Chapter 1	Subháśita Saḿgraha Part 7 [unpublished in English]

During the last dharma mahácakra, I said that Brahma is the Knowing Entity, the subjective counterpart, not the objective counterpart; that is, Brahma is the Supreme Subject, not the object. Wherever there is actional expression there are invariably three factors: karthá(doer), karma (doing) and karaná (the connecting link between karthá and karma). In the case of creation, Brahma is the doer and the microcosms are His doings or objects of creation. He is the subject and the rest are His objects. As the Supreme Subject He knows His objects, but His objects do not know Him. You know the moon, but the moon does not know you. Your object is, in effect, His object too. All are His manifestation bound by the limitations of Prakrti. That is why, He knows what you know, and not only that, He knows what you do not know. You do not know yourself, but He knows you. You cannot point to any one of His finite manifestation in this quinquelemental world and declare that it is the Supreme Entity. Each finite manifestation is only an infinitesimal part of the vast Macrocosmic body expressed within the bounds of a particular time and space. The rivers and springs, the hills and valleys, the seas and oceans, and the earth itself are nothing more than His finite objective manifestations, perennially proclaiming His infinite glory.

Yadi manayase suvedeti dabramevápi númaḿ tvaḿ vettha brahmano rúpaḿ.
Yadasya tvaḿ yadasya deveśvatha nu miimáḿsyameva te manye viditam.

To know something about Brahma means to know a small fraction of His objective expression. If people claim that they have known Brahma, I will say that they know nothing of Brahma because whatever is known through intellectual effort is not Brahma as the subjective counterpart, but an infinitesimal part of His vast objective expression. Hence it is erroneous, it is the height of foolishness, to claim that one has known Him.

A microcosm is only a part of His objective manifestation. In order to know Brahma as the Knowing Entity one will have to merge one’s self in His subjective bearing. There is no other way. The objective expression of the microcosm is created by the binding faculty of Prakrti; hence, in order to merge in His subjective bearing by discarding one’s objective counterpart, the bondages of Prakrti must be broken. Microcosms will have to fight against the static influence of Prakrti. The supreme culmination of this microcosmic struggle is the ensconcement in the field of supreme cognition. The self-seeking disciples of the rśi realized that it is futile to show off one’s egoism by declaring that one has attained Brahma. They understood the true relationship between the microcosm and the Macrocosm, and proclaimed,

Náhaḿ manye suvedeti no na vedeti veda ca
Yo nastadveda tadveda no na vedeti veda ca.

“I cannot say that I have known Brahma perfectly, because to know Brahma in His entirety the entire Brahma should be my psychic object. But it is not possible for the small-I to know even His finite manifestation, far less the entire Brahma. On the other hand, I cannot emphatically declare that I do not know Him, because by saying that, Brahma indirectly becomes my psychic object.”

The person who has realized the significance of the positive and negative statement, “I know Brahma” and “I do not know Brahma,” knows Him.

When after due deliberation, one accepts one of two opposing psychic projections, either the positive or the negative, causing it to be firmly rooted in the mind, it is called siddhánta (conclusion). But Brahma is beyond the periphery of the positive and the negative. Hence He cannot come within the scope of siddhánta.

Yasyámatam tasya mataḿ mataḿ yasya na veda sah
Avijiṋátám vijánataḿ vijiṋátamavijánatám.

Do you know the difference between intellectual knowledge and spiritual knowledge? Intellectual knowledge is psychic, and thus cannot help one to attain Brahma. Those who think they do not know Brahma, have perhaps known Him; and those who think they know Him after reading many books, most probably know nothing about Him. The so-called pandits know nothing of Brahma, whereas the so-called illiterate people may be successful in attaining Him.

Yato váco nivarttante aprápya manasá saha
Ánandaḿ brahmańo vidván na vibheti kutashcana.

“The one from whom words and mind return disappointed, after trying to fathom His depths, is Brahma”.

After knowing that Entity, the Embodiment of Supreme Bliss, all the fetters snap open. Remember, the mind cannot fathom Him. To attain Him one must merge one’s mind in Him.

Ratnákarastavagrhaḿ grhińii ca padmá
Deyaḿ kimapi bhavate puruśottamáya
Ábhiiravámanayanápahrtamánasáya
Dattaḿ manah yadupate tvamidaḿ grháńa.

The Supreme Entity is beyond the scope of mind. That is why only foolish people declare themselves Brahmajiṋána(one who knows Brahma). Just as a worm-eaten flower cannot be presented as an offering, similarly, a mind eaten by ego cannot be offered to Puruśottama. Hence, before merging one’s mind in Him one must sincerely endeavour to destroy all the worms of the mind.

Pratibodha viditaḿ matamamrtatvaḿ hi vindate
Átmaná vindate viiryaḿ vidyayá vindatemrtam.

A sincere spiritual aspirant understands that Parama Puruśa is the Prati bodhasatthá (Omni-telepathic Entity). What does this mean? Mind is the perceiver and the apparent knower of objects. The subjective emanations from this perceiving mind are finally reflected in the Cognitive Faculty. Hence the Cognitive Faculty is called the Omni-telepathic Entity. Only when psychic emanations are reflected on the cognitive plate, can one acquire some kind of intellectual knowledge. The Omni-telepathic Entity is like a mirror. When a spiritual aspirant, after relinquishing the authorship of actions, is established in this Omni-telepathic Entity, he or she attains immortality. As this Entity is free from the bondage of mind, obviously He is not bound by spatial, temporal and personal bondages, and hence is not subject to waxing or waning. For waxing and waning to occur a third entity is required. But as there cannot exist any other entity except that Infinite Knowing Entity, no external pressure can bring about any change in Him. He is beyond the scope of mutability, beyond birth and death. Rather, He is the Source of mutability, the source of birth and death of all finite objects. But He Himself is undecaying, undying.

The nature of reflection depends upon the nature of the object placed before the reflecting place. A fully-bloomed flower and a withered flower cast totally different reflections on a mirror. Is the mirror affected by the changes in the condition of the flower?

What happens to those who accept the Supreme Entity not only as the Omni-telepathic Entity, but as the life of their lives, the soul of their souls? Who accept Him as an object of genuine devotional sentiment? The answer is that they will certainly attain immortality. The manifestation of the Supreme Entity will be clearer in those who are free from the vanity of intellectual knowledge, who love Him as the soul of their soul. The more elevated they become, the more their existence will glitter with spiritual effulgence. Brahma is love personified, Brahma is unbounded. One who is in deep love with Him will steadily advance towards the infinite from the world of finitude.

Accelerated progress towards the Supreme occurs in the flow of Pratisaiṋcara with the help of the force of Vidyá. Though Vidyá is non-existent in the Supreme stance, it takes microcosms right to the door of the Supreme Stance. Hence it is said, Sa vidyáyá vimuktaye. “Vidyá is that which leads to complete emancipation”. In the pursuit of knowledge the Supreme Entity is your Omni-Telepathic Entity, and in the path of devotion He is the big “I” of your small “I”.

Iha ced vediidatha satyamasti na cedihá vediinmahatii vinaśt́ih
Bhúteśu bhúteśu vicintya dhiiráh pretyásmállonkádamrtáh bhavanti.

Progress along the path of devotion is sweet and smooth. However the one who advances only a short way along the path of knowledge is soon assailed on all sides by the laments of the parched desert. No matter what the nature of one’s sádhaná might be, one will have to practice sádhaná in this world; one will not get the opportunity after death. It is up to you to choose between the path of divinity and the path of animality. But remember, the highest fulfilment in life lies in Brahma sádhaná. The attainment of immortality lies in the pursuit of this path. Only through Brahma sádhaná can one properly evaluate life and attain genuine progress. The fulfilment of a bud lies in its unfoldment, not in its withering. Those who spend life in the pursuit of limited mundane objects allow the bud of their lives to wither, and regress along the path of negative Pratisaiṋcara to suffer the eventual miserable plight of becoming as inert as bricks, stones or iron, what to speak of dogs or cats. This process of crudification will lead to the total annihilation of their latent humanity.

An intelligent person should not follow the path of annihilation, but the path of spiritual unfoldment. The pursuit of dharma is the path leading to progress. Life reaches a glorious culmination and supreme fulfilment only in this pursuit of dharma.

The common masses cannot easily realize that they are moving towards their annihilation. So intelligent people should point out their mistakes and inspire them to move along the path of progress. Just as motorists are warned about a road under repair with the signboard “Danger ahead”, similarly those moving along the wrong path should be warned of the impending danger by the well-wishers of society and guided along the proper path. To render this service is everyone’s bounden duty.

All petty thoughts and narrow sentiments disappear from the mind of a person moving towards the Supreme Entity. Brahma includes all; therefore to love Brahma means to love all. So Brahma sádhakas see Brahma in everyone and everything, loving all equally. They look upon all countries as their own country, all languages as their own language, and all races as their own race.

Even the worms and insects that infest hell are as dear to them as the greatest of human beings. To them, the importance and glamour of tiny ant is equal to that of an elephant. They realize that the entire universe is their own self, that the all-thinking Brahma is their own all-thinking self. This is the true stance of immortality.

Chapter 2	Subháśita Saḿgraha Part 7 [unpublished in English]

Today’s subject of discourse is “The Macrocosmic Stance and Human Life”. Human beings not only want expansion, but undisputed authority in the process of expansion. Not only do they seek the Supreme shelter, they want to bring that shelter within their reach. Out of this desire to attain the Supreme, out of this longing to become as vast as the Supreme, they discovered the science of intuitional practice. But this discovery was not easy. They had to cross numerous hurdles such as ritualistic observances, isms, doctrines and cults. Their discovery was the reward for their long-cherished desire to attain the Supreme. Without the desire for expansion, they would have never tried to realize Brahma even while remaining in the ocean of Brahma. The entity closest to them would have remained far away.

It is the innate desire of human beings to seek expansion, to yearn for the Supreme. They want to attain Him for their personal happiness, self-preservation, and attainment of bliss. The owner of a hundred acres of land wants to own a hundred and fifty acres; a millionaire wants to become a billionaire. But if the desire for self-expansion or happiness is limited to the mundane world, clashes of interest and various hindrances will certainly arise before long. It is not possible to enrich oneself at the expense of others for very long.

Due to the defective mentality, “Let others live in destitution, but I want immense wealth; let others be landless, but I want landed property”, many people had to suffer in the past, and many are suffering even today. This mentality begins with violence and exploitation and ends with violence and exploitation. Violence begets violence. If a person becomes a billionaire today by exploiting the masses, tomorrow the same masses, driven to irrepressible violence by poverty and hunger, will snatch away the billionaire’s accumulated wealth and raze his honour to the ground. The endeavour to expand should not centre around finite objects of the mundane world. Whether the mind accepts it or not, every limited resource of the world should be treated as the property of the entire humanity. The collective wealth of the human race should not be amassed by a few individuals.

The human desire for expansion is an innate desire. It cannot be suppressed, but must be given full scope for expression. Since desire for expansion is harmful for society when limited to the material sphere, it should be diverted to unlimited objects. No matter how much people acquire from this unlimited stock, it will not create conflict amongst individuals. While running after the acquisition of finite objects, the dissatisfied human beings of the past realized one day that their minds were looking for something which had hitherto eluded them.

Psychic objects are limited by nature, but the Entity who is the Subject of the mind is unlimited. The final establishment in that Entity alone is the real expansion, the Supreme fulfilment of sádhaná. One glorious day, while moving along the path of Pratisaiṋcara towards the Supreme Subject, human beings attained Him. Actually, it not proper to say they “attained” him, because one only attains an object with the help of the mind. When one attains the Supreme Subject the small-I loses itself completely in Him. Neither the mind nor words can attain Him; they merge in Him. One does not “get” Him; one becomes one with Him.

In the process of expansion clashes occur between the boundary of one object and that of another object. In the case of mundane objects it is impossible to expand without encroaching upon the boundaries of other objects. This clash over boundaries brings out the worst in human beings – narrow-mindedness, greed, casteism, provincialism, nationalism, etc. – as they strive to establish themselves in the empire of the universe. Those who are bound by these sentiments deny the existence of the Absolute Entity. Even if they set out with a goal before them, their love for crude desires grows so intense that their goal becomes totally obscured. Being preoccupied with their own self-interests, they lose their capacity to look towards their goal. Such people are called mohándha or blindly infatuated.

Those who are moving will have to think constantly of their goal, not of their movement, and certainly not about the probable obstacles they may encounter along the way. If one thinks of obstacles, the obstacles themselves become one’s goal, and the actual goal is relegated to the background. Hence in the sphere of Brahma sádhaná only Brahma is the goal, only Brahma is to be meditated upon. Spiritual aspirants must not entertain any thought about the impediments which may arise at the time of meditation, but focus their minds upon the supreme culminating point. To establish a heavenly kingdom in this mundane world human beings will have to fight tirelessly against the internal and external demons. But this does not mean that the demons should become the object of ideation.

Brahma Sádhaná is entirely different from jad́a sádhaná (the pursuit of matter) because it focuses on the goal and not the clash. Spiritual aspirants who struggle to expand the self should never compromise themselves with those forces which try to thwart the process of supreme expansion. The path of self-expansion (dharma sádhaná) is the path of valour. There is no place for inertness or cowardice on such a path.

In the social sphere, the perennial struggle of human beings should not be undertaken individually but collectively. Those who provide leadership in the social struggle must be established in yama and niyama (code of yogic morality). Such people I call sadvipras.

How will sadvipras be created? They will be created in the continued endeavour to expand the self. By reciting holy scriptures or by acquiring a few Saḿskrta titles, one cannot succeed in spiritual pursuit. Brahma does not care who is of noble descent or high caste. The important thing is to continue sádhaná. One’s life can only be properly evaluated in the light of that struggle.

Násti teśu játividyárúpakulakriyádi bhedah.

The struggle in collective life, with the sadvipras in the position of leadership, will continue endlessly. Sadvipra after sadvipra will come: the torch carried by one will be handed over to the next. But the sádhaná of individual life is not endless – it culminates in the attainment of Brahma. Those who believe that they must first attain success in individual life before participating in the collective struggle will not succeed. They will never bring expansion in their individual lives if they ignore collective welfare. To be worthy of being sadvipras, individuals will have to concentrate on both intellectual and social development. Otherwise, no matter how lofty the word dharma might sound in theory, it will remain as a big hoax in the practical field. All spiritual aspirants must strive to become sadvipras, and that, too, from this very moment. If a person who takes bribes starts an anti-bribe campaign he will become an object of ridicule. One will have to make an earnest endeavour to develop oneself thoroughly; mere rhetoric will not do. Only those endowed with sincerity and devotion can be called righteous, and can successfully propagate dharma. For the propagation of dharma government help is not required.

Those who want to thwart the introversial phase of the Cosmic Cycle in individual and collective life are dominated by Avidyámáyá. In the struggle against Avidyá, if the thought of Puruśa (Cognitive Faculty) is kept awake in one’s mind, Avidyá’s influence will start to wane. In individual life the six enemies (ripus) and eight fetters (páshas) are collectively known as the force of Avidyá. For the preservation of the physical body, and to keep social tyrants under control, these páshas and ripus need to be maintained, but the mind must not be allowed to become their slave. Those who want to destroy them would be better off committing suicide. Sincere spiritual aspirants must keep their páshas and ripus firmly under control, making them subservient to their disciplined mind.

Though the Avidyá force is expressed in various ways, its expression in the human mind can be divided into five categories: avidyá, asmitá, rága, dveśa, and abhinivesha.

Avidyá

Anityáshuciduhkhánátmasu nityashucisukhátma khyátiravidyá.

When human beings become blindly infatuated with objects of enjoyment and lose all common sense, when they become totally absorbed in the pursuit of finite objects forgetting the infinite, they make the error of believing that the impermanent is permanent. This useless pursuit exhausts all their vital energy. They forget that no single object of the world enjoys permanence. Some educated people say, “Well, I may not live long enough to enjoy all the pleasures of life, but my grandchildren will.” This yearning for the finite is caused by avidyá.

Under the influence of avidyá, people become so infatuated that they forget the difference between pure and impure; and so greedy that they eat rotten meat, choose to forget that alcohol is bad for health, and even try to prove the unholy as being holy by force of logic. Some people claim that eating meat and drinking alcohol are a part of dharma sádhaná; and some state they eat meat to maintain their health and strength.

Lost in blind pursuit for finite objects, people fail to realize that the pleasure they derive will actually bring more sorrow in the future. An alcoholic does not understand that heavy drinking severely damages the liver: an opium addict does not understand that the temporary pleasure derived from the drug gradually benumbs the nervous system. This mistaking pain to be pleasure is caused by the influence of avidyá. Those who succumb to this influence can be likened to a dog chewing on a dry bone in a burial ground. The dog thinks that the blood oozing out of its jaws comes from the dry bones and greedily bites even harder, further damaging its jaws. The poor animal wrongly thinks sorrow is happiness.

