FROM THE PHYSICAL STRATUM TO THE APEX PUN'YA ALL TWENTY-FOUR HOURS THE CHANCE TO BE ONE WITH HIM FROM THE PHYSICAL STRATUM TO THE APEX official source: A'nanda Vacana'mrtam Part 12 cross-references: Ba'ba' in Fiesch (as "A Spiritual Existence") this version: is the printed A'nanda Vacana'mrtam Part 12, 1st edition, version (spelling mistakes only may have been corrected). I.e., this is the most up-to-date version as of the present Electronic Edition. . . . Your existence is more charming and more fascinating. Your existence is not within the boundaries of your bones and flesh. You are something greater, something higher, something bigger. A man must not forget this rudimental truth. Man is not an ordinary being. The other day I was saying that human existence is more a psychic than a physical one. A man must not forget this truth. For a psychic sentiment, for a psycho-spiritual goal or for a pinnacled psychic existence, a man becomes ready to quit this physical body even. And when the parallelism between the psychic flow and the entitative flow is broken, a man wants to quit this world. This is not the case with other animals, whose existence is more physical than psychic. That's why we may say that human existence is a psychic existence. You know that the science of homeopathy is based on the psychic existence of human beings. And because human existence is a psychic existence, there is a spiritual tendency in human beings. In developed animals, the tendency is towards psychic development, and because man himself is a psychic being, in developed human beings the tendency is towards the spiritual goal. The physical stratum, the psychic stratum, the spiritual stratum: Animals are more physical than psychic, so in the case of developed animals, that pinnacled physical sense of existence moves towards psychic existence, the psychic stratum; and in man, having a more psychic existence, what happens? When a man is psychically more developed, his pinnacled psychic existence moves towards spirituality. So wherever, in any corner of this planet or universe, there are human beings, the developed human beings are spiritually-minded, and it is the natural movement of development. Wherever there is any psychic development in human beings, they are all spiritually-minded, they will be spiritually-minded. There is no alternative, because psychic existence has certain imperfections of its own. Man, when he wants to go beyond the periphery of psychic existence, naturally resorts to spirituality. There is no alternative. And that is the transformation expressed between a psychic being and a spiritual being, that is, a man becomes more a spiritual being than a psychic one. Monkeys, or, say, dogs, when they get proper training, slowly become psychic and not physical. An ordinary dog is a physical being, but a trained dog is more psychic than physical. It comes nearer to man. It maintains a closer proximity to human existence. Developed monkeys, chimpanzees, gorillas, orangutans, dogs--many animals of the canine group, but not of the bovine group--they are less developed--when those animals, a bit developed animals, get proper training, they do something extraordinary. Similarly, when a man gets proper training, a training in occult science, be gets more developed and finally he becomes a spiritual being. And his ordinary human qualities are developed to an extraordinary standard of efficiency, and those extraordinarily-developed qualities are called 'occult powers', the powers that one acquires by dint of his cult. That which one gets through cult is an occult power. The person may easily become omniscient, he knows everything, he will know everything--why? Because the Supreme Creator knows everything. And why does the Supreme Creator know everything? Because everything is His internal psychic projection, and nothing is external, nothing is without, everything is within. So when, by dint of one's practice of cult, one ensconces himself in the Supreme Existence, one becomes one with the Supreme, and that is why everything comes within the periphery of his mind--he also becomes omniscient. It is nothing extraordinary. You as the Supreme Being are omniscient, but because of a feeling of--your feeling of microcosmic existence, you do not realise your own potentialities, and that is the only trouble with ordinary human beings. What are you to do? You are to transform your psychic existence into spiritual existence, and ordinary physical and psychic powers into occult powers. And when you become one with Him, the entire Universe becomes your internal psychic projection, rather, intro-psycho-spiritual projection. You know everything. You are one with