Chapter 1	Subháśita Saḿgraha Part 16 [unpublished in English]

Today’s topic of discussion is “Perfect Spirituality and Neohumanism.” The inner spirit of the path of sádhaná is expressed in a particular shloka:

Yacchedváunmanasiiprájiṋastadyacchejjiṋána átmani;
Jiṋánamátmani mahati niyacchettadyacchecchánta átmani.

[Wise persons first merge their indriyas into their citta, then their citta into aham, then aham into mahat, then mahat into jiivátmá, and finally their jiivátmá into Paramátmá, Supreme Consciousness.]

The entire phase of the divine cult is divided into different sub-phases.

The First Phase

In the first phase one withdraws the mind from external physicalities and establishes oneself in the realm of done “I”, that is, objectivated “I” feeling (extro-internal objectivated “I”, not intro-external objectivated “I”). And under such circumstances, what happens? One certainly establishes full or part control over external physicalities, and one will be in a position to help the world in that realm, if not fully, certainly partly. But when the mind is goaded by certain dogmas, one cannot have a clear idea regarding the external physicalities. So one fails to do one’s duty in that realm of extro-internal movement.

The Second Phase

Similarly, in the second phase, the done “I”, the objectivated “I” [feelings] of the mind, are withdrawn from that realm of affairs and established in the pure doer “I” feeling. Under such circumstances it is quite natural that we feel all the pains and agonies, all the pleasures and joys of the human mind, and help the world accordingly – help the entire world, not only the living world but both the animate and inanimate worlds – and become assets to human society. That is, such people’s approach must be Neohumanistic. But if the mind is not pure, if it is amalgamated by dogma, then certainly even if such persons are spiritual aspirants they cannot be assets to human society. The very approach is defective, the approach is not pure. Even if they do sádhaná for twenty hours out of twenty-four hours in a day, you can be sure that their sádhaná is not on the right path, because theirs is not the path of Neohumanism. It is a defective path – it is a path rent by dogmas.

The Third Phase

And the third phase is when the ego is merged in the pure “I” feeling. In this way, a personal ego, rather, all the egoism of an individual, is withdrawn from the world, and one is established in the pure “I”. Under such circumstances, we may expect that such a person will feel the charm of all human lives, the charm of all living creatures, or rather the charm of living of the entire universe. And you know, this charm of living is not only associated with flora or fauna, but is associated with all beings, even inanimate objects – gold, iron, water, and everything – because everything is moving in this universe, everything is dancing to the rhythm of Parama Puruśa.

Pránáh yathátmano’bhiiśt́áh bhútánámapi te tathá;
Átmaopamyena bhútánaḿ dayáḿ kurvanti sádhavah.

“Just as one’s own life is dear to one’s own self, so the lives of other creatures are equally dear to them. Those who realize this truth are the real sádhus.” In this phase of sádhaná, such sádhakas feel that all living beings are their own. In sympathy with the joys and sorrows of all living beings, they help all creatures.

But where such a [mentality] is wanting, where there is such a mental defect, or defect in the approach, the approach is not Neohumanistic. Where such a mentality is wanting, where people are guided more by ahaḿtattva [doer “I”, ego], they say: “I am doing, I am giving. This was done by me, that was done by me,” and so on. [The higher faculty of mahattattva, pure “I” feeling, is not affected by any sense of ego or vanity.] Though people at this stage are moving on the path of sádhaná, still there is some defect in them. Their minds do not inspire the lives of others, their minds do not touch the minds of others. They do not reach the sweetness of others’ “I” feelings, for they are too preoccupied with themselves. Their approach is defective; their path is not the path of Neohumanism.

The Fourth Phase

And when spiritual aspirants enter the final stage, become one with Parama Puruśa, certainly there remains no duality in them. They will realize the fact that everything is in Him, everything cometh from Him, remaineth in Him and goeth back to Him. No, there is no question of any duality. Everything becomes theirs, and they become everyone’s.

So under such circumstances, such persons cannot say: “I am the messenger of God, and what I say is the way. And those who follow me are the blessed people, others are the cursed people.” No, there cannot remain such a defective idea in such persons; everything is theirs. But when such an idea is working, there is certainly some defect in them; it is something faulty, something non-Neohumanistic. Those who think thus are not guided by the spirit of universalism, and it should be understood that they can never attain the Supreme Goal in life. They are neither apostles nor prophets nor realized souls. They themselves are following a defective path – not a Neohumanistic path – and they also explain things wrongly to others. People thus far have obeyed them out of fear, but in fact they have merely confused others.