Under the influence of avidyá people believe that the finite objects created by static Prakrti are their own. They think, “my horse, my son, my daughter, my wealth,” and believe that with these objects they will live eternally. But the fact is, all these limited objects will desert them after sometime. Nothing that can be called one’s own will remain.

To understand avidyá properly, one must pursue the path of spiritual practice. Without sádhaná one cannot escape the devouring jaws of avidyá.

Asmitá

Drgdarshanashaktyorekátmatevásmitá.

Asmitá literally means to arrogate the full authorship of an action. The actual authorship of action, no matter what that action may be, does not belong to the sensory and motor organs. In the absence of Átman (the knowing entity) the organs become totally ineffective. If the image an of elephant is reflected on the eyes of a corpse, it will not be able to see it. A corpse has no Átman, no witnessing entity, and thus no capacity to see. People often believe that mind is everything, and thus commit the error of taking the mind to be the author of actions. This error is called asmitá.

Asmitá causes human beings to confuse drkshakti (witnessing entity) with darshanshakti (faculty of sight). Sádhakas must remember that the mind and the indriyas can only perform their allotted duties when Consciousness is reflected on the unit mental plate.

By forgetting that the Cognitive Faculty is the witnessing force behind the faculty of seeing, behind the existential I-feeling, people become worse than animals.

Rága

Shukhánushayii rágah.

The human mind constantly needs pabulum. A mind devoid of any pabulum attains the non-attributional stance. But sleep, senselessness or death cannot be regarded as the non-attributional stance. From the viewpoint of psychology, sleep and senselessness are almost similar. They occur when the kámamaya and manomaya kośas of the mind remain suspended due to some reason or other. In both cases the mind still has an object. In the case of death, the psychic power (reactive momenta) is detached from the nerve cells of the brain and hence the mind cannot perform actions.

In the wakeful and dream states human beings seek to acquire objects with the help of their entire mind. Under the influence of avidyá they think that they will derive pleasure from eating a certain type of food, or become more comfortable by wearing certain clothes, or get some satisfaction by playing a certain role. This tendency to run after certain objects in the pursuit of pleasure is called rága or blind attachment.

People live for joy and happiness, and that is why they run after various objects. They do not understand, or sometimes refuse to understand, that nothing in this universe except infinite Brahma can give them permanent happiness. When people lose the sense of discrimination by foolishly giving indulgence to rága it should be understood that they have allowed themselves to become pawns in the hands of Avidyá.

Dveśa

Duhkhánushayii dveśah

The opposite of rága is dveśa. There are some objects or ideas upon which people cannot fix their minds because, according to their saḿskáras, they find it painful to do so. They are reluctant to analyse whether those objects or ideas are really painful or tormenting. When an attempt is made to divert the mind from those objects or ideas to escape the anticipated pain it is called dveśa. Most of the wars and battles of the world are the result of either rága or dveśa. Dhritarastra’s love for Duryodhana and his animosity towards Bhiima was one of the causes of the Mahábhárata war.

Abhinivesha

Svarasobáhii viduśopi tathárúŕhá’bhiniveshah.

In the world there are many wise and gifted people who understand the difference between Vidyá and Avidyá. Theoretically, they know what is real and what is unreal, what is dharma and what is adharma. They deliver eloquent discourses on dharma and morality in meetings and symposia, yet knowingly indulge in sinful deeds in their personal lives, even though they are aware of the dreadful consequences of their sinful actions. This suppression of Vidyá is also an expression of Avidyá shakti in one’s personal life.

Incidentally, I remember a story. Once there was an alcoholic who realized, by studying good books and generally cultivating his knowledge, that addiction to wine is a very bad habit indeed. Under the influence of Vidyá shakti he even made a vow to give up the habit of drinking on the next auspicious day. When that auspicious day came he marched resolutely past the wine bar he used to frequent. When he was ten steps past the wine bar he said in self-appreciation, “Well done, mind. You are so firm in your resolution to kick the habit of drinking that you’ve succeeded in taking ten steps past the wine bar. Congratulations! Today I will reward you for your courage. Let’s open two bottles of wine!” After that the alcoholic continued to visit the wine bar regularly and drink large quantities of wine. This story is a beautiful illustration of abhinivesha or psychic obsession.

From where does abhinivesha derive its impetus? From the acquired saḿskáras of human beings. As long as human beings are guided by their own individual flow, they are microcosms, and when they are guided by the Cosmic flow (Brahmarasa or Parárasa) they become liberated souls – they become one with Shiva.

The life or vital energy of human beings is the coordinated functioning of the ten vayus. As these vayus are one of the fundamental factors (the aerial factor) in the extroversive flow of the Cosmic imagination, it can be said that vital energy is created and vibrated by the Cosmic imagination. Thus, human life is no more than a mere bubble in the vast ocean of Consciousness. The influence of Avidyá on the human mind, the dominance of one’s individual flow, and microcosmic reactive momenta, are only relative factors. No one can advance by disowning the vast Macrocosmic flow.

However vain or conceited one might be, one’s vanity will be smashed into smithereens one day. To proceed towards Parama Puruśa one will have to jump into and drift along the vast Cosmic flow. In the process of this movement one will realize His divine sweetness. By relinquishing the authorship of action one will gradually merge into the Macrocosmic authorship; one’s individual flow will merge into the rásaliilá of the Supreme.

To merge one’s individual life and mind into the Cosmic flow and enjoy divine sweetness is not something unnatural. Rather, to dance, laugh, and weep with such intensity that one will be branded as a lunatic is really quite natural!

The individual flow of microcosms throws them into the grip of Avidyá, whereas the Cosmic flow leads them towards the Supreme. The Cosmic flow is nothing but Brahma Himself (rasovaesah). He is the blissful flow personified.

Saguna Brahma, as creator of the universe, has imbibed vast saḿskáras with which He is continuing His endless creation. Those saḿskáras are being exhausted in the extroversive flow of the imagination of Hirańyagarbha (Brahma in His creative mood).

That which is the svarasa of Brahma is the parárasah of microcosms, and that which is the svarasa of microcosms leads them into the clutches of Avidyá. The more human beings advance towards the authorship and witness-ship of the Supreme Entity, the more they understand the expression of the Cosmic flow. The more they proceed to the Cosmic Stance (bháva), the more effulgent their existence becomes and the more the darkness of ignorance fades. To shake off the influence of Avidyámayá one must take shelter in Him. To count beads or practice ritualistic worship without directing one’s mind towards the Supreme Entity is of no use. To pretend to be virtuous outside while harbouring sinful thoughts within is absolutely meaningless. Such hypocrisy carries no value.

The beginning, the middle and end of dharma sádhaná is to rush towards Him, to channelize all the positive and negative propensities of mind toward Him. Spiritual aspirants will not destroy the six ripus (not even káma or physical longing) but will utilize them for their benefit. When utilized as aids for spiritual progress they will do no further harm. So-called jiṋánis may fight the propensity of krodha (anger), but devotees will utilize it to fight staticity. They will shatter the meanness and pettiness of the mind through psychic strength and fearsome temper. So-called jiṋánis claim that the propensity of greed (lobh) is harmful, but devotees disagree – they nurture greed to attain Him. Jiṋánis abhor vanity or pride (mada), but devotees say that the only object of pride in their lives is Parama Puruśa. Jiṋánis detest the propensity of blind attachment (moha), but devotees say, “I am already in love with Him. I have a blind attachment for attaining my Lord”. The propensity of jealousy (mátsarya) as a ripu is very bad, but a spiritual aspirant will never take it as harmful. In this way spiritual aspirants keep their vision fixed on Brahma. Those who fail to focus their entire entitative existence on Him, those who do not flow towards the Macrocosmic Nucleus of the Cosmic Cycle, realize one day that everything in their lives has become futile.

On seeing the ostentatious practices of religion the popular ideas of a Sufi saint are likely to arise in the mind of a sádhaka:

Andhakárer minár hate moyájjiner kańt́ha pái
Múrkha torá kámya toder hetháy hothay kotháo nái.

[I listen to the voice of the muezzin from the minaret in darkness. I say you are all fools – where is your God? He is neither here, nor there.]

If you throw a stone in the pond, the ripples that it causes vibrate other objects in the pond. Similarly, when the Cosmic flow is inspired by Puruśottama it vibrates in its entirety, thereby vibrating all the receptive minds in the universe. These emanated vibrations take different forms to provide momentum to human beings in different ways. This force of inspiration keeps all the receptive minds connected to Puruśottama, the Supreme Source of all emanations, and motivates them to rush towards Him. When the Macrocosmic stance dances in its individual Macrocosmic Flow, the microcosms dance in parárasa.

In the past the svarasa (divine flow) of Brahma was expressed through Maháprabhu Caetanya, causing people to madly run after him, dancing, crying, singing and laughing in ecstatic joy. Brahma’s svarasa was also expressed in the flute sound of Shri Krśńa, which resonated with such divine sweetness that people ran towards it, madly forgetting their family, culture, prestige, lineage, and so on. The gopiis of Brindávan, leaving the privacy of their homes, also danced, sang and burst into laughter to the tune of the flute.

In Ananda Marga this divine flow of Brahma is embedded in different lessons of spiritual meditation. Thus, those who practice this meditation, whether in the present or the future, whether within time or beyond time, will certainly cry, sing and dance with exquisite spiritual joy, and advance steadily towards the blissful Macrocosmic stance.

Advancing thus, establishing oneself in yama and niyama, and becoming a true sadvipra, one will attain oneness with the Supreme Entity. Developed human beings will have to move along this Macrocosmic flow of Brahma. One who tries to remain aloof from this divine flow does not deserve to be called a human being. One should bear in mind that the highest fulfilment in life lies in movement in the Cosmic flow. The path along which this movement takes place is called the path of bliss, the path of Ánanda Márga.

Chapter 3	Subháśita Saḿgraha Part 7 [unpublished in English]

Today I would like to discuss mata and patha [opinions regarding the Supreme, and paths to the Supreme]. Mata means a certain style of thought, so we have to see where the action of thinking originates, develops, and culminates; and we have to see on what the action of thinking depends. When someone says, “It’s my opinion, my personal view,” where does the action of thinking lie and how does it take place? Thinking depends on the unit mind; it originates in the unit mind and is maintained in the unit mind.

In the absolute sense what is the unit mind? The Cosmic Mind reaches a state of maximum crudification through saiṋcara [the phase of extroversial movement], and thereafter starts returning to Its original abode through pratisaiṋcara [the phase of introversial movement]. The small “I” feeling that gradually develops within crude matter is called the unit mind. Although the Macrocosmic Mind is the Supreme Controller of everything in this universe, It does delegate a certain degree of control to unit minds as they increase in complexity in the phase of pratisaiṋcara. Therefore the unit mind can be called a primary sub-centre in a physical structure within the Macrocosmic Mind. Unit minds have to act within the periphery of time, place, and person, as created by the Macrocosm, and their different styles of action are called mata [opinions]. Just as the unit mind is dependent on time, place and person for its creation, maintenance and annihilation, each of its expressions also depends on a particular time, place and person. This is why opinion carries its highest value in a particular time, place, or individual, and loses its value, or becomes altogether non-existent, when any of these three relative factors changes. Opinions do have some value in both individual and collective life. But when one is dealing with the Absolute Entity, who transcends the boundaries of time, place and person, does one’s opinion have any value? No, in this case an individual opinion has no value whatsoever. Thus the statement Yata mata, tata patha⁽¹⁾ is not logically tenable. An opinion held by a particular individual or group regarding the social sphere, the economic sphere, or the political sphere does have some value, but to attempt to express an opinion concerning the absolute sphere would be simply ludicrous.

An opinion is a psychic object. An opinion of a particular person is, in effect, an object of the object of the Cognitive Faculty [the objects of the Cognitive Faculty are minds and the objects of minds are opinions]. So how can an opinion become the subject of the Supreme Subjectivity? How can it know the Knower of the known? One’s opinion in this regard has no value – for anyone to have an independent opinion about Parama Puruśa is meaningless.

Regarding Parama Puruśa the unit mind can do only one thing: become one with Him as the Supreme Subject. The unit mind must accept Parama Puruśa as its object, and run towards Him. Even this proposition is illogical in the absolute sense. Rather it should be said that the unit mind will have to return to its own subject. This should be the only movement, movement towards the Paramágati [literally, the “Supreme Terminus where the movement, or journey, of finite entities culminates”].

Thus a unit mind may hold many opinions about the mundane world, but no opinion regarding the spiritual world. The path which leads to supreme bliss is a singular one; there is no second path. The path is one, and only one.

If this universe is considered as a circle, its nucleus is the blissful Puruśottama to which every point on the circumference is connected. If any microcosm located on any point of the circumference wants to reach the Nucleus, he or she will have to move with Cosmic ideation, floating on the divine waves of bliss. From no matter what point on the circumference one measures the distance to the Nucleus, that radius will always be the same. This radius is termed the ánanda márga [the path of bliss]. So the ánanda márga is the only márga. The spiritual path has nothing to do with the opinions of any particular individual or of any group of individuals, because Paramátmá cannot be attained by opinions.

The Three Stages of Sádhaná

In Ananda Marga there are three particular stages of sádhaná which can be fused into one, or can remain separate: Shákta, Vaeśńaviiya, and Shaeva. True spiritual practice is a happy combination of these three stages. In endeavouring to reach the Nucleus of the Cosmic Cycle from any point on the circumference, one must develop each stage, for each has an equal importance. To understand Ananda Marga one has to understand the significance of the three stages.

Who is a Shákta? A Shákta is one who is determined to awaken his or her cognitive faculty and fight against the negative influence of the static principle. Such a person struggles ceaselessly against psychic impurities and physical ailments in individual life, and against social evils and economic disparity in collective life. A Shákta is not afraid of the crushing load of unhappiness in life, and never surrenders to pessimism, but fights against the miseries of life with revolutionary zeal. This is the criterion of a Shákta. Such dauntless fighting spirit wins the laurels of victory for a Shákta one day, a victory which is never possible through coaxing and cajoling. Of course, as a war strategy, there can be a temporary truce, but nothing more than that.

In Indian mythology there is a story about the Shákta, Vaeśńava (or Vaeśńaviiya) and Shaeva mentalities.⁽²⁾ Perhaps you have heard that Shiva was first married to Sati, or Dakshayani. Shiva was at that stage of the story like a soul in bondage. When Sati heard from Narada that King Daksha, her father, was staging a grand sacrificial ritual, she became determined to attend it. Shiva objected to her going and tried all He could to dissuade her, but in vain. Sati went to her father’s house. Up to here in the story, Prakrti has been dominant, and Puruśa dormant, as is the case with a microcosm in bondage.

Then next, Shiva’s latent valour awakened. Totally absorbed in His own self, He placed the dead body of Sati on his shoulder and began to move throughout the universe. Everyone saw that the inert Prakrti had found her place on the shoulder of Puruśa. This was the sádhaná of Shiva. Shiva at this stage was the perfect Shákta, performing sádhaná to attain victory over Prakrti.⁽³⁾ This is the first stage of sádhaná – Shakti sádhaná, to establish one’s supremacy over Shakti, or Prakrti.

Then Prakrti undertook the practice of sádhaná in order to make Herself subservient to Shiva. Prakrti wanted Puruśa to be Her Lord. Or as the mythological story goes, Sati took rebirth as the daughter of Himalaya and Menaka and was called Parvati; she then underwent tremendous penance to get Shiva as her husband, while Shiva refused to even look at her. So Prakrti suffered immense hardship to attain Puruśa, but Puruśa remained totally indifferent. At this stage Shiva was the perfect Vaeśńava [Vaishnavite], for he had no concern at all for Prakrti.

Then finally Parvati, with the help of the gods, got her wish to be Shiva’s consort. Prakrti became sheltered in Puruśa. But since Shiva meanwhile did not give up His original non-attributional stance, He was the ultimate Shaeva [Shaivite].

This beautiful allegory has immense educational value. To recapitulate: In the first stage of sádhaná one has to become a Shákta in order to acquire adequate shakti [power]. In the second stage Prakrti is willing to take the shelter of Puruśa, but the sádhaka is indifferent, and remains absorbed in the flow of Cosmic bliss – so this is Vaeśńava sádhaná, the endeavour to throw oneself into the current of Cosmic bliss and float towards the supreme goal. [And in the last stage one practises Shaeva sádhaná.]

In the Vaeśńava stage sádhakas remain totally unconcerned as to who is Puruśa and who is Prakrti. Their only desire is to become one with Brahma in the flow of bliss. They do not make a hair-splitting analysis regarding fight or non-fight, for they know they will remain absorbed in the Cosmic flow of bliss for eternity. This is the true spirit of Vaeśńava sádhaná. “Viśńu” means “all-pervading”, “expansive” – so the proper etymological meaning of “Vaeśńava” is “universalist”.