everything. You love everybody. You cannot hate. Even if you try to hate, it won't be possible for you. I say so many times that the Supreme Father, Parama Pita', cannot do two things--one thing, He cannot hate anybody. Even if He so desires, He cannot hate. One imperfection with Him is that--He is perfect, but He has two imperfections--one is that He cannot hate. Suppose He is hating Mr. X. He'll say, 'Oh, X, get out.' Then X will ask Him, 'O Father, everybody says--and when everybody says it, that means You want everybody to say it--that's why everybody says it, You get it said by everybody--that You are infinite. And You told me to get out. But how can I go beyond the jurisdiction of infinity? It's impossible. So You have two alternatives: either You should withdraw what You say, or You should change your name, because You no longer remain infinite.' A dangerous challenge, badly affecting His prestige. (Laughter) He cannot hate--one imperfection. And the second imperfection is that He cannot create another Parama Purus'a like Himself. That is, Parama Purus'a always remains One. How, why? When a spiritual aspirant comes into His contact, develops love for Him, his apexed mind becomes one with Him. He no longer retains his separate entity. So Parama Purus'a always remains a singular entity. Even if He so desires, He cannot create another Parama Purus'a. So the conception of God and Satan is defective. If we accept the existence of Satan, it means there are two Gods, one God positive and the other God negative; that is, Satan--and that Satan challenges the authority of Parama Purus'a. That cannot be. So there is no Satan. Everywhere is the rule of Parama Purusa. Nowhere is the rule of Satan. Satan is the centrifugal force, the Avidya' force that takes an aspirant, a man, away from the Supreme Nucleus. So the Satanic conception is a defective conception. There is no Satan. Everywhere you are with Parama Purus'a, and never in this universe, nowhere in this universe, are you alone. So you are never helpless. Wherever you may be, do your Kiirtana, 'Ba'ba' Na'ma Kevalam.' He is with you. You are never alone. Your are never weak. You are never helpless. 24 May 1979 evening, Rotterdam PUN'YA ALL TWENTY FOUR HOURS official source: A'nanda Vacana'mrtam Part 12 cross-references: Ba'ba' in Fiesch (as "Bhakti -- Devotion") this version: is the printed A'nanda Vacana'mrtam Part 12, 1st edition, version (spelling mistakes only may have been corrected). I.e., this is the most up-to-date version as of the present Electronic Edition. There was an intellectual--an intellectual giant. His name was Sham'kara'ca'rya. Although he was an intellectual he said--"Moks'a Ka'ran'asamagra'm' bhaktireva gariiyasi". That is, amongst all the approaches, all the spiritual cults, devotion is the best--devotion is the highest order. So, a man may or may not be an intellectual; and a man who has not been established in the actional faculty, may attain salvation if only he has got the Bhakti in him--devotion in him. Truly speaking, knowledge or intellectual pursuit is itself a cult. The actional faculty is also a cult. But Bhakti is not a cult. Bhakti is the goal. Devotion is not a cult--devotion is the goal. Sham'kara'ca'rya, the great intellectual said : Tyaja durjana sam'sargam' bhaja sa'dhu sama'gamam Kuru pun'yam ahora'tram' smaran'a nitya anityata'm. What is a devotee to do? 'Tyaja durjana sam'sargam'--you should give up the company of Durjanas. Who is a Durjana? I will explain. A man whose company will deteriorate or deprave the standard of others is a Durjana for those persons. Suppose you have fifteen degrees of virtues and another man has vices of twenty degrees. What will be the resultant balance? The resultant balance will be five in favour of vices. You will acquire five degrees of vices. So, that man having twenty degrees of vices is a Durjana for you. Have you understood the meaning of 'Durjana'? However, if a saint who has got eighty degrees of virtues and comes in contact with that bad man having twenty degrees of vices, what will happen? That bad man, that Durjana will become Sajjana. That bad man will become good. But if _you_ come into contact with that bad man, you will become bad because his degree of vices is more than your degree of virtue. So you should avoid the company of your Durjana. A great man, a saint may not need to avoid the company of that bad man because for him he is not a bad man. But for you he is a bad man. So you should avoid the company of such persons who are Durjanas for you. Thus 'Durjana' is a relative term. The first point--the first direction of Sham'kara'ca'rya was 'Tyaja durjana sam'sargam--you should avoid the company of