Now the last point is that those who are established in Cosmic Cognizance, Cosmic Cognitive Principle, certainly do something for the universe both in action and thought. Those who do not do so are either far away from that supreme stance, or have missed that supreme stance in the late hours, that is, just before attaining salvation. If spiritual aspirants accept Neohumanism from the very first step of their spiritual movements, spiritual approach, then because of their Neohumanistic approach, the world will have been benefited by them.

But in order to attain the goal of salvation, of final emancipation, one will have to accept Neohumanism [if not at the first step, then] as the final course of action; one will have to establish oneself in Neohumanism just on the eve of one’s final merger with Parama Puruśa – maybe for a few moments only; otherwise it is impossible for one to establish oneself in perfect spirituality and attain Parama Puruśa. Neohumanism is the last word for attaining Him.

Those who did not accept Neohumanism from the beginning – who accepted it just before the final stage – also followed a defective path. If Neohumanism is accepted just before the final state, then the world will have been deprived of those people’s service. Perhaps they did not lose anything personally, but there was certainly a collective loss for the whole humanity. Had they really accepted Neohumanism from the very first step of their spiritual movement, then the trees and plants, the animals and other creatures – all the animate and inanimate worlds – would have benefited immensely. But as they did not accept it in the initial stage, so the world was at a loss.

And those who have been declared as being established in pure spirituality, in perfect spirituality, but show no reflection of Neohumanism in their external dealings – those whose minds are assailed by divisive tendencies, who want to keep one community separate from another and create confusion in the minds of others in the name of scriptures – it should be clearly understood that what has been declared about those people is not true. If the path one follows is not true, then it is impossible to reach the goal. Neohumanism is the only way – human beings will have to accept it today or tomorrow.

Chapter 2	Subháśita Saḿgraha Part 16 [unpublished in English]

The subject of today’s discourse is “Spirituality and This Panoramic Universe.” This panoramic universe is something circum-rotarian, rotating around its own nucleus, and the nucleus, the hub of our universe is also moving, but without change in space. When there is no change in space, then how can there be movement? There can be movement without change in space if everything lies within.

And the nucleus has three expressions, that is, the nucleus controls trifarious movements of the world, trifarious manifestations or emanations of the world. First, the physical world, the quinquelemental world is controlled by the universal hub. When this hub controls the quinquelemental entities of the universe, then this hub has something to do with the physicalities, and we may say it is the physical hub.

Similarly, when it controls the Macrocosm of the universe, which is the Macrocosmic hub, it is the Macrocosmic nucleus, and this Macrocosmic nucleus is certainly something psychic. Then there is the spiritual nucleus, and in so far as the spiritual world is concerned, the nucleus is certainly spiritual.

In the realm of quinquelementality, this hub comes within the scope of time, space and person. But how is it that there is no change of space? The movement of the nucleus is the same as absolute speed, or you may say, absolute pause. But here it is not correct to say absolute pause; we should say absolute speed, because there is movement without affecting the space and temporal factors. So far as the psychic universe is concerned, the nucleus is certainly above all limitations of speed; that is, the speed is absolute – it is beyond the arena of dynamic and staticity.

So far as the spiritual universe is concerned, this nucleus has nothing to do with time, space and person, or any other temporal, relative factors.

Now, this panoramic universe functions within the scope of quinquelementality, and also within the scope of the psychic world; that is, it is physical, physico-psychic, and it is also psycho-physical. In the case of Macrocosm, or Macro-psychic transmuted world, everything in the universe – whether purely physical, or physico-psychic world is inside, and the psychophysical world is an internal reflection of the physical world.

Our subjective world, that is, the world of our true progress, is in the first phase physico-psychic, in the second stage psycho-spiritual, and in the final stage purely spiritual. So we are in close contact with the physical world, because not only the physical world but also the physico-psychic world is connected with our existence. We cannot discard it, we cannot desert it; we cannot say that it is nothing, it is an illusion – we cannot say this. That is why we say that ours is a “subjective approach through objective adjustment,” and the objective adjustment here means the objective world – that is, the physical world, the physico-psychic world. In so far as the unit existence is concerned, the psycho-physical world also comes within the realm of the objective world.