Vaishnavite bháva [spiritual stance] can be divided into two stages: liilábháva and nityabháva. When a sádhaka’s mind oscillates [among different experiences] along the paths of the saiṋcara and pratisaiṋcara of Brahma and becomes inextricably merged with Its panoramic expressions, that condition is called liilábháva, and the sádhaka’s blissful feeling is called liilánanda. In liilábháva the sádhakas’ entire existences become vibrated with the vibrations of the Cosmic dance, causing them to burst out in dance, laughter, tears and song. But in nityánanda there is no such expression as this. Puruśottama [the Nucleus Consciousness] is the supreme source of the countless forms and flows that emanate during liilábháva; but His own stance is nityabháva [eternal and unchangeable]. So the ánanda which sádhakas experience when united with Him in His unchangeable, eternal stance is called nityánanda.

The difference between the unsullied Shaivite Shaeva bháva and the Vaishnavite nityánanda is very little. In fact nityánanda can also be experienced in Nirguńa Brahma bháva [the Shaeva bháva, here denoted the “non-attributional” bháva]. The difference between the Vaishnavite nityánanda and the Shaivite nirvikalpa samádhi [trance of indeterminate absorption] is not more than the difference between the original bháva of Puruśottama and that of Nirguńa Brahma.⁽⁴⁾ The attainment of the eternal stance at the altar of Nirguńa Brahma is Shaevávasthá [the highest Shaivite stage of realization]. In Ananda Marga there has been a unique blending of the Shákta, Shaeva and Vaeśńava systems of spiritual practice.

The Course of Physical and Psychic Development

The more that unit beings advance towards the Supreme Being, the more their physical and psychic bodies (which are made of Macrocosmic stuff) advance from crude to subtle. In the first phase of Macrocosmic imagination, the Cognitive Faculty moves from subtle to crude. One atom or particle comes in closer proximity to another atom or particle. The name of this process is saiṋcara. And when these particles begin to drift away from each other or become powdered down, thus going beyond the scope of sense perception, it is called the process of pratisaiṋcara. When an object becomes more condensed it should be understood that the Macrocosmic mind-stuff is decreasing its inter-molecular gaps. This causes an object to gradually come within the periphery of sense perception. When there comes to be a high degree of diversity in the structure of the condensed object, it requires a self-activated psychic factor for its preservation, maintenance and destruction. This psychic entity (the mind) is created as a result of clash due to inter-molecular proximity. Thus it can be said that mind emerges as a result of clash within the material structure. But it must not be forgotten that matter is nothing but a condensed state of Macrocosmic mind-stuff. What we call matter is not crude matter as such, but a metamorphosed form of Consciousness.

The unit mind finds its expression through clash. This process of clash causes the psychic atoms to get powdered down and expanded to such a degree that the mind expands into the universe, transcending the limits of the small “I”. This continous unfoldment and expansion of the mind through constant clash and cohesion is brought about mainly by Prakrti. The unit mind finds natural problems which it must solve, such as procuring food, finding accommodation, and rearing children – not to mention simply staying alive. The more difficult these obstacles are, the more scope the mind gets to unfold. The struggle to overcome obstacles is the primary factor in the development of the mind.

But there is also a secondary factor, and that is the influence of a more-developed mind on a less-developed mind. Domestic animals such as dogs and cats get ample scope for accelerated development due to their contact with the human mind. The company of human beings often accelerates their progress more than do the natural forces which present them with obstacles to overcome. So if a dog’s mind can develop into a monkey’s mind, and a monkey’s mind into a human mind, in the normal course of evolution, then a dog that is in constant contact with a human being may experience a tremendous intellectual growth and be reborn as a human being, bypassing the stage of a monkey. Such galloping changes do take place in the process of animate evolution; and comparatively undeveloped creatures, if advantaged with human contact, can establish themselves in human form in a shorter period than can comparatively developed creatures deprived of human contact.

When a microcosm reaches a stage of expanded consciousness, having made considerable psychic progress due to natural clashes or due to contact with more-developed minds, and is able to control the psychic propensities as opposed to being subservient to them, it is called manuśya [human being]. The term manuśya, or mánuśa, means “mind-preponderant being”.

With the development of the mind, the physical structure becomes more complex. It can be put in another way: the physical structure grows in complexity in order to serve as a proper vehicle for the expression of a developed mind. When the psychic activities are channelized in different directions or engaged in combatting various obstacles, the brain, the medium of the mind, is bound to become more complex.

Similarly, undeveloped human beings can make rapid psychic progress due to natural clashes or due to contact with great personalities. The greater the application of psychic energy to a unit being, the more its physical stuff is transformed into mind-stuff. This helps it attain greater psychic expansion, and consequently the greater reflection of Cosmic Consciousness on the unit mental plate.

Unit beings have attained a human body after evolving from the stage of animality through structures of ever-increasing complexity. So human beings have imbibed experiences from animal lives and not from divine lives.

Humans’ psychic development keeps pace with the growing complexity of their physical bodies. Moreover, various new diseases come into existence as destructive forces of that complex physical body.

In human society there are many people whose mentality is somewhere between that of forest primates and that of humans. Some have just evolved from animal life to that point, in the process of pratisaiṋcara; while others have reverted to that point from a more developed human level, due to their mean thoughts. If they continue to allow mean thoughts to dominate their minds, they will degenerate to the even cruder stage of inert matter, becoming bricks, stone or wood. Just as animals have no scope to elevate their thoughts or practise spirituality, similarly human beings who make their minds animal-like through animalistic thinking are unable to pursue spiritual practices. Even after receiving spiritual initiation or receiving an education, they behave like ignorant fools. But those who are by mentality undeveloped human beings, but not animals, will if they receive initiation carry on spiritual practices, and will if they receive education behave like intelligent people.

Spiritual initiation and education will bring about mental development in those who have degenerated to the level of animality, but it will be next to impossible for them to develop spiritually. We must pay more attention to those people who are undeveloped but who have not entirely lost their human sense. If we fail to elevate them, our social system will be futile – all our education, culture and civilization will be futile.

All beings are made of the same consciousness. So although we may find ourselves at different stages of psychic elevation, a Bráhmańa and a Kśatriya, an Indian and an Englishman, a sweeper and a scavenger, a Zulu and a Maori, and even a tiny ant, are all linked by the bonds of fraternity. If we remember this fact, if we work for the well-being of all, then undeveloped human beings will be able to develop their spiritual potentiality when they come in contact with us. Even cows, dogs, tigers and bears who come in close contact with us will develop psychic wealth and gradually acquire spiritual treasures.

In the most developed minds, an infinite thirst becomes awakened. By attaining the supreme rank of Brahma – bliss personified – that infinite thirst can be quenched. The sustained effort to attain that blissful state is called dharma sádhaná. But if human beings do not find the proper way to satisfy their thirst, they go astray. That is, those who do not follow the spiritual path may perform harmful actions at any time. Even those whom society respects as intelligent or learned may, in reality, be no better than “polished satans”, or what the scriptures call “demons”. Our modern society is full of such people. They talk about universalism like parrots. They have no defined ideology in their individual and collective lives, and merely dedicate themselves to the deception of the human race as they strive to serve their petty self-interests by any means, fair or foul. We cannot expect any beneficial contribution from them.

Surrendering Actions to Brahma

The existence of microcosms is bound up in action. Microcosms will have to act and to move; life is a dynamic process from beginning to end. No one has come to this world to remain static; staticity is contrary to living existence. Even the physical body changes every moment, even the body maintains dynamic movement.

Human beings perform two types of action: pratyayamúlaka [original actions] and saḿskáramúlaka [reactive actions – actions prompted or goaded by saḿskáras]. Original actions are performed under one’s own initiative, and thus one is fully responsible for them. Every original action is a new action. It may represent an extension of the experience of the past, but it is not a reaction. And the actions which human beings are compelled to perform as reactions to their previous actions are called reactive actions. In other words, original actions constitute efforts, and reactive actions constitute the resultants [of the original actions].

Suppose you have to go to Dhanbad but do not know the way. Stopping someone on the street you ask politely, “Excuse me, could you please tell me how to get to Dhanbad?” In reply the man retorts angrily, “What do you think I am, a traffic policeman who gives directions to any Tom, Dick or Harry?” You will certainly feel hurt. But you should remember that this was destined to happen to you as a reaction to one of your previous bad actions. So even though you asked that man politely, you had to undergo psychic pain. Your action of asking the man is a reactive action.

When people rob others, or indulge in hypocrisy, or cheat people, or indulge in tall talk day after day, they are committing original actions. When a dishonest government employee accepts a bribe it is an original action, and when his son gets sick and has to be rushed to the doctor it is the reactive action (the reaction to the original action). When his son dies he laments, “I haven’t knowingly done anything wrong. Oh, Lord, why have you given me such severe punishment.” But God did not give him any punishment – the deep sorrow he felt at the death of his child was the result of his past original actions.

The moment sádhakas start spiritual practice they must surrender all their original actions to Brahma so that they do not have to endure the reactions. This surrender is the most important aspect of spiritual practice.

Brahmárpańaḿ Brahmahavirbrahmágnao Brahmańáhutam;
Brahmaeva tena gantavyaḿ Brahmakarmasamádhiná.

[The action of offering is Brahma, the ghee offered into the sacrificial fire is Brahma, the fire is Brahma, and the person who offers is Brahma. Those who will maintain this spirit in every action will finally merge in Brahma.]

Reactions in requital to past actions normally occur more in a spiritual aspirant’s life than in an ordinary person’s life. The reason is that when all original actions are surrendered to Brahma, there remain only the reactive actions. The reactions may be good or bad [according to whether they are resultants of good or bad original actions]. But think about how many of the deeds you performed before coming to the path of sádhaná were good and how many were bad. To tell the unpleasant truth, ninety-nine percent of your deeds were bad. Hence it is often the case that sádhakas have to suffer much more from bad reactive momenta than get to enjoy good ones. It can even be said that the more one suffers from reactions, the more one is progressing along the path of sádhaná.

Of course, the requital of the reactive momenta may possibly be pleasurable instead of painful; it all depends upon the nature of one’s actions. In either case, the more one surrenders one’s actions to Brahma, the shorter will be the period of requital caused by the reactions. In this case the intensity of the requital will be greater than normal; but this is a good sign, because intense requital means the exhaustion of the requital within a short period.

Suppose you have incurred a loan of a thousand rupees. If you repay the loan in monthly instalments of one rupee it will take you a thousand months to clear the loan. One rupee being such a small amount, this will hardly cause any suffering at all. But if you want to free yourself from the debt quickly, you will have to pay a larger amount every month, which will obviously cause more suffering. Likewise, if one does not feel the need to be freed of one’s reactive momenta quickly, one can undergo less affliction, but then one may have to wait ten or twenty lives to exhaust all the reactive momenta. Moreover, within those ten or twenty lives one will probably undergo psychic degeneration, and due to one’s mean actions imbibe new reactive momenta.

Hence genuine sádhakas always strive to be relieved of their acquired saḿskáras as early as possible; therefore they surrender completely to Brahma. The consummation of self-surrender precipitates the requital of saḿskáras, and this requital may take place in the Shákta, Vaeśńava or Shaeva stages, but in the Shaeva stage the requitals are not felt so keenly, and therefore may be considered not to be requitals in the true sense of the term. The requital of reactive momenta is felt most acutely in the Shákta stage, because this stage involves a tremendous fight against Prakrti.

The Shákta stage is dominated by jiṋána and karma, not by bhakti.⁽⁵⁾ Wherever there is struggle, action is bound to become predominant; likewise one will have to acquire knowledge – the knowledge of how to struggle. Through knowledge, Shákta sádhakas become fully aware that all their sorrows and afflictions are the results of their past original actions. In order to be relieved of their affliction they do not cry pitifully to Parama Puruśa, but, displaying the spirit of valour, say, “O Parama Puruśa, give me strength to continue the struggle. I do not want to escape from affliction and suffering, I want to attain You in a joyful struggle against the affliction and suffering.” The great poet Rabindranath Tagore said in this regard,

Vipade more rakśá kara e nahe mor prárthaná,
Vipade yena ná kari kabhu bhay;
Duhkha tápe vyathita cite nái bá dile sántvaná
Duhkhe yena karite pári jay.

[My prayer to You is not “Save me from danger,” but “Bless me so that I can overcome danger.” You need not console me in my suffering, but bless me so that I can overcome suffering.]

This is the underlying spirit of a Shákta.

The underlying spirit of Vaishnavite sádhaná is somewhat different. The mundane obstacles, the friends and foes, merge in the Vaishnavite sádhakas’ world of blissful ideation. With whom will they fight? They feel that the entire universe is an unbroken divine play composed of Rádhá and Krśńa. In this stage there is a clear dominance of action and devotion. Vaishnavite sádhaná is a blissful flow indeed. Such sádhakas are like points on the circumference of the Cosmic Circle, moving towards the Nucleus, Puruśottama, along the radius, which is their sádhaná. And the expanse through which they move towards Him along the radius is the rúpaságar [ocean of beauteous forms], the rasámrtasindhu [ocean of bliss]. Such sádhakas reap only, through reactive actions, the consequences of their past actions. Jiṋána is not dominant in this Vaishnavite stage. Vaishnavite sádhakas say that Puruśottama is enacting His liilá [divine game] through this expressed universe. They say, “O Lord, You are both wisdom and ignorance, happiness and sorrow. Some people You place on golden thrones as kings, others You throw into the street to beg from door to door with outstretched begging bowls. You are my joy, You are my sorrow. Do whatever You like with me.” Such sádhakas would never say, “O Lord, save me from danger,” but

Sudháraseo bhásáo yakhan
Dhanya Hari dhanya Hari;
Vyathá diye kándáo yakhan
Dhanya Hari dhanya Hari.

“When You float me on the waves of bliss, O Lord, You are really gracious, and when You make me cry in pain, You are equally gracious. In happiness I feel Your sweet touch, and burst into laughter, exhilarated by Your divine sport. In sorrow I also feel Your sweet touch, and burst into tears, overwhelmed by Your divine sport. How strange You are! How wonderful! I have nothing to complain about.”

In the final stage of Vaishnavite sádhaná, the unit mind becomes one with the Cosmic Mind. The moment before the final merger, sádhakas realize that the Entity who has come in the form of happiness is their dearest Lord, and the Entity who has come in the form of sorrow is also their dearest Lord. They feel the divine joy of the Cosmic play. They never retreat, for having passed through the Shákta stage they have acquired immense courage and valour. One who has not been an ideal Shákta cannot be an ideal Vaeśńava. In the final stage of the Vaeśńava cult, sádhakas offer their greatest treasure – their mind – to Brahma, and in exchange for this supreme gift expect nothing in return. In the absence of mind they cannot enjoy the sweetness of the divine play any longer. At that supreme stage of surrender liilánanda is transformed into nityánanda. When sádhakas become ensconced in nityánanda they are said to have attained the Shaeva stage. One who has not been an ideal Vaeśńava cannot be an ideal Shaeva. Shaivites have no minds of their own, for they have already surrendered their minds to their dear Lord. This is the supreme surrender, this is the supreme attainment.

Ratnákarastava grhaḿ grhińii ca padmá;
Deyaḿ kimapi bhavate Puruśottamáya.
Ábhiiravámanayanápahrtamánasáya;
Dattaḿ mana yadupate tvamidaḿ grháńa.

[Your abode is brimming over with gems and jewels. The goddess of fortune is Your housekeeper. What can I offer to You, O Lord? Oh yes, there is one thing You lack, as it has been stolen by Your devotees; it is Your mind. I therefore offer my mind to You. Please accept it.]

The Stages of Pratyáhára Yoga

As I mentioned previously, Ananda Marga has harmoniously blended the Shákta, Vaeśńava and Shaeva sádhanás. Of the three, the Shákta sádhaná is the most important, because it is the initial stage of the microcosm’s journey towards the Macrocosm. Progress on this journey is made through pratyáhára yoga. As all spiritual aspirants are aware, the goal of pratyáhára, dhárańá, and dhyána is the attainment of samádhi.⁽⁶⁾ Pratyáhára is the conscious endeavour to withdraw the mind from mundane qualities and attractions – easier said than done! The process of varńárghyádán⁽⁷⁾ is in most cases very difficult to perform properly.

Pratyáhára has four stages: yatamána, vyatireka, ekendriya and vashiikára. Yatamána is a conscious effort to transcend the negative influence of the propensities. Suppose you see one of your colleagues taking a bribe, and think, “Had I not been an Ananda Margi I could have also earned some extra money in this way.” This shows that your propensity of greed is not fully controlled, but as you are keen to control it, you have adopted the Ananda Marga way of life. For this conscious effort on your part, you deserve the appellation yatamána.

In vyatireka, the second stage, some propensities may be controlled at one time, but uncontrolled at another time. Or a person may control physical desire, but suffer from an increase in anger; or may become free from greed for money but will develop a strong desire for name and fame. After delivering an eloquent lecture he or she will say, “All the credit goes to Brahma. It is only by His grace that I could deliver such a lecture,” but in his or her heart will think, “What an excellent speech I gave today.” This is called vyatireka.

In the ekendriya stage, the propensities are brought under control, no doubt, but not permanently. In order to exhaust the reactive momenta the propensities sometimes strongly assert themselves, causing one to repent as a result. (Ask yourself whether or not you have experienced this sort of mental torture.) Hence this stage does not represent complete pratyáhára either, because the páshas and ripus [fetters and enemies of the mind] are not totally controlled.

The páshas and ripus assert themselves through the medium of the mind and the indriyas.⁽⁸⁾ If even one indriya remains uncontrolled, it should be concluded that there is still a worm in the flower of the mind; and a worm-eaten flower cannot be offered to the Lord. Only when all the indriyas are fully controlled can it be said that the mind is under the complete control of the átman [unit consciousness]. This is real pratyáhára, or vashiikára siddhi, for it means Prakrti has merged into the Supreme Cognitive Principle. This is called Krśńasharańa [taking the shelter of Krśńa] in devotional psychology.

The importance of pratyáhára sádhaná is immense, because it involves a harmonious blending of knowledge, devotion and action. In this sádhaná, the Shákta bháva finds its consummation, and the latent devotion starts sprouting. This sprout ultimately develops into the highest Vaeśńava bháva. Shaeva bháva is the path of knowledge. So in social life there is a great need for Sháktas and Vaeśńavas. The pratyáhára yoga with which a Shákta starts rendering service to the world reaches its consummation in the perfect and total service of the Vaeśńava. Pratyáhára begins with vigorous action and culminates in selfless devotion.

Vashiikára siddhi is only attained by devotees. Even Shankaracharya [the great protagonist of jiṋána] admitted, Mokśakárana samagryáḿ bhaktireva gariyasii – “Of all the ways to attain salvation the way of bhakti or devotion is the greatest.”

If knowledge is likened to the elder brother of a family, devotion is his younger sister, happily holding her brother’s hand as she walks beside him. The little sister cannot walk alone, nor would it be safe for her to do so, but when she walks merrily along with her brother, people look lovingly at her and speak sweet words to her. They will probably ask that elder brother, “Is she your little sister?”

Footnotes

(1) “There are as many spiritual paths as there are opinions” – or, “Every opinion or personal view about a spiritual path does in fact reflect a valid spiritual path.” –Eds.

(2) In this chapter the author’s focus is psychological: the author discusses the different mentalities characteristic of Sháktas, of Vaeśńavas and of Shaevas. From a philosophical point of view, the different recognized schools of the Hindu tradition – five in all, known as the Paincopásaná – are distinguished on the basis of their different deities, or objects of meditation. In Shaevácára (Shiva Cult) one’s object of meditation is Shiva. In Sháktácára it is one of the representations of Shakti, or Prakrti. In Vaeśńavácára it is Viśńu. In Saorácára it is Súrya (the sun or the sun god), and in Gáńapatyácára it is Gańapati (Ganeśa). In all the cults, the more subtle practitioners understand that their particular deity is a representation of the infinite Brahma. –Eds

(3) The story goes that King Daksha’s main purpose in staging the sacrificial ritual was to humiliate Shiva, for he never forgave Shiva for marrying Sati against his wishes. When Sati realized this, and saw that her pleas to stop the harsh vilification of Shiva were falling on deaf ears, she threw herself into the fire. Shiva received immediate news and rushed to the spot to try to save her from being totally consumed by the flames. –Eds.

(4) I.e., the two experiences, nityánanda and nirvikalpa samádhi, are no more different from each other than are the two bhávas, or stances, from which the two experiences respectively come. –Eds.

(5) Jiṋána, karma and bhakti are forms of spiritual practice which emphasize, respectively, discrimination, selfless action, and devotion. –Eds.

(6) Pratyáhára, dhárańá, dhyána and samádhi are the last four limbs of aśt́áḿga [eight-limbed] yoga. –Eds.

(7) Offering of mental colours to the Lord, also known as Guru pújá. –Eds.

(8) An indriya is a sensory or motor organ, together with its respective nerves, nerve fluid, and site in the brain. –Eds

Chapter 4	Subháśita Saḿgraha Part 7 [unpublished in English]

The centrifugal movement that starts from the Macrocosmic Nucleus and moves towards crudity is called the process of Saiṋcara. What influence does the centrifugal force of Saiṋcara exert on the microcosmic body and Macrocosmic body?

In the process of Saiṋcara (the first half of the Cosmic cycle) the centrifugal force acts on the Cognitive Faculty, bringing Its unit expressions under ever cruder bondage. This centrifugal force of Saiṋcara results in the creation of a centripetal force in material structure. The more the process of Saiṋcara advances, the greater its momentum, and the stronger the internal force of attraction within the structure. When a molecule comes in contact with another molecule the inter-molecular gap decreases. This is what we call crudification.

So when the centrifugal force is greater than the centripetal force in the Cosmic body, in the microcosmic body the centripetal force is greater than the centrifugal force. Microcosms are attracted to the Supreme Nucleus with the same amount of centripetal force as the Macrocosmic body is distanced from Its Nucleus due to the centrifugal force, and vice versa.

When the centripetal force is greater than the centrifugal force in the Cosmic Cycle there emerges mutual repulsion amongst the component units of the material structure which leads to increasing subtlety. There arises a love and attachment for the Cosmic Mind and a limitless thirst for Supreme Bliss. In this stage the Microcosm is subjected to the centrifugal force which causes atoms and molecules to be mutually repelled. The strength of the force with which atoms are repelled from each other is the same as the strength of the force with which they are attracted to the Macrocosm.

When the centrifugal force of the Cosmic Cycle in Saiṋcara remains dominant, one particle comes in closer contact with another particle – their relative distance decreases. This decrease in the inter-molecular and inter-atomic gaps causes physical objects to be further crudified. In this process of gradual crudification a stage comes when the Cosmic Mind can hardly be called “mind”, but, having come within the scope of sense-perception, should be called “bhúta” or fundamental factor. The fundamental factor which first comes into being is ákásha or ethereal factor. The crudest stage of the Cosmic Mind and the subtlest stage of the ethereal factor are virtually indistinguishable.

The ethereal factor is also changeable, having variations in its degree of subtlety and crudity. Just as the subtlest stage of the ethereal factor is no different from the crudest stage of the Macrocosmic Mind, similarly, the crudest stage of the ethereal factor is nothing but the subtlest stage of the subsequent aerial factor. It is due to the decrease in the gaps between particles that the ethereal factor, at a certain stage, comes to be known as the aerial factor.

With the decrease in internal gaps there is a simultaneous increase in internal friction. If the strength of the centrifugal force of the Cosmic Cycle is less than the centrifugal force that first emanated from the Macrocosmic Nucleus, the centrifugal force generated within the material structure remains less than the centripetal force. As a result, in spite of the internal centrifugal force within the material structure, the extro-internal force remains dominant. It is for this reason that the internal force within the fundamental factors remains dominant during the process of Saiṋcara. When the centrifugal force exerts all its power in the process of gradual crudification, there is a simultaneous increase in the internal friction or centripetal force within the material structure. A stage comes when the centripetal and centrifugal forces are evenly balanced. That is the nadir point of crudification.

From the aerial factor evolves the luminous factor, from the luminous factor evolves the liquid factor, and from the liquid factor evolves the solid factor. When the particles of a structure come in close proximity to each other as a result of the action of the centripetal force(which is a reaction to the centrifugal force), the internal centrifugal force becomes less than the extro-internal force, and the process of crudification continues, but only to a certain level. A stage comes when the centrifugal and centripetal forces become evenly balanced. As soon as that stage is reached the Macrocosmic centripetal force increases. This results in a decrease in the intensity of the centripetal force within the material structure giving scope for greater internal friction. This is the state of maximum crudification.

With the increase in the degree of crudification of the fundamental factors, the clash within microcosmic structures gradually increases. To describe this clash I have used the term saḿgharśa (friction). In the flow of Saiṋcara this increase in friction and the process of evolution of an object are inseparably linked. But in the stage of Puruśottama, when Prakrti lies dormant, and the process of evolution is unborn, there is no friction because the fundamental factors have not yet come into being.

The factor in which the degree of friction becomes extreme is the solid factor. The crudest stage of the liquid factor is the subtlest stage of the solid factor. What is the crudest stage of the solid factor? I shall explain this a little later.

In this connection it should be understood that the philosophical term bhúta is different from the scientific term “element”. The Saḿskrta equivalent for element is maolika padártha. Philosophically, bhúta means that which has been created, that which is recognized as a factor (tattva). In the world there are many elements, but only five bhútas, five fundamental factors.

The fundamental factors are determined by certain characteristics. Those factors that have the capacity to carry the inference of sound come within the scope of the ethereal factor. Those factors which carry two inferences, sound and touch, are known as the aerial factor, which is not visible to the eye. The luminous factor carries three inferences, sound, touch and form, and due to its greater crudity comes within the scope of visibility. The nebulae and the sun belong to this luminous factor. The crudest stage of the aerial factor and the subtlest stage of the luminous factor are the same. Of course, there are variations in the degree of crudity within the same fundamental factors. Thus although the sun and nebulae both belong to the luminous factor, the sun is much cruder than the nebulae.

Let us return to our previous discussion about the crudest stage of the solid factor. Each factor is going through the process of gradual metamorphosis in the flow of saiṋcara. Even no two molecules are uniform as far as the degree of crudification is concerned. Of all the fundamental factors, the solid factor is the most perceptible because it contains five inferences, and its degree of friction is the highest. What is the resultant of the extreme friction within the solid structure? The resultant is the gradual increase in the inter-molecular gap. This increase is inspired by the force of Macrocosmic attraction (the sentient force which enhances the strength of the centrifugal force, as a reaction, within the material structure) causing the conversion of matter into mind. But the mind that first originates in the process of introversive movement is a very undeveloped stage of mind. Thus the direct resultant of the crudest solid is the crudest mind.

This resultant is the first stage of Pratisaiṋcara. Mind does not emerge from the solid factor under all circumstances. For the preservation and proper functioning of the unit mind, the solid factor as well as the other four factors have to be metamorphosed into the chemical compound we call the human body. For the preservation of this human body, food, drink, air and light are necessary. It is not possible for the mind to evolve in an environment which does not have an adequate supply of these essential requirements.

When the solid factor does not get the opportunity to be converted into mind, it is automatically further crudified in the process of Saiṋcara. Instead of calling excessively crude matter the direct resultant of crudification of matter, it is better to call it the indirect resultant of the crudification of matter. Of course this extremely crudified object is nothing but matter. And the direct effect of matter is mind. So when materialists observe that mind comes out of matter, they are right. But remember, matter itself comes out of Macrocosmic Mind: both are composed of the same stuff.

Now what is the function of this unit mind that evolves from solid matter? To meet the primary needs of the physical body, the fundamental factors have to bring about necessary changes in structural complexity. Although the mind draws its sustenance from the organic structure, its function is also to preserve the organic structure. In the initial stage this is the main function of the mind. This primary stage of mind is called kámamaya kośa. Eating, procreating, and so on, are the functions of the kámamaya kośa. The minds of undeveloped unicellular organisms are nothing more than kámamaya kośa. How do the higher kośas evolve out of the kámamaya kośa? The mutual conflict between the physical components of the body (which follow the laws of Saiṋcara) and the mind (which follows the laws of Pratisaiṋcara) is called physical clash. That physical clash forms the subtler manomaya kośa out of the stuff of the kámamaya kośa. But where mind cannot evolve from matter, matter undergoes further crudification and finally explodes in the process of Jadasphota. Jadasphota causes the internal force of the material structure to be suddenly released, and generates tremendous heat in some portion of the universe. This is why I once said that the universe as a whole will never meet with thermal death.

Physical clash leads to psychic progress. But is absolute psychic progress possible through physical clash alone? No. Apart from physical clash, psychic clash and attraction of the Great are necessary. The mind that evolves from the solid factor as a result of physical clash gradually takes the form of manomaya kośa from the initial stage of kámamaya kośa. If there is only physical clash, the kośas higher than manomaya kośa cannot be developed. Extreme physical clash can only mature or perfect the lower kośas.

Human beings who live in hostile or uncongenial environments are far more dynamic than those who live in areas where the struggle for existence is minimal. Those who maintain their existence through greater physical clash are said to be engaged in shákta sádhaná. But physical clash alone can only lead to a certain level of psychic progress. To progress beyond that psychic clash is required.

Through study, analysis, verification, listening to scriptural discourses, constant contemplation, and meditation unit minds acquire psychic power from the Cosmic Mind. To produce friction or commotion in others’ minds by proper application of these psychic powers is called psychic clash. Those who are mentally inert, who are blindly attached to old worn-out ideas, will no doubt refuse to accept new ideas, but questions will nevertheless arise in their minds. Constant psychic clash will cause their blind attachment for the old to gradually weaken.

When the ancient people were faced with immense obstacles, they would perform sacrificial ceremonies for the propitiation of the gods, for they were not acquainted with the scientific methods to surmount those obstacles. They thought that there was no difference between the smoke produced by burning ghee in fire and the clouds in the sky. They were unaware that the former is composed of unburnt carbon-particles of ghee and the latter are basically a combination of hydrogen and oxygen which appears to be blackish under certain circumstances. Even today if people misuse ghee by burning it in a sacrificial fire, they certainly do it out of total ignorance.

If people’s blind attachment to sacrificial rituals and love for outmoded customs are intense, they will not disappear when confronted with logical arguments or shaken by the first jolt caused by psychic clash. But if one can create a suitable environment of constant psychic clash their blind attachments are bound to disappear. Some people believe that the fragrance of the sacrificial smoke purifies the air and kills germs. This is not true. On the contrary, the increase in the amount of carbon particles makes the air more impure. A highly pungent smell is much more effective in destroying germs. Thus, due to the impact of constant psychic clash, people eventually understand the defects of old systems and ideas. Through physical clash the kámamaya and manomaya Kośas can be developed, and through psychic clash the higher kośas can be developed.

Those who want to avoid the cultivation of knowledge hardly get any opportunity for psychic clash, and hence the higher kośas of his mind do not get any scope for development. It is through psychic clash that the psychic field gets properly tilled, thereby increasing its fertility. All living beings evolving in the phase of Pratisaiṋcara benefit from this psychic clash.

Both physical clash and psychic clash accelerate psychic progress. The rat which escapes from the trap never makes the mistake of getting caught again; the fish which frees itself from the fisherman’s hook never bites the bait again. Physical clash develops the kámamaya kośa and, as a consequence, the instinct to survive. A city ox walks confidently along a busy street in Calcutta, but if a village ox were made to walk along the same road, it would become crazy.

Psychic clash enables one to make rapid psychic progress along the path of Pratisaiṋcara and deepen one’s thinking capacity. The psychic clash caused when undeveloped minds come in contact with developed minds further accelerates the rate of psychic progress in the flow of Pratisaiṋcara. A monkey is more developed than a dog, having advanced further along the path of Pratisaiṋcara. Yet a pet dog, benefiting from the psychic clash resulting from its contact with human beings, becomes more advanced in knowledge than other dogs, and even other monkeys. A monkey trained by human beings is far more advanced intellectually than a wild monkey. If a monkey becomes intellectually developed its brains cells will have to be kept engaged in more complicated activities to give proper expression to its evolved thinking. This will result in a change in the size of its brain. If its brain outgrows the size of the cranium, it will require the more developed body and brain of a human being. Similarly the dog which makes tremendous psychic progress after being trained by a human being will require a more developed structure to express its increased psychic potentialities. In such circumstances there will be a rapid progress in the phase of Pratisaiṋcara. Such rapid change can also take place in the phase of Saiṋcara through scientific efforts. So you understand that psychic clash is not at all negligible. Rather, with the cultivation of knowledge, microcosms can make galloping progress along the path of Pratisaiṋcara.

One may conclude theoretically that a highly evolved monkey and the most backward human are almost similar. An underdeveloped human being will make rapid progress after coming in contact with more advanced human beings. The same applies to cows, horses, dogs and monkeys. After coming in contact with evolved human beings they get the scope to be reborn as human beings.

Animals lack a brain developed enough to contain a greater intelligence, and thus do not have the capacity to perform spiritual practice. This is not to say that animals are not entitled to spiritual practice. On the contrary, had their bodies and brains been more developed, they would have certainly had the opportunity to perform spiritual practice. The characteristics of a physical structure are determined by the nature of the brain. So by looking at the physical structure of a living being one can have a rough idea about the degree of its intellect or intelligence.

As some psychic propensities have a tendency to flow towards matter, even evolved human beings can be transformed into inert matter if they fall prey to those psychic propensities. Hence all human beings should carefully avoid bad company. Due to mean psychic ideation the human mind may imbibe animal tendencies or may even degenerate to a stage cruder than that. Once the mind degenerates to the inertness of stone, the physical body will also be converted into stone. In Indian mythology there is a beautiful story illustrating this point. Due to her mean thoughts Ahalya was turned into inert stone. However, by the grace of Parama Puruśa, she was later reconverted into a human being.