Ours should be a proper adjustment, and for that adjustment there is no alternative but to follow the lofty and subtle principles of Neohumanism. This Neohumanism of ours, this Neohumanistic approach of ours, is the result of a never-ending effort through our rationalistic approach, our spiritual cult and our spiritual mission. That is, we apply this Neo-Humanistic ideology in the realm of the physical world, the physico-psychic world, and the psycho-physical world, with all the charms and glamours of our mind, and all the charms and glamours of our sweet human heart.

This objective world of ours includes this entire panoramic universe: there is a sequence of images unfolding one after another – some of them very sweet, some of them very bitter. Some of them bring us joy, some of them bring us tears. We cannot do without this objective world because we have to exist in it. Those images which bring us pain because of their narrow geo-sentiment, we will have to resist with all the sweetness of our minds. And the final outcome of our resistance should be the liberation of human beings, animals and plants from all afflictions – not ordinary liberation but permanent liberation. We, the embodiments of Neohumanism – we will have to resist them. And in case we fail, we shall never be able to move towards the subjective world; the extreme agonies of the objective world will thwart our movement. We may speak high-sounding words, but actually nothing substantial will be done.

Hence you will have to provide a soothing touch to the physical, physico-psychic and psycho-physical spheres of life, otherwise human existence will become meaningless. That is, through the application of Neohumanism, the existence of each and every human being of the society must be made successful. And while doing so, we will have to identify those psychic propensities and sentiments of individuals and groups which disturb the peace of the human society. We will have to locate the source of these troubles, otherwise our well-being will not be permanently assured.

If we cannot cure the defects of the individual or collective psychology which is the source of all troubles, then we will simply be making arrangements for the temporary relief of human society while at the same time the defective individual and collective psychologies will be creating newer and newer problems, newer and newer miseries. That is, on the one hand, we will be removing the miseries, and on the other hand, newer sufferings will take their place. This will not do.

We must make efforts – and only those efforts will be considered successful which will permanently remove those afflictions, which will rectify the sources of troubles in the proper way.

We will have to rectify the physical, physico-psychic and psychic world through the application of Neohumanism, and while doing this, we must remember that the situations which prevail today will not remain tomorrow. We will have to ascertain the future situations through diagnosis and prognosis, and accordingly we must work to apply Neohumanism so that in future no difficulties arise, so that dogmas cannot be imposed on human intellect. With temporal change, there occurs also a spatial change as well. We will have to determine the trend of the age and apply Neohumanism accordingly.

Nothing in this universe can remain for two moments in the same situation; nature always undergoes constant metamorphosis. We must understand this, and then apply Neohumanism in such a way that even if there is a change in nature, human beings, animals and plants will face no difficulty.

In this world there are different kinds of troubles, of difficulties, of dangers, but nothing is outside of the macrocosm. The Cosmic Imagination is flowing in such a way that of all the vibrations emanating from It, none is outside this macrocosmic flow – everything is within it. We must love the Supreme Consciousness (Parama Puruśa) and come near Him, and we should understand in which way His imagination is flowing. By our love for Him, we can easily understand this, and then whatever is necessary to be done for the welfare of humanity through Neohumanism, we shall certainly do. You have obtained a human form for this purpose; and your body will be fully utilized when you have reached the closest proximity to the Supreme Consciousness.

Why? When you reach the closest proximity the Supreme Consciousness, your mental waves will come in contact with His mental waves. Then you will understand what is to be done, and what will be the destiny of humanity in the near and distant future.

Thus the solution to all problems lies in Neohumanism.

We can bring Neohumanism into the objective world from the subjective world when our minds develop love for the Supreme Consciousness. And to arouse this love for Him, human beings must do sádhaná in the subjective world, they must enter into its deeper regions.

I have already said, and I repeat it again, that now the time has come to manifest the glory of kiirtana. And I also want to say further that those who wish to attain spiritual progress in their sádhaná will have to do more and more kiirtana. By kiirtana, the mind becomes pure, and with this pure mind, one can do sádhaná. If the mind is made pure even for five minutes by kiirtana, then if you do sádhaná for only five minutes, your sádhaná will be very good – you will surely attain spiritual progress. And because of your spiritual progress, you will come closer and closer to the Supreme Consciousness, you will come in contact with His psychic waves. And in that state you will be able to render still better service to human beings, animals and plants, by means of Neohumanism.

May you all be blessed.