When the mind evolves in a physical structure, it becomes responsible for the maintenance of that structure. That initial state of mind, the kámamaya kośa, is only concerned about the needs of the physical body. Thereafter, in the flow of Pratisaiṋcara, one’s unit mind comes in contact with other unit minds which leads to psychic clash. In this way the hopes and aspirations, the pains and pleasures of ones own mind becomes interrelated to and interdependent on other minds. This mutual relationship is a kind of psychic clash. And even greater psychic clash occurs when people try to derive mutual benefit through rational intellectual pursuit. Therefore in our society the cultivation of knowledge is an indispensable necessity. Those who avoid good company (satsauṋga), study of good books (svadhyaya), uplifting discourses and healthy analyses cannot develop any kośa (layer of mind) higher than kámamaya kośa. Animals dominated by the kámamaya kośa find pleasure in snatching away morsels of food from others mouths, and in depriving others of their right to live, because they look upon this world with a narrow body-centred outlook.

With the development of higher kośas through the process of psychic clash the existential feelings of human beings do not remain confined to their physical bodies alone but spread to those around them. Initially they think about the welfare of the members of their own families, but with the gradual evolution of their minds, they see themselves as members of a global society and become actively engaged in promoting the well-being of all. This gradual process of evolution leads the unit mind towards the Macrocosmic mind.

The ensconcement in the Macrocosmic stance is not possible through morality alone. “I will speak the truth, I will not harm anyone” – This simple morality alone cannot take human beings very far along the path of progress. So-called moralists can all too easily degrade themselves under the nefarious influence of evil company. The only way to advance is to follow the path of vigorous spiritual practice. To repeat high-sounding words of morality like a parrot, while cherishing narrow sentiments within one’s mind, will not take one far.

To effect psycho-spiritual expansion constant spiritual practice is a must. I have called this spiritual practice “attraction of the Great”. Through physical or psychic clash absolute self expansion is not possible; even the awakening of hiranmaya kośa is not possible. Of course physical clash can take a person a certain distance, but not to the final destination. I have already said that only when attraction of the Great is supreme can the centrifugal force within the microcosm become strong enough to lead an entity to liberation or salvation. Where there is no attraction for the Great, no matter how intellectual or moral a person might be, his or her entire existence will be dominated by the kamamaya kośa. Out of narrow self interest, such a person will betray low morals at every step in live. Those who have no love for the Supreme may be considered as humans today, but tomorrow will surely degenerate into animals like dogs, and the day after into inert bricks or stones.

Now a question a may arise: Since animals cannot act independently, and thus cannot discriminate between virtue or vice (only developed human beings can do that), why do some animals live in constant pleasure while other animals undergo constant pain? Why are some dogs treated lovingly, fed tasty food, and driven around in cars, their heads stuck out of the window to enjoy the fresh breeze; while other dogs are forced to eat out of dustbins to survive, or are shot by hunters’ bullets, or are run over by passing cars? The answers to these question have already been given: in most cases the psychic clash caused by these incidents, under the direction of Prakrti, helps to accelerate the dogs’ psychic development.

In the attraction of the Great lies the secret of greater well-being. You will have to rush towards the fundamental Source of the entire creation. You will have to merge your individual stance in the Absolute Stance of the Supreme Transcendental Entity. You will have to advance at a speed greater than that of ordinary microcosms in the Cosmic Cycle.

Having accelerated your speed, if you embrace the force of Vidya, rejecting Avidyá, you will certainly reach the Macrocosmic Nucleus. If Non-attributional Brahma and not Puruśottama is accepted as the goal one will transcend the Cosmic Cycle. This transcendence is not affected by the centrifugal force of Macrocosmic Nucleus, because that force is confined to the periphery of Saguna Brahma. One will have to transcend the Cosmic Cycle with the help of the Cognitive Force. To become one with the Macrocosm is called liberation, and to transcend the periphery of the Cosmic Cycle and becomes one with the Non-attributional stance is called salvation. The Tangential Entity which connects the path of liberation and the path of salvation, who, although infinite, comes within the domain of the finite, is called Táraka Brahma. Whether you want to become one with Puruśottama, or one with the Non-attributional Stance, or one with Táraka Brahma, you will have to continue your spiritual pursuit, you will have to surrender yourself to the force of attraction of the Great.

The one performing sádhaná must be ever vigilant to ensure that the small “I” cannot hinder spiritual progress. The ego that can so easily develop on the path of knowledge and action may not develop at all on the path of devotion. A spiritual aspirant must take the help of devotion at the final stage of spiritual attainment. If ego remains, even on the path of devotion, the best way to counteract it is to superimpose Cosmic ideation on the small I-feeling through devotion. Intelligent people should understand that the objects their ego uses as its support may not last long. The vanity of power of today will disappear tomorrow; the leader of today may be thrown out of office tomorrow (those who clamour for a chance to garland them today will not even cast a glance at them tomorrow); a man swollen with the pride of scholarship today may become mentally abnormal tomorrow – people will point at him and say, “See that lunatic over there, he used to be great scholar”.

The vanity expressed by the so-called civilized human beings of today is extremely dangerous. These people hide the cruder propensities of the mind under the cloak of sweet words and decent behaviour. They are more harmful to the well-being of the human race than the so-called uncivilized humans, because they are hypocrites. The defects of the uncivilized humans pale into insignificance before their abominable hypocrisy. The uncivilized humans of the past may have killed twelve people at most in the battles they fought with bows, arrows, sticks and spears, but the so-called civilized human beings of today kill millions of unarmed, innocent people indiscriminately with their dreadful and lethal weapons. Human society of today is being exploited by the so-called civilized people. Such people should not make themselves look ridiculous by claiming otherwise.

All entities must advance along the path of progress. This evolution will lead to the expansion of the psychic arena and, ultimately, liberation. This struggle for liberation is the struggle against those forces which attempt to thwart one’s psychic expansion. These are one’s enemies. Through meditation and contemplation one must surrender oneself at the altar of the Almighty, merging one’s finite identity into the Infinite. Only by surrendering one’s mind to the vast Macrocosm and becoming one with the Supreme Consciousness can one attain final salvation. The struggle for salvation is the struggle against those forces which strive to prevent one’s total self surrender to the Supreme.

Never retreat. Keep advancing, and you will certainly attain the highest fulfilment of your existence.

Chapter 5	Subháśita Saḿgraha Part 7 [unpublished in English]

During the last Gorakhpur dharmamahá cakra [spiritual congregation],⁽¹⁾ I said that three factors are indispensable for microcosmic progress: physical clash, psychic clash and the attraction of the Great.

Whenever there is clash or conflict within any structure, whether subtle or crude, it develops increasing subtlety. This applies to both psychic clash and physical clash. The more subtle the crude mind becomes as a result of internal clash, the greater its spiritual awakening. It is written in Caryácarya Vinishcaya:

Tulá dhuni dhuni áṋsure áṋsu
Áṋsu dhuni dhuni niravara sesu.

“When cotton is spun, its fibres become more subtle. As a result of further spinning, that is, further physical clash, its fibres become so subtle that they are almost invisible to the eye.” In the dexterous hand of Prakrti [the Supreme Operative Principle], the solid factor is metamorphosed into mind, and mind is later converted into Consciousness.

Physical Clash

In the initial stage of pratisaiṋcara [the process of introversion], there is only physical clash. The unit mind – the mind whose flow is connected with matter through the workings of its vital energy – is generated as a consequence of extreme physical clash. Thus we see that in the phenomenal world the primordial cause of creation is physical clash, and due to this clash animate entities are generated out of inanimate matter.

Though the term “non-matter” is taken to mean the átman [unit consciousness], the maháttattva [existential “I”] and the ahaḿtattva [doer “I”], a subtle analysis can lead us to the understanding that only Nirguńa Brahma [the Non-Qualified Supreme Entity] qualifies as non-matter. Clash transforms matter into mind-stuff and mind-stuff into non-matter. Whenever the objective part of the Macrocosm is converted into non-matter, it is no longer Its objective part but becomes Its subjective part.

Although the unit mind appears to originate from matter, in the absolute sense it evolves from the Macrocosmic Mind. Because the matter from which it appears to originate is nothing but physical vibrations emanating from the Cosmic (Macrocosmic) Mind. And what (based on appearances) we call physical clash is, from the Cosmic point of view, direct Macrocosmic psychic clash, and as created within the microcosm, indirect Macrocosmic psychic clash. When what we call physical clash is mostly superseded by direct Macrocosmic psychic clash due to close proximity to the Cognitive Entity, a material object comes to be termed a conscious entity. When that conscious entity is further assailed by the direct waves of the Macrocosm, it can be called a human mind. Thus the human mind is created as a result of physical and psychic clash in the relative world and Macrocosmic psychic clash in the absolute sphere. The appropriate structure for the human mind is selected by the waves of the Macrocosmic Mind out of the five fundamental factors. That structure is the human body.

So in human beings there is both physical and psychic clash. Due to the impact of both, humans gradually advance along the path of progress. But inanimate objects are only subjected to physical clash, because in them mind has no expression.

Even though both physical and psychic clash help to create progress, human beings can generally be divided into two categories: those who welcome psychic clash and those who prefer to undergo physical clash. The first category we can call bhávavádiis [“idealists”] and the second category bhogavádiis [“materialists”] . I intentionally do not use the word jad́avádiis⁽²⁾ to describe the latter.

It should be remembered that both the materialists and the idealists are sádhakas [spiritual aspirants], the only difference between them being their goal. A subtle analysis will reveal that both categories harm society. In order to advance, human beings will have to maintain a balance between the two, and will have to keep the idea of the Supreme fixed before them as their goal in the midst of physical clashes.

In the relative sense, only a kind of physical clash exists in the saiṋcara [extroversial] phase of Brahma Cakra [the Cosmic Cycle of creation] whereas in the pratisaiṋcara [introversial] phase all three exist: physical clash, psychic clash and the attraction of the Great. Now, in the case of these clashes, what clashes against what? Whatever the clash, whether physical or psychic, it exists between two forces: Vidyá [introversial force] and Avidyá [extroversial force] – negative and positive. Suppose in the phase of saiṋcara the negative Vidyá force is fixed at forty and the positive Avidyá force is fixed at sixty. The resultant force will be twenty in favour of Avidyá. In the phase of saiṋcara this stronger positive Avidyá force causes the [Cosmic] ectoplasm to move away from Puruśottama [Nucleus Consciousness]. In the phase of pratisaiṋcara, if the negative Vidyá force is fixed at sixty and the positive Avidyá force at forty, the resultant will be twenty in favour of Vidyá, causing the [unit] ectoplasm to gradually advance towards Nucleus Consciousness, that is, towards non-matter.⁽³⁾ The subtle Cosmic mind-stuff is metamorphosed into the material particles of the relative world. The return of these particles to non-matter is caused by physical clash, psychic clash and the attraction of the Great.

To encourage physical clash is a kind of sadhana which is called karma yoga. In karma yoga people perform sadhana physically by rendering service to living beings and the world at large, by conducting scientific research, etc. Physical clash increases the inter-atomic space within material objects, resulting in the transformation of crude matter into mind-stuff. This transformation of matter into mind occurs due to the aforementioned net twenty-point negative Vidyá force, so whatever energy of human beings and their physical science might be applied in the transforming process, those human beings and their physical science cannot add to the effect of that twenty-point force.

Those people who opt for the path of physical clash use all the energy they have gained in the process of pratisaiṋcara to deal with matter. Thus although there is no scope for their minds to acquire knowledge, they certainly have room for devotion, because the goal of the Vidyá force with which they are engaged in physical clash is Nucleus Consciousness. So those who move in the flow of Vidyá are certainly advancing towards Brahma [the Supreme Entity]. This movement towards Brahma, this attraction towards Nucleus Consciousness, is termed “devotion”.

Self-awareness develops through clash. The awareness that develops through physical clash is termed jadábuddhi [crude physical intellect] because it is associated with jadá [matter]. The consciousness of animals and undeveloped human beings is matter-oriented. But even in developed human society, if someone is an atheist or a materialist, we can only term their intellect as jadábuddhi. Such people deny the existence of spirituality in order to hide their intellectual deficiencies. Their denial betrays their moral and intellectual bankruptcy. It does not speak of their glory, nor does it diminish the value of spirituality.

Devotion plays a positive role in the process of clash. Had there been no factor to maintain the balance among all the objects created within the Macrocosmic Mind, the entire structure of the universe would have fallen apart. For the sake of harmony and balance within the universe, there is a mutual attraction among all the objects; each microcosm attracts the other microcosms. All finite microcosms – the innumerable manifestations of the Supreme Entity – are entitled to that universal love with which It has bound each microcosm to Itself, entitled to the wave of that universal love, in which Its divine ocean of bliss is perennially flowing. Attraction is the innate characteristic of microcosms. When this attraction is for finite objects, it is called káma [“physical longing”], and when it surges towards the Cosmic Entity, it is called prema [“divine love”]. Of course, káma is nothing but a limited form of prema. When microcosms rush towards Parama Puruśa [Supreme Consciousness] attracted by the irresistible force of divine love, it is termed “devotion”. Since clash drives the microcosms towards subtlety, it follows that clash must be the sustainer of devotion.

Materialists are worshippers of káma. They are preoccupied with casteism, nationalism, communism, etc. They confine their love to a particular social group or state and do not feel any qualms of conscience about spitting venom at another social group or state. Such a limited expression of love cannot be called devotion. Genuine devotees will shower their love equally on each and every entity of this universe. When materialists put on a show of universal love, it is merely a ploy which they use to misappropriate others’ property.

Psychic Clash

The second possibility is struggle on the intellectual plane – psychic clash. In this sort of clash, people strive only to satisfy their psychic longings unrelated to the physical body. They do not desire mundane objects of pleasure, but seek psychic objects such as name, fame, etc. Pure psychic clash is perhaps subtler than physical clash, but to what extent can it promote human welfare? Even educated and intelligent people constantly indulge in mudslinging against others merely to attain name and fame, even though they are not greedy for money. Can this sort of psychic clash lead the mind towards subtlety? On the one hand ectoplasms are powdered down due to clash and their minds may achieve a fair degree of expansion, but on the other hand, under the domination of the propensity of greed, their minds gradually move towards greater crudity; that is, they move along the path of negative pratisaiṋcara.

Attraction of the Great

That is not to say that one should avoid physical and psychic clashes. On the contrary, one should encourage them, but without losing sight of the Macrocosmic goal.

When one’s mind becomes more subtle and expanded, it is no longer assailed by petty thoughts. The mind-atoms (atoms of ectoplasm) will be powdered down, and in the fire of sadhana those powdered-down atoms will become ensconced in non-duality. So physical and psychic clash achieve their highest fulfilment in the attraction of the Great. Without this divine attraction, life loses its charm.

The mind is one’s best friend if it moves towards subtlety, but if it degenerates and becomes crude it is one’s worst enemy. Due to psychic clash people today have created atom bombs, but as their endeavour is motivated by materialistic desires, the consequences have been horrifying.

The structure of the mind is determined by the nature of its object. If the psychic object is crude, the inter-atomic gaps within the mind decrease in size, and the mind will ultimately refuse to accept anything except its own crude object. For this reason the supporters of crude isms become incapable of accepting the rational ideas of others, and closing their eyes and plugging their ears, they try to cling to their own irrational rituals. Their psychic receptivity is lost due to the superimposition of crude ideation. They do not feel the need for the Vidyá force to exceed the Avidyá force. They say, “Why should I bother about such subtle things. I am quite happy as I am.” Such people, engrossed as they are with materialism, are bound to be reborn in crude material bodies.

When the goal of one’s ideation is Paramátman [the totality of all unit consciousnesses], one progresses in an absolute sense. As one’s psychic object is subtle and expansive, one’s psychic body also becomes subtle and expansive and finally becomes one with the Macrocosm. It was assumed that during the period of psychic clash in the phase of pratisaiṋcara, microcosms progress due to the resultant Vidyá force (a negative twenty in our example). But as a result of Cosmic ideation, can the speed of the microcosms’ progress exceed that pratisaiṋcara speed? Yes, it can. This is known as the attraction of the Great. But some sádhakas whose brain and nervous system have become accustomed to the natural speed of Vidyá find it difficult to adjust to the accelerated movement created by the attraction of the Great. This difficulty is expressed through vibrational symptoms such as tears of joy, horripilation, dance, etc. Sádhakas who can adjust to the accelerated movement will not be affected by these expressions.

The movement caused by the attraction of the Great is called true devotion; such devotion results from worshipping the Great. Physical clash also produces a type of devotion, but that is static in nature. And the devotion caused by psychic clash is mutative in nature. Actually, there is very little difference between the devotion born out of psychic clash and that born out of observance of the moral code [i.e., cardinal moral principles]. Such psychic-clash or moralistic devotees cannot feel the sweetness of sentient devotion, because their minds are not filled with the thought of the Supreme; their minds are filled with petty thoughts; their outlook is that of one engaged in a commercial transaction. Ideation on the Supreme is the only way to attain real spiritual peace. The attraction of the Great is the only genuine devotion.

Paramátman has been attracting all to Himself,⁽⁴⁾ with no exception. Some people complain that Paramátman has forgotten them, but to say that is unjust, for no living being is outside Brahma Cakra. He attracts all through His sweet bond of love. Sometimes this love appears to be painful, sometimes pleasurable. But whatever the experience, painful or pleasurable, He comes to you. He does not cast you away in a world beyond the scope of pain or pleasure. If you ever see that this has happened, you will know that you have lost your identity.

Hence when a genuine spiritual aspirant experiences happiness he or she will say, “O Lord, how great You are to have remembered such an insignificant person as me,” and when he or she experiences pain, “O Lord, how great You are to have come to me in the form of sorrow, even when others ignore me.” An innocent person who is acquitted in a court case should say, “O Lord how great You are! You have saved me by upholding justice.” And the guilty one should say, “O Lord, how great You are! You have made me realize my mistakes by putting me through physical and psychic torment.” And the judge should say, “O Lord, You have honoured me by making me the deliverer of justice.”

According to divine decree, if the negative Vidyá force in pratisaiṋcara is sixty and the positive Avidyá force is forty, then the resultant Vidyá force is twenty. With the help of this resultant force of Vidyá (twenty), Parama Puruśa attracts microcosms towards Himself. If microcosms surrender totally to Vidyá, they will certainly attain Brahma some day. And if the microcosms can, by virtue of sadhana, accelerate the flow of Vidyá, then their resultant Vidyá force will merge in the resultant Vidyá force of Brahma. This pursuit of Vidyá in individual life is the sadhana of Saguńa Brahma [the Qualified Supreme Entity]. But if one wrongly pursues the path of Avidyá, one moves counter to the resultant Vidyá force of Brahma. The result of this movement against the Cosmic will can never be good. Philosophically it is known as pralaya [annihilation]. Hence while doing the sadhana of Saguńa Brahma, one has to increase the Vidyá force.

Sá vidyá yá vimuktaye – “Vidyá is that which brings liberation.” Now the question is, with how much force can microcosms advance? As long as human beings advance due to the resultant Vidyá force of the Supreme Entity, they are regarded as sádhakas of sentient devotion; that is, the wave of the resultant force during the pratisaiṋcara phase is the wave of sentient devotion. In the flow of their movement they only have one desire in their minds, the desire for liberation. And when they cleanse themselves of all impurities and take the help of the full negative force in order to become one with Nucleus Consciousness, the devotion through which they advance is called rágátmiká bhakti [“non-attributional devotion”]. At that phase of sadhana they do not desire liberation, but yearn for Parama Puruśa alone. In this category of devotees the resultant Vidyá force of twenty is converted into the original sixty Vidyá force [of the Supreme Entity].

Devotion can only be attained through rigorous penance, through action and knowledge for lifetimes together. Even illiterate people can perfect non-attributional devotion. When great scholars, well-versed in the scriptures, see the height of devotion of the common masses, they stare in blank amazement, like fools. When spiritual aspirants advance along the path of devotion, but do not develop the resultant Vidyá force sufficiently to attain the status of non-attributional devotion, they attain a stage of devotion called rágánuga bhakti [“attributional devotion”].

Physical clash leads primarily to progress in the physical aspects of life, and secondarily in the psychic and spiritual aspects. Psychic clash leads primarily to intellectual progress and secondarily to progress in other spheres. The attraction of the Great results primarily in spiritual progress, but at the same time there is adjustment between both physical and intellectual progress and intellectual and spiritual progress.

The spirit of sadhana of a person experiencing the attraction of the Great is total surrender, or kevalá bhakti [one-pointed devotion]. The Entity to whom one surrenders one’s all, is Táraka Brahma [the Supreme Entity in Its liberating aspect].

Footnotes

(1) See “Struggle and Progress” in Ananda Marga Ideology and Way of Life Part 8, 1988. –Eds.

(2) Bhoga refers to the enjoyment of matter whereas jad́a refers to matter itself. (Jad́avádiis is sometimes used incorrectly to mean “materialists”.) –Eds.

(3) Note that Avidyá and saiṋcara are positive, Vidyá and pratisaiṋcara negative. Avidyá and saiṋcara are positive in the sense that they effect the creation, Vidyá and pratisaiṋcara negative in the sense that they effect the return of parts of the creation to pure consciousness. Elsewhere the author has said regarding saiṋcara, “Avidyámáyá is the operative force behind its multicreative characteristics.” (“Bhútatattva, Tanmátratattva and Indriyatattva” in Idea and Ideology) –Eds.

(4) Elsewhere the author has said: “Brahma is a composite of Puruśa and Prakrti. The name for the cognitive aspect is in the masculine gender, and the name for the operative aspect in the feminine gender. But Brahma is in the neuter gender. Brahma is not a personal God.” (“Dances and the Path of Vidyá” in Ánanda Vacanámrtam Part 12)

The concept of Paramátman is virtually identical to the concept of Puruśa. “Paramátman is the Supreme Father.” (“The Dialogues of Shiva and Párvatii - 3” in Ánanda Vacanámrtam Part 23) –Eds.

Chapter 6	Subháśita Saḿgraha Part 7 [unpublished in English]

The characteristic of a unit mind is that its goal is multi-purposive whereas its expression is unilateral, confined to a particular space, time and individuality. The goal of the Cosmic mind, however, is uni-purposive and Its expression multilateral, manifested in all time, space and individuality. This is the major difference between the microcosm and Macrocosm. A unit mind can only think of one object at a particular time, or remain attached to one entity at a particular time, but cannot exist in more than one place or at more than one time. But the Cosmic Mind expresses Himself in more than one action, at more than one place, and in more than one entity. A microcosm expresses itself unilaterally, but nurtures desires which are multilateral. It may want to be a king, and a billionaire, and a learned person, and so much more. But when it actually performs actions, it can only act in one direction, not many. But the Macrocosmic endeavours are multilateral. His only desire is to get all His reactive momenta exhausted through the suffering of the microcosms; to move towards fullness through the various times, spaces and individualities.

In the case of microcosms, the creation of space and individuality occurs at a particular time. And that particular time becomes the past at a different time. But the Macrocosm transcends time, for the three realms of time – past, present and future – lie embedded in His mind. It may be that a thousand years ago, a certain unit mind was sheltered in a particular physical structure at a certain place, and today has found shelter in a different structure at an entirely different place, and a thousand years from now may find shelter in another structure at another place. These three states of existence – that which was, that which is and that which will remain – lie in their totality in the Macrocosm, the Witness of all, as the continuation of the same flow. For the Macrocosm there is no external space, hence, there are no spatial differences: Mithila, The Punjab, Russia, and America all are equal to Him. Each and every entity is an object of His mental imagination, thus for Him there are no external individual differences. The rich and the poor, the literate and the illiterate, are all His psychic projections, sheltered in His vast Macrocosmic Mind. Therefore under no circumstance can there be any allegation of partiality against Him.

According to some people space is infinite, but in reality that is not the case. Space is a limited expression bound by the static principle of Prakrti. That which is bound by the static principle cannot be called infinite. We may say that space is vast, but not infinite. For the Macrocosm there is no difference between a partial expression of space, and the totality of space; between individuality and collectivity. Microcosms concern themselves with time, space and person; but the Macrocosm will think of them as his own psychic projection. What will happen if the Macrocosm does not think of anything as his psychic projection? The result will be that whatever the Macrocosm views from the microcosmic viewpoint will appear to be real. That particular object will be a mere fraction of His vast psychic flow.

Though the Macrocosmic purpose is singular, Its actional expressions are multilateral. In this actional flow there is limitless dynamism. That is why the Macrocosm has equal concern for all objects at all times. All created entities are equally assimilated in Him. The unit mind, however, tries to assimilate an object with which it is associated at a particular time, and in a particular place and person, treating it as its own to the exclusion of all other entities. This is why people say, “ my house, _my_ country, _my_ language”. Behind such expressions the psycho-philosophy of microcosmic exclusiveness is quite apparent. it is the same spirit of exclusiveness which causes unnecessary conflicts over state, country, language, community, creed, and so on. These narrow sentiments occur in the absence of an integral, universal viewpoint. So although the goal of the unit mind is multilateral, its movement at a particular time is unilateral, and thus it cannot be concerned with more than one object at a time. However, in the process of constant Cosmic ideation the multilateral goal of the unit mind becomes unilateral, and its unilateral actional expression becomes multilateral. It becomes an active participant in a multi-dimensional actional flow with a uni-purposive goal.

Regarding the Macrocosm the Vedas have proclaimed,

Sahasrashiirśá Puruśah sahasrákśah sahasrapát;
Sa bhúmiḿ vishvato vrtvá’tyatiśt́haddasháuṋgulam.⁽¹⁾

This Cosmic entity has innumerable heads. The microcosm is one-headed but the Macrocosm is many-headed. That is, His actional expression is multi-dimensional, for His movement is towards all objects at a time. The Macrocosm also has innumerable eyes. The microcosm can only see a particular object at a particular time in a particular place, but the Macrocosm can watch His own self as well as every single movement of every microcosm. He is the Witness of all. The witness-ship of your existence, of all your actions, lies in Him. And when He witnesses you, He is witnessing an internal object. The microcosm cannot focus its vision on more than one object at a time; nor can it witness anything except its own self. All other entities are external to the microcosm. To enter another mind, or to enter within any other object, is beyond its capacity. The Macrocosm, however, is the Witness of Its own self and all other objects. Hence you cannot think anything secretly. Any secret thought that arises in your mind immediately arises in His mind too, because your mind is located in a tiny corner of His vast mind. Nor can you do anything secretly because every action of yours is nothing but a minor change of place of physical objects within His mind. The microcosm can only witness one object at a time, but the Macrocosm can witness innumerable objects at a time, hence we say that he is multi-eyed.

A microcosm can move in only one direction at a time: it cannot move towards the north and the south simultaneously. Thus we can say that the microcosm has only one pair of legs, whereas the Macrocosm has innumerable pairs of legs. He can move in all directions which you know – north, south, east, west – and even in those directions you do not know, simultaneously. He even moves where the citta has not yet been metamorphosed into the quinquelemental factors. So though His goal is uni-purposive, His movement is multilateral. Hence we can say that He has innumerable pairs of legs.

Now the question may arise: Is the totality of all the expressed microcosms of this manifested universe, the Macrocosm? No, this expressed universe is the manifested form of His mind-stuff. The Macrocosmic citta is sometimes expressed in the form of crude matter, and sometimes as unit minds created as a result of the process of clash and cohesion within the material structure. The Macrocosm is certainly the collection of all expressed matter and all unit minds, but that is not His totality. In him there also exists His unmanifested, infinite citta (mind stuff), His infinite doer-I (ahamtattva), and His infinite existential I-feeling (mahattattva).

Crude matter is the condensed form of Macrocosmic mind-stuff. When this Macrocosmic mind-stuff loses a certain degree of its condensed state, it assumes the form of microcosm. Thus houses, kitchen utensils, hills, valleys and oceans, are nothing but dormant states of mind. The moment they awaken from their slumber of inertness, the moment the consciousness latent within them gets expressed, they will be changed into unit minds. Can you imagine what a unique and wonderful thing this is?

The state subtler than the ethereal factor is the subtle state of Macrocosm mind-stuff. The unexpressed citta of the Macrocosm, according to its inherent reactive momenta, gets transformed into the inanimate material world as well as innumerable microcosms. Within the unit mind as well as in the entire mass of inanimate matter there are constant physical and psychic clashes. The fundamental cause behind psychic clash lies in the Macrocosm. Hence the Macrocosm in His subtle way, is inseparably associated with His expressed physical manifestations, and remains as the untainted Witnessing Consciousness, as the Supreme Knower and Subjectivity of all subjectivities.

The word dasháungulam used in the above shloka has got a special spiritual significance. According to the science of yoga, ájiṋá cakra (the pituitary plexus) is the controlling point of the mind. The abode of Attributional Brahma ends just a little above the pituitary plexus. The sahasrára cakra (pineal plexus) is located ten fingers above the pituitary plexus. This pineal plexus is the abode of Parama Shiva, the Supreme Consciousness. In the shloka the rśi explains that the Macrocosm is inseparably associated with all the entities created by Saguna Brahma, remaining as the Witnessing Faculty at a point ten fingers above the pituitary plexus.

Is the intervening space between the microcosm and Consciousness completely void? No, the space between the mind and Consciousness is full of Macrocosmic mind-stuff.

Puruśa evedaḿ sarvaḿ yadbhútaḿ yacca bhavyam;
Utámrtatvasyesháno yadannenátirohati.⁽²⁾

As the Knowing Entity He is omniscient. The manifested “all” is nothing but His thought projection. What is the meaning of the word sarva (all)? The totality of whatever has been manifested and whatever has the capacity to be manifested, is called sarva. In the shloka it is mentioned that Puruśa, the underlying Consciousness, is both the cause and the effect of everything. The manifested world is eternally flowing within His mind and hence for Him the past, present and future are equally present. That which is still unmanifested is nothing but the reactive momenta of the Macrocosm, which contains the potential reactions of His original actions. The Macrocosm is fully aware of His original actions as well as His manifested state and manifestative potentialities.

As the diverse forms of all the fundamental factors exist within the three realms of time, the Macrocosm knows them all. And that which still exists as the subtle Macrocosmic mind-stuff, that which as not yet taken the form of cruder mind-stuff, He Knows, for He is fully aware of the budding state of the dormant saḿskáras. Microcosms having developed brains are partially aware of the particular space, time and individuality in which they find themselves. With the help of the nerve-cells and nerve-fibres of microcosms the reactive momenta are maintained and expressed.⁽³⁾

Herein lies the limitations, the imperfections of microcosms. After reading ten to twenty books people boast about their vast knowledge. They become so intoxicated with vanity and pride that they even scorn the world. But they forget that if the brain becomes even slightly defective, all their acquired knowledge can be thrown into oblivion. Motivated by the fear of failing their examinations, students labour hard to memorize their lessons. However, as soon as the examinations are over, their examination phobia disappears, and they forget all their acquired knowledge. The knowledge acquired through perception is only a temporary asset.

The controlling capacity of microcosms is very limited. The microcosms can only temporarily control objects whose physical waves are shorter than their own psychic waves. When the physical waves of objects are longer, they can at most be brought within sense-perception, but controlled. But when the wavelengths of physical objects are far longer than those of unit minds, they cannot even be brought within the scope of sense-perception. In this case those objects themselves exercise control over the physical existence as well as the kámamaya and annamaya kośas of individuals. The psychic wavelength of an average person is greater than that of wine, and hence his or her mind is not easily influenced by wine. But due to excessive drinking the psychic wavelength of an alcoholic becomes shorter than the wavelength of wine, and he or she becomes its slave.

The microscopic fraction of a wave radiated from an object and received by the sensory organs is called an inference (tanmatra). The capacity of receiving or perceiving tanmátras is determined by the capacity of the indriyas as well as the psychic wavelength. Every atom and molecule in the process of conflict in the flows of Saiṋcara and Pratisaiṋcara creates inferences. Of course, from the absolute point of view, every atom and molecule is Cosmic mind-stuff; but from the microcosmic point of view, the special type of inference radiated as a result of physical clash is called a tanmátra. Usually we do not call the waves caused by psychic clash tanmátras, because under normal circumstances such mental waves do not come within the perception of the sensory organs.

When the psychic wave becomes lengthened as a result of spiritual ideation or the intellectual development caused by scientific pursuit, the human mind becomes more capable of controlling a greater amount of physical waves. As certain waves cannot be transmitted by the indriyas, human beings have manufactured scientific instruments for the purpose. These instruments help their psychic waves to utilize those physical waves which they previously considered to be uncontrollable according to their own sweet will. Moreover, through internal development, the psychic waves of human beings become capable of controlling the internal mean propensities. But whether it is a propensity or any other object, the degree of psychic control depends on the lengthening of the psychic waves.

Microcosms, confined as they are within the relative factors, have very little controlling authority. The Macrocosm, however, is the controller of heaven and hell. It is worthwhile to mention here that the tendency of the human mind to degenerate towards matter in the path of negative pratisaiṋcara is called hell (naraka), and the movement of the unit mind towards the Supreme Non-attributional Stance in the flow of positive Pratisaiṋcara is called heaven. A unit mind which accepts gold or silver as the goal of life gradually becomes transformed into gold or silver. The psychic waves, as a result of constant ideation are first transformed into the waves of gold or silver and finally into crude gold or silver itself as a result of jad́asamádhi. Later on it is reborn as a gold or silver, and spends its days confined within the safe of a money-minded merchant. This undesirable situation is called narakavása or life in hell.

This type of degradation is not possible for creatures other than human beings, because they cannot perform original actions independently. With the development of intellect, and with the expansion of freedom in the field of action, human beings can either elevate themselves or degrade themselves. Prior to the attainment of this freedom they moved along the path of development in the flow of Pratisaiṋcara. On acquiring this freedom, however, they have to make a tremendous effort to progress, or else they will certainly regress. Those people who move towards heaven or hell are not the controller of either. But the Macrocosm is the controller of both because the movement from hell to heaven is nothing but the direct result of the application of His divine energy.

Microcosms incessantly run after objects, one after the other, for their self-preservation. But as there is nothing outside the Macrocosm He does not run after any object.

Sarvendriya guńábhasaḿ sarvendriya vivarjitam.

Microcosms can use their indriyas to receive tanmatras radiated from the fundamental factors or to activate the fundamental factors. For the microcosms these fundamental factors are external entities, but for the Macrocosm nothing is external. Moreover, as the Cosmic Mind is multilateral and Its knowledge infinite, It does not require indriyas or a brain. Even when the Macrocosm is an apparent state of inaction, He performs His role of Knower, Knowable and Knowledge with the help of Cosmic momentum. So it must be admitted that the indriyas’ capacity to receive objects actually lies in the Macrocosm. It is only when power is infused in microcosms that they develop the capacity of knowledge and action. Dead bodies have indriyas, but they do not possess the capacity of receiving objects because on death the power is withdrawn by Macrocosm.

As the Macrocosm does not have any external object, He does not require the help of any indriya for the externalization of any action or the internalization of an idea. Thus He called Sarvendriyavivarjita (devoid of any indriya). The unit mind, in the process of constant Cosmic ideation, moves steadily towards the Macrocosm and finally becomes one with Him.

One of the reasons for the multilateral goal of the microcosm lies in the nature of its ectoplasmic formations. According to the degree of density of the ectoplasm there is tremendous internal friction. Whenever the microcosm comes in contact with matter, it is drawn away from its original stance by the material waves. This scattering of the mind-stuff towards different objects is what we call the innumerable human cravings and longings. But in the limited practical realm, as its unit I-feeling has to work through the body, the unit mind finds it difficult to associate itself with more than one object at a time.

When the extroversial tendency of human beings rushes towards objects in a particular environment, the mind begins to dance according to vibrations of the material waves of those objects. People who are not accustomed to using luxury goods in life hardly feel their necessity, but those who have already used such things have a natural weakness for them. In Bengali there is a proverb, Yár chele yata páy tár chele tata cáy. “The more a child gets the more it wants.” In the practical field we notice that unless the material waves are controlled by the psychic waves no action can take place. In the absence of proper harmony between hands and mind a person cannot do anything. Thus for action to occur microcosms must control the physical waves of objects with the help of their entire psychic wave. Not only in the case of physical actions, but also while thinking it becomes impossible for microcosms to be focused on more than one object or action at a time.

The excessive desire for material enjoyment, or the excessive pursuit of crude matter, reduces the inter-ectoplasmic space and as a result causes microcosms to become totally obsessed with their psychic objects. This is the reason why so-called learned people are averse to spiritual practice – their lives have become too egotistical.

Spiritual practice (sádhaná) means to powder down the ectoplasmic structure with the help of opposing forces. That is, sádhaná is a process of struggle against the inter-ectoplasmic affinity.

The individual parts of ectoplasmic cells are called cittáńu. When these cittáńu merge their individual identities into the cognitive faculty, or when they become separated from one another, it should be understood that one is progressing along the path of expansion. As the ectoplasms begin to drift away from one another their collective vibration feels more and more affinity towards the collective Cosmic waves and finally they merge themselves in those Macrocosmic waves. This process of merging one’s individual flow in the Cosmic flow is called self-surrender. Those who have difficulty surrendering themselves suffer from structural crudity, a lack of Cosmic affinity, and an excess of vanity or ego.

This universe is embedded in the Macrocosmic flow. There is no instrument within microcosms to fathom the depth of the Macrocosmic flow. Each and every atom and molecule of the universe, all minds and all matter, are drifting in the vast Macrocosmic flow. The person whose mind is free from the burden of crudity can easily float on the vast cosmic ocean, but who is loaded down with a heavy burden will sink. Lord Buddha said in the Dharmapáda,

Sinca bhikkhu imaḿ návaḿ sittáte lahu messati.

“O monk, if you want to reach the other bank of the river you must reduce the load in the boat of your mind – throw it over board.”

Whether in the homogeneous flow or in the heterogeneous flow, each and every atom and molecule of the universe is floating consciously or unconsciously in the Macrocosmic flow. This is the science of psycho-spiritual parallelism. This microcosmic dance around the Macrocosmic Nucleus or Puruśottama is known as rásaliilá.

Nrtyer vashe caiṋcala ha’la vidrohii paramáńu;
Padayuga ghire’ jyoti mainjiire bájila Candrabhánu.

[The rebellious atoms become restless with the dance. The dancing steps emit the divine effulgence of a thousand suns and moons.]

Footnotes

(1) Rgveda Puruśasúktam. –Trans.

(2) Rgveda Puruśasúktam. –Trans.

(3) Although the knowledge of microcosms is carried through the cruder nerve-cells, they are unable to carry the totality of the knowledge of the causal mind. But the moment the disembodied causal mind acquires a physical base knowledge is transmitted through the cruder portions of the nerve cells of microcosms.

Chapter 7	Subháśita Saḿgraha Part 7 [unpublished in English]

The word microcosm (ańu) is used in the sense of a unit living being and the word Macrocosm (bhúmá) is used in the sense of the Supreme Entity. But Macrocosm should be used for the Entity who is either the seed form or the post-seed form, not the pre-seed form. Macrocosm is the composite of Cosmic Citta and Cosmic Operative Principle. Some may say that it is superfluous to differentiate between these two entities, but I disagree. I have made a difference between Cosmic Citta and Cosmic Operative Principle, because the former, after its creation, is metamorphosed into the five fundamental factors under the influence of the Cosmic Static Principle and not the Cosmic Operative Principle.

If the influence of the Static Principle on the Cosmic Citta is extreme, jad́asphot́a (bursting of a structure) may occur. Due to the negative movement of the Static Principle, the extroversive flow of Cosmic imagination can be suspended and the five fundamental factors can be withdrawn into Cosmic Citta.

When the sentient and mutative principles of Prakrti predominate unit mind emerges. Following this emergence the flow of creation returns to the fundamental Witnessing Entity along the path of Pratisaiṋcara.

Prakrti is the composite of three principles: sentient, mutative, and static. All three are active both within and without the periphery of time. They are active in both Attributional Brahma (Saguńa Brahma), and Non-attributional Brahma (Nirguńa Brahma). But in Nirguńa Brahma the three principles maintain mutual harmony, keeping the Supreme triangle of forces in a balanced state. As there is no resultant force the Cognitive Principle remains unaffected within the triangle of forces.

When the mutual interaction of the three fundamental principles causes a kind of awareness to arise, Puruśa is called Saguńa. Later, as Puruśa comes under the greater influence of Prakrti in successive stages, He is called Mahattattva (“I am” feeling), Ahamtattva (“I do” feeling), Citta (done “I” feeling), and the quinquelemental factors. For the sake of easier understanding we say these stages are the modifications of Puruśa. But does Puruśa actually become modified? No, Puruśa remains His usual Self at all times. The apparent modifications which occur are caused by the various inferences (tanmátras) which emanate from His vast body and flow externally as a result of Prakrti’s static influence. The variations in these inferences permit us to form a general idea about the existence of different objects.

The resultant force of the triple principles causes a sprout to emerge in the vast body of Puruśa. Hence Attributional Consciousness is called Sakala Brahma (kala means sprout). Non-attributional Consciousness is called Niśkala Brahma.

The three infinite principles of Nirguńa Brahma flow in innumerable directions. When parallelism in their movement is lost they form a triangle of forces. This Supreme balanced triangle moves endlessly. As long as the Supreme triangle is balanced, Non-attributional Consciousness maintains Its original identity. But is it possible for the non-attributional triangle to maintain its equilibrium forever? Does any principle ever maintain equilibrium and equipoise from beginning to end? No, it does not. When three principles flow in a triangle of forces in a process of mutual interaction, one force eventually encroaches upon another. As a result, differences occur in the internal strength and wave-lengths of the three forces. Moreover, when two forces remain active within the same boundary, it is natural for them to interchange their inherent characteristics. Thus, the sentient will be converted into the mutative, the mutative into the static, and the static into the sentient. This process of mutual conversion is called homomorphic evolution (svarupa parináma). Some people use the term svarúpa parińáma in a different sense, but I am not in favour of that.

The innumerable triangles of forces are flowing; the triple principles within the triangles are forever exerting their influence. When a triangle maintains balance, the collective name of its three forces is causal matrix (Múlá Prakrti). I said earlier that the three forces are interchangeable. Each has its own vibration. It is this vibration which determines each principle’s individual characteristics.

While operating from the same point and the same side, one force is converted into another according to the fluctuation in their waves. When the three principles, due to their mutual conflict, exert a varying influence on an angular point of the triangle, a resultant force emerges. This force cannot continue to flow within the triangle, but bursts out through one of the vertices and moves outwardly. This bursting and extroversial movement of the resultant force is a sign of loss of balance. At this stage Prakrti can no longer be called Múlá Prakrti. The seed of creation is the loss of balance within the triangle of forces. The point through which the resultant force bursts out of the triangle is called the seed point or biija bindu (seed of creation). This bursting point is the noumenal cause of the phenomenal universe. This imbalance is philosophically termed guńakśobha.

The waves of the force which bursts out of the triangle begin to modify Puruśa. Although it appears as if Puruśa is distorted by the external force, He actually remains in His original stance, unperturbed. What appears to be a change in Puruśa is merely a change in the wave-length of the three principles. The resultant waves behind these apparent changes is gradually assimilated back into the fundamental Cognitive Faculty. Manifested Prakrti gradually merges in the supreme tranquillity of the Cognitive Faculty. By nature Prakrti constantly recedes. When Puruśa changes, the movement of the three principles becomes progressively slower.

In the process of crudification twenty-four factors or tattvas (Cognitive Faculty, Mahat, Aham, Citta: five fundamental factors, five tanmatras, and ten organs) are created in the body of Puruśa. Although there is a marked difference in the wavelengths of these tattvas, they are mutually related. There is a harmonious transformation from one to the other.

If we call the process of mutual conversion of the three forces within the triangle, svarupa parinama, then we can call the successive waves of kalá, which are apparently responsible for modifying the Macrocosmic body, sadrsha parińáma (sadrsha means “like”). In sadrsha parińáma or heteromorphic evolution the forces move towards successive stages of crudification.

The vertex of the triangle of forces through which the resultant force bursts out is the starting-point of creation. In this vertex lies the vast potentialities of creation. It is the seed of creation, the point of innate desire in which all manifestations lie embedded. As the desire for expression lies in the seed as potential energy, it is dominated by the static principle.

When the static force bursts out in a straight line we can call it the second stage in the flow of creation, and the first stage of crude expression outside the triangle of forces. This stage has tremendous manifestative potentiality and is hence dominated by the sentient principle. As this movement is a linear one, it is called náda. This stage has a tendency of more and more expression. It wants to create sound in the deep silence.

The linear movement of náda gradually becomes curved due to internal clash amongst the three principles. This curved náda is known as kalá (vibrations with curvatures). Kalá is the fundamental cause of this expressional universe. Having taken the form of kalá, shakti becomes conspicuous. There is a tremendous expression of shakti and hence this stage is dominated by the mutative principle.

When the flow of creation reaches the stage of kalá, Causal Brahma (Kárańa Brahma), becomes Effect Brahma (Kárya Brahma). Kárya Brahma is characterized by curvatures or kalá. Saguńa Brahma is the composite of Kárańa Brahma and Kárya Brahma.

When the seed point in the flow of creation is metamorphosed into náda, but has not finally acquired the full qualities of náda it is called visarga or vimarśa. In this stage the potentiality of sound is still in the primordial seed form and not in bháva (idea). When the subtle potentiality of the seed is transformed into cruder potentiality, it is called náda. And when náda becomes curved under the influence of the mutative principle it is called kalá. Between náda and kalá there is an intermediate stage which is a state of transformation from Causal Brahma to Effect Brahma. This intermediate stage is called anusvára. The one manifestative seed is devoid of anusvára; the manifestative seed contains anusvára – it is still of form and colour.

The seed point represents will force, náda represents cognitive force, and kalá represents actional force.

The flow of creation is guided by the Cosmic Will and hence the first half of the Cosmic Cycle (Saiṋcara) is dominated by the static principle. Behind this actional expression there is the mutative kalá. Hence all the mundane forces advance in the form of kalá. It is due to the degree of vibration in the wavelength of kalá that various objects are defined and their relative existence determined.

After the stage of anusvára, kalás begin to flow one after the other. The wave-length of each successive kalá decreases as a result of internal clash. But this gradual change can only be perceived after a long phase of evolution. The offspring of monkeys look just like monkeys, and the offspring of human beings look just like human beings. There is no visible difference between two generations. But there is a marked difference between the wave-length of the kalá of a member of the ape group of millions of years ago and the wave-length of the kalá of a human being of today due to the vast span of time which separates them. The process of one kalá following the previous one in close succession is called sadrsha parińáma (similar resultant).

As the microcosm is made in the image of Macrocosm it contains biija, bindu, kalá, náda, etc. Tantra sádhaná centres around biija, bindu, kalá, náda, etc. within the microcosmic body. Svarúpa and sadrsha parińáma also exist within the microcosmic body.

As a result of the emanation of waves a particular creative flow takes place within the Macrocosmic body. Similarly, following the principle of sadrsha parińáma, a series of waves emanate from the microcosmic body leading to the creation of unit mind and the opportunity for the requital of its reactive momenta (saḿskáras). As a result of svarúpa parińáma and sadrsha parińáma unit minds are formed, and saḿskáras are created. Due to the impact of sadrsha parińáma these saḿskáras, whether semi-expressed or unexpressd, find scope for full expression. In fact in microcosmic life the role of sadrsha parińáma is very significiant. Saḿskáras, whether good or bad, do not find a congenial environment for their requital until they come in contact with the proper Macrocosmic sadrsha parińáma. On coming in contact with Macrocosmic sadrsha parińáma, they quickly ripen.

An unmanifested reaction in seed or potential form is called a saḿskára. The nature of saḿskáras is determined by the nature of one’s actions. These saḿskáras have to be requited. There is no alternative. Thus intelligent people will carefully ponder over the painful consequences of performing a bad action or thinking a mean thought. Such contemplation will certainly cause them to desist from sinful deeds. Once undesirable deeds are performed one will have to undergo their consequences.

Should intelligent people also desist from performing virtuous deeds? After all, virtuous actions also beget reactions, albeit good ones. While performing virtuous deeds people must consider themselves as instruments of the Lord. By ideating that the Cosmic Being is the actual doer, and by surrendering the fruits of all actions to Him, one will not have to undergo any reaction. The authorship of the actions will devolve on the Lord. On the one hand such virtuous deeds will greatly benefit the world, and on the other hand they will increase the number of good saḿskáras of Saguńa Brahma. As He already has so many, it will hardly make any difference to Him at all! The burden of His saḿskáras will not increase in any way. The stable energy in which saḿskáras lie embedded is called paráshakti (stable force of divinity) in intuitional science. As long as microcosms exist, action is a must. Thus all human beings should be persuaded to engage themselves in righteous deeds. If persuasion fails, they should be compelled to tread the virtuous path under pressure of circumstances.

What is meant by the frequently used term karma (action)? Karma is a vibrational expression. Where there is no vibration there is no action. Karma is an extoversial expression of the mind. In other words, the relative change of place of an object is termed action. Where there is vibration there is sound. A sound created by a vibration within the mundane world can easily be detected by the ears or a scientific instrument. But the sound produced prior to the creation of the fundamental factors is beyond human perception. Human beings can only hear the phenomenal sounds; not the noumenal sound. Simply because one cannot hear the sound it does not mean that it does not exist. The noumenal sound lies latent in the primordial force. Its multidimensional emanations take place through various waves of various colours from that primordial force. The collection of those colourful and sonic expressions is oṋḿkara. Oṋḿkara is Brahma biija (brahma in seed form). This seed gets expressed through the unfoldment of pará, paeshyanti, madhyamá, dyotaniáná, vaekharii and shrutigocara. Sound is nothing but an expression of energy, crude or subtle, latent in different mental stages. Hence sound can logically be called a psychic vibration.

Has sound any value if it does not carry an underlying idea or bháva? What is bháva? Bháva is the assimilated form of spirituality. Hence, if we call a sound a psychic wave, its bháva is psycho-spiritual parallelism. A sound may convey an idea of something physical. In that case the sound thus uttered has no value in the absence of psycho-physical parallelism. Sound only carries value in the relative world when it is associated with a physical object. For someone who has never seen water the sound “water” carries no meaning. But a person who knows what water is will be able to form an image of water as soon as the word “water” is heard. Thus we can describe “meaning” as psycho-physical parallelism. This sort of parallelism is derived from the vibrations emanating from sadrsha parińáma.

Every entity of the quinquelemental world has its own wave-length. The Macrocosm also has a wave-length representing the totality of His expressions. As a result of the ceaseless endeavour to establish parallelism between the microcosmic and Macrocosmic waves, microcosmic bodies and minds emerge and develop. There is a causal relationship between material waves and entitative waves – they are not separate from one another. Hence if psychic waves are engaged in the pursuit of matter, it is not altogether impossible for those psychic waves to be transformed into crude matter because of the decrease in their wavelength. It is equally possible for the psychic waves to be transformed into Consciousness provided they are kept engaged in the pursuit of Consciousness. Psychic waves originate from physical waves under normal circumstances, and thus their wave-length is subtler. Even so, whenever psychic waves become parallel with the physical waves of a physical entity, they accept that physical entity as their own object. In the pursuit of subtle Consciousness, however, the psychic waves become straight leading to the mind being converted into Consciousness. The persistent endeavour to straighten the psychic waves is called dharma sádhaná. One who does not pursue the path of dharma sádhaná is bound to become degenerated.

If we call the force which causes the Macrocosm to be metamorphosed into primordial matter the “positive force”, then we will call the force which causes the unit mind to be metamorphosed into Consciousness the “negative force”. The fundamental negativity of the microcosm is called kúlakúńd́alinii. The upward movement of this kúlakúńd́alinii means the transformation of mind into Cognitive Faculty. The kúlakúńdalinii centred around the dormant Shiva lying within the triangle of káma piitha carries the vast load of staticity. This dormant Shiva is called shambhú liuṋga. The vertical point from which the positive flow begins from the Supreme Triangle, which marks the silver line between Saguńa Brahma and Nirguńa Brahma is called Shambhúliuṋga.

The nucleus of the Supreme Triangle, which is also the nucleus of all triangles of this universe, is Puruśottama – the one without a second (Ekamevádvitiiyam). He is the Parama Shiva of the Mahákaolas, the great tántrikas.

The presence of the kúlakuńd́alinii between the two lowest vertebra is the cause of the non-integral outlook of microcosms. The moment the kúlakú ńd́alinii starts rising upwards, the form and colour of this expressed universe, and the psychic thoughts of living beings, begin to change. When the kúlakúńd́alinii becomes one with Parama Shiva all differentiation comes to an end, and the physical, psychic and causal factors within the microcosmic body are surrendered as offerings to Parama Shiva. Vayamádyasya dátárah pitah tvaḿ mátarishvanah (You are our Supreme Father; we are your food). When kúlakúndalinii is separated from Parama Shiva it is the stage of diversity; when they are unified it is the stage of undifferentiation. The state of separation is the microcosmic state (jiivabháva); the state of unification is the Macrocosmic stage (Shiva bháva). The state of separation is the creation of the páshas (fetters) and ripus (enemies), and the state of unification is the metempirical state, that is the state beyond unit mind.

Pásha baddho bhavejjivah páshamukto bhavecchivah

[When one is in bondage, one is a microcosm, but when one transcends the pashas and ripus one becomes Shiva.]

Shiva is the Supreme desideratum of microcosms. Whether you understand philosophy or not, accept Him as your ultimate goal and move towards Him. This will certainly bring the highest fulfilment in your life.

Chapter 8	Subháśita Saḿgraha Part 7 [unpublished in English]

The subject of today’s discourse is “Energy and Its Proper Application.” In the absence of duality energy (shakti) finds no scope for its application. The existence of energy is dependent on duality.

The term shakti has various meanings and as such has no proper English equivalent. “Energy” is the term generally used in English, but it does not convey the full import of shakti. The sentient, mutative and static principles of Prakrti are called shakti (Prakrti is called Prákrta Shakti or Supreme Operative Principle.). The way in which Prakrti functions is called shakti. The flow of the tanmatras or inferences is called shakti. The luminous factor is called shakti in a limited sense. And the energy which a living body acquires from its surroundings is called shakti. This is the broad range of meanings that the term shakti encompasses. Puruśa is also a kind of shakti – Citi Shakti or Cognitive Faculty.

Let us see how material energy originates. What is the relationship between energy in the mundane sense and the energy of the three principles? Although the sentient principle influences Puruśa (Cognitive Faculty) to some extent, it cannot bring Puruśa within the limitations of bondage. The influence of the mutative principle arouses the feeling of authorship in the Cognitive Faculty, but it cannot bring Puruśa within the scope of objectivization and demarcation. Objectivization and demarcation can only occur under the influence of the static principle. The Cognitive Faculty comes within the scope of bondage (theoretically) due to sentient influence; comes within the bondage of authorship due to mutative influence; and assumes the shape of certain demarcated forms due to static influence.

When form remains in the abstract realm it is called energy; when it comes into the material realm it is called matter. Energy is not one of the fundamental factors, but a stage prior to the metamorphosis of the Cosmic Citta into the five fundamental factors.

Expression is the innate characteristic of shakti. The sentient, mutative and static principles are born at a particular time but lie latent within shakti. They are the creators of the mind. It would be futile for the unit mind to attempt to trace the origin of these three principles because in the process it would land itself in the fallacy of infinite regress. When microcosms become active the unborn Prakrti is not manifested in them spontaneously. Microcosms have to draw the impetus to arouse Prakrti’s principles from the Macrocosm. Matter receives its impetus from both microcosm and Macrocosm.

Expression of energy is systaltic. And in this systaltic expression the three principles have their respective roles to play. The initial expression of a wave is sentient. When it reaches maturity it becomes mutative. The period of maturity is followed by a period of contraction. When the most contracted stage is reached the mutative principle is finally superseded by the static principle. This stage of maximum contraction contains the seed for the subsequent stages of expression. It marks the completion of one phase in the cycle of actional flow. At this point the microcosm gathers momentum for the next stage: the gradual unfoldment of microcosmic mind.

Human beings acquire the necessary strength and stamina for their personal endeavour from the Macrocosm. The more strength they require prior to the actual execution of work, the more powerful they become. This strength may be preserved in the body, the mind or in the nerve-cells and nerve-fibres which maintain a coordination between body and mind. The more strength one acquires in a particular sphere, the more permanent one’s base in that sphere becomes.

The unit mind draws inspiration from the Macrocosm when the psychic wave is in a state of maximum pause. The Cosmic Mind also acquires impetus to manifest Its dormant saḿskáras when Its mind is in a state of pause. The seeds of expression which manifest themselves after the state of pause in the psychic wave are called reactive momenta (saḿskáras). The higher the frequency of the wave, the more numerous the points of pause, the greater the number of saḿskáras, and the cruder the expression. The entity in which there is maximum crudification is called jaŕa or matter. At these pause points in the psychic waves of the unit mind the feeling of ego (asmitá) arises. To overcome ego one must throw oneself in the whirlpool of activity in order to increase one’s psychic wave-length. Action is a must.

Action can be divided into four stages: initial activity, maturity, lessening of momentum, and lapsing into the state of inaction. The process of respiration can serve as an example. The first stage of respiration is inhalation (manifestive stage of action), the second stage is retention (maturity of manifestation), the third stage is exhalation (contractive stage of action), and the fourth stage is complete exhalation (nadir point of contraction). In the fourth stage if there is any residual momentum left in the psychic wave, then the unit body may continue to derive inspiration from the state of pause of the Macrocosm, thereby giving a continued expression of life. But if the psychic wave loses its residual momentum, or if the psychic wave loses parallelism with the physical wave, the unit being loses the capacity for further inhalation. This is called death. If the contractive wave imbibes momentum for subsequent expansion, unit life and unit mind cannot be separated from the unit body. The air which one inhales will certainly be exhaled. One cannot die before exhalation. When there is the potentiality of further development in the mental sphere, but the physical body does not have the required capacity to express it, the unit mind receives momentum from the state of pause of the Cosmic Mind for acquiring a new physical body. If there is no parallelism between the microcosmic waves and the cruder portion of the Macrocosmic mind, one cannot acquire a new body from Macrocosmic stuff.

Material bodies disintegrate due to the inadequacy of the energy already acquired, and due to vibrational conflict. When this occurs the reactive potentials lose their physical base and drift in the Macrocosmic flow. Later they are reborn as separate psychic waves as a result of clash amongst the different waves within the Macrocosmic body. The reappearance of these psychic waves is called rebirth.

In subtle analysis, every state of pause of the systaltic movement is a kind of death. It may not necessarily be the death of the physical body, but the death of waves of vital energy. Hence microcosms die millions of times every day.

From where do microcosms acquire vital energy? From the state of pause of the Cosmic Mind. But why do they inhale? They inhale to maintain the existence of their unit bodies and minds. The more they inhale, the more the unit-I acquires the scope to expand itself due to the influence of the mutative principle. The fullest inspiration means the maximum expansion of ahaḿtattva. When the mind attains its fullest expansion it becomes free from its numerous objects. It becomes tranquil and acquires the scope to be pinpointed on one object for a long period. At the time of exhalation the air returns to the state of pause of the Cosmic Mind. In this phase ahaḿtattva also contracts gradually. The stage of fullest exhalation is the stage of maximum tranquillity of mind. The relationship between práńa (vital energy) and ahaḿtattva is called práńa tarauṋga.

As long as the I-feeling exists there is the possibility of rebirth. But when the waves of vitality and the psychic waves become parallel with the state of Cosmic pause no more rebirth is required to perpetuate the I-feeling. This is called mahámrtyu, the great death.

After worldly death the disembodied soul will have to breathe in from the state of pause of the Cosmic-I to perpetuate its I-feeling, or course through the medium of a different body. That is why the unit mind should exhale with Cosmic ideation, for this leads to parallelism between the Macrocosmic waves and the microcosmic waves. At this stage there remains only one unbroken Cosmic flow which means liberation for the microcosm. As there is only Svarasa within the Macrocosm, and no other individual flow, It does not need to effect any internal change within Itself. But microcosms have to bring about change within themselves in order to merge in the Macrocosmic flow. The flows of energy within the microcosm originating from the static and mutative principles are gradually transformed into the Cosmic flow with the help of the sentient principle. This is the internal application of shakti.

The waves of the Cognitive Faculty are beyond microcosmic perception and therefore beyond the scope of the three principles. The Cognitive Faculty moves along in Its own flow, and not in the flow of the three principles of Prakrti. The resultant flow created due to clash between the waves of the Cognitive Faculty, and those of the three principles of Prakrti, is called the spiritual flow. And the special resultant created in microcosms by this spiritual flow is called spiritual inspiration.

Inspiration and the thought of universal welfare are inseparable. The spiritually inspired mind should apply its power on the material world so that matter can be used benevolently for human progress. Trees, stones and earth are not easily moved by spiritual inspiration; nor are people of static nature. The difference between human beings and inanimate objects is that the former possess minds. If crude people fail to imbibe spiritual vibrations, highly evolved sádhakas, using the powerful thought of human welfare, should create spiritual vibrations in their minds. This endeavour is called proper application of spiritual energy. Dull or crude people who are not easily moved by the application of spiritual energy will have to be transformed with the proper application of psychic power; that is, they will have to be convinced through logic and reasoning, and rectified by creating psychic clash within their minds. If that fails, it should be understood that the static pressure of the Cosmic Mind has a firm hold on their minds. Unless powerful vibrations are created in their bodies and minds, no effective change will ever take place. In that case one will have to temporarily create a powerful physical impact instead of a psychic or spiritual one. Spiritual vibrations do not work at all times; sometimes the help of physical energy is required.

The Cognitive Faculty exerts its influence on body and mind. Human beings can benefit from that influence only when the mind remains in a state of tranquillity. Thus they should only indulge in virtuous deeds. If people keep bad company, their psychic bodies will be misguided by the negative physical and psychic energies of those bad elements. Mental restlessness and the unhealthy waves of the environment will cause them to stray from the path of righteousness. Hence, each and every human being should keep good company. One should move according to the spiritual flow and not according to the psychic flow of others.

The physical body of living beings is made of the five fundamental factors, and is thus the crude resultant of the forces of Macrocosm. Hence the physical body is naturally guided by spiritual impetus. The psychic waves of human beings want to direct the physical body. Unless there is a serious disharmony between the psychic waves and spiritual waves, the physical body of living beings moves on in its natural rhythm. But once serious disharmony occurs, there arises a clash between the body and mind. Human beings wake up startled after a frightening nightmare, tormented by a cruel deed they performed in the past. While giving false evidence in court, their bodies tremble and their throats become parched. Of course, once their sins and crimes become habitual, their bodies become adjusted with the crude waves. Then there occurs no clash between the body and mind even while performing evil deeds. But when spiritual inspiration exerts its influence the body and mind become transformed. The mind begins to move towards Puruśottama and becomes centered on the pituitary plexus.

Psychic waves, whether good or bad, first create vibrations in the pituitary plexus. According to the nature of these vibrations a particular hormone is secreted by the pituitary gland. The lower glands of the body are influenced by this hormone, which ultimately brings about a great change in the physical body.

When the application of energy is internal it is called ádhyátmik saldhaná or spiritual practice. Spiritual practice is a constant process of purification of body and mind. It causes the physical and psychic waves to attain greater parallelism with the Cosmic wave. When the mind finally dissolves in the Cognitive Faculty it ceases to exist, for at that stage its mind-stuff has been completely powdered down. This process of powdering down the mind-stuff with the help of spiritual waves is called mokśa sádhaná, the endeavour to attain salvation.

What is the best way to attain salvation? When the human mind imbibes spiritual inspiration from the Macrocosm, it also imbibes the idea of Puruśa, the Cognitive Faculty, causing a corresponding vibration to occur within the mind itself. At that stage the waves of the Cognitive Faculty and the resultant waves of the three principles of Prakrti in the process of svarupa parińáma (homomorphic evolution) attain some kind of parallelism. Then the Cognitive Faculty moves completely in Its own natural flow together with the psychic flow of individuals. When the unit cognitive flow attains parallelism with the Macrocosmic flow it is called mokśa (salvation). Mokśa is attained by the mind, and not the body. But the physical body is an important factor and should by no means be neglected. It is the vehicle which carries one along the path of sádhaná. Thus one must strive continuously to rectify the defects of the physical glands to prevent them from misguiding the mind to engage itself in mean thoughts and actions.

The result of spiritual practice is the gradual surrender of body-centredness and mind-centredness to cognition. As spiritual waves are subtler than psychic waves, and thus beyond the realm of psychic functioning, we cannot give them any particular name. But we can certainly give a name to the functions of body and mind.

When psychic waves are directed towards Consciousness it is called bhakti or devotion. As long as bhakti remains within the psychic sphere, it is sentient in nature, no matter how subtle it might be. But when devotion touches the spiritual wave of pure Consciousness, which is beyond the three principles, it can no longer be called sattvaguńii (sentient) or saguńii (related to Saguńa Brahma), but can legitimately be called kevalá. In kevalá bhakti there remains no bondage of limitation. One who reaches the stage of kevalá bhakti forgets all protocol, and dances, sings, cries, and laughs in supreme joy. It is only at this height of spiritual elevation that worldly bondages, enemies, fetters and social restraints cease to exist.

When the psychic waves develop, smashing the bondages of matter as they advance, it is called karma or action. Genuine devotion originates from sentient inspiration; proper action originates from the inspiration of the mutative principle. Even while saturated with the sweet waves of spiritual inspiration one can still continue to act and struggle against the forces of matter. Before commencing this struggle, if one wants to know the proper relation between action on the one hand and the Macrocosm or microcosm on the other hand, one will have to know the true nature of matter. The endeavour to know matter is called jiṋána sádhaná. And the endeavour to establish a happy correlation between Consciousness and matter is called jiṋána yoga. In the initial stage of one’s attempt to know matter, jiṋána is static by nature. I am using the word jiṋána here in the sense of relative or mundane knowledge. In the absolute sense this sort of knowledge is not actually jiṋána. In fact, there is no difference between real knowledge or parajiṋána and devotion. Bookworms do not deserve to be called jiṋániis.

When movement is analytical or towards crude matter, the pursuit of knowledge is static by nature. Since relative knowledge is static by nature, people easily develop pride as they acquire more of it. But relative knowledge cannot be denied; it is a necessity in the mundane world. One must acquire it, yet eliminate its defects, and that can only be done by imbibing Cosmic ideation. One will have to move in the mundane world with the help of madhuvidyá (superimposition of Cosmic ideation on thoughts and deeds). For those lawyers, government officials, actors, actresses and political leaders whose profession brings them in close contact with wicked people, there remains the possibility of downfall at every step. The sinful and criminal thoughts of those they rub shoulders with can easily have a negative influence on their minds. Therefore they should take Cosmic ideation more than ordinary people, otherwise degradation is unavoidable.

How should one take Cosmic ideation? Human beings make the mistake of mostly thinking about material objects (viśaya), subtle or crude. Parama Puruśa, to Whom you are an object, is your subject. How can you take Him as your object? To accept Parama Puruśa as your object means to surrender your microcosmic identity to His Macrocosmic identity. You must take yourself back to your original stance – an act of total surrender at the altar of Parama Puruśa.