persons who are Durjana for you, whose degree of vices is more than the degree of virtues in you. "Bhaja sa'dhu sama'gamam". Try to be with the Sa'dhus. Who is a Sa'dhu? The man whose company will develop your standard of morality, your standard of virtue and who will exalt you towards spirituality is a Sa'dhu for you. You should always try to remain with a Sa'dhu. "Kuru pun'yam ahora'tram". You should always be engaged in Pun'ya. What is Pun'ya? There was a great saint who lived about 3,500 years ago. His name was Vya'sa. Vya'sa wrote eighteen scriptures. Vya'sa said while explaining Pun'yam: Ast'a'dasha pura'n'es'u Vya'sasya va'cana'dvayam Paropaka'ra pun'ya'ya pa'pa'ya parapiid'a'nam. In those eighteen scriptures written by Vya'sa, the central idea was that, whenever you do something good, when you render some selfless service to the society, there must be some reaction. Each and every action has got an equal and opposite reaction, provided those three fundamental relative factors--time, space and person remain unchanged. This is the rule. If you do something good, naturally there will be a good reaction. Whenever you render any service to a man, and especially a selfless service, in reaction you will get something. You may or may not want it but the reaction will be there and that reaction is called 'Pun'ya'. And if you do anything bad, anything harmful or deteriorating then that reaction is called 'Pa'pa' or sin. "Kuru pun'yam ahora'tram". You should be engaged in Pun'ya work 'ahora'tram'. 'Ahora'tram' means 'all the twenty-four hours'. As per occidental calculations of astronomy as well as of astrology, the day starts from zero hours just after twelve midnight. As per oriental calculations, the day starts at sunrise. From sunrise to sunrise--twenty-four hours--is the oriental system of calculation and from zero hour to twenty-four hours, midnight, is the system of occidental calculation. "Ahora'tram"--'Aho' means 'daytime'--from sunrise to sunset, and 'Ra'tram' means 'night-time'--from sunset to sunrise. So, for all the twenty-four hours you should be engaged in what? Pun'ya. And what Pun'ya is I have just now explained. Now, one may ask, "In the daytime you may do Pun'ya work but while sleeping how can you do Pun'ya work"? The reply is that for doing Pun'ya work, you require psycho-spiritual strength. For doing something bad you do not require any moral courage, or any spiritual strength. But for doing good work you must have moral and spiritual strength. That strength you acquire through Dhya'na and Japa--that is, meditation and repeating the incantation within your mind. Now this Japa is adjusted to your breathing, inhalation and exhalation. So if you practice it properly what will happen? Even while sleeping, automatically this Japa Kriya' will go on in accordance with your respiration--in accordance with your inhalation and exhalation. So while asleep you can do this thing. This is called 'Ajapa'japa'. That is, there is no special endeavour from your side--the japa goes on automatically. Thus during the night you can also do Pun'ya. "Kuru pun'yam ahora'tram"--for all the twenty-four hours you can do Pun'ya. "Smaran'a nitya anityata'm". You should remember always that you have come here for a short span. You won't remain in this world for a long period. You may remain here say for ninety or hundred years or say for one hundred and fifty years. Some saints like Traelaunga Sva'mii lived here for three hundred and fifty years. He lived in Varanasi in India and died in this twentieth century. But you are to live under certain limitations--limitations of time, space and person. So you should always remember that you have come here for a very short span. It is just like a waiting room of a railway station. You remain there for a short period and when the train comes, you leave the waiting room. This world is just like that waiting room. You are to remain here for a very short span. You should always remember this fact--'I have come here for a short span and I won't remain here for a very long period'. My home is elsewhere. I am just like a tourist'. You should always remember this fact. And as a universal tourist, you, while leaving for your permanent home, won't require a passport. 25 May 1979 evening, Rotterdam THE CHANCE TO BE ONE WITH HIM official source: A'nanda Vacana'mrtam Part 12 cross-references: Ba'ba' in Fiesch (as "Sa'dhana' - Churning the Mind") this version: is the printed A'nanda Vacana'mrtam Part 12, 1st edition, version (spelling mistakes only may have been corrected). I.e., this is the most up-to-date version as of the present Electronic Edition. There are so many numerals. And numerals are innumerable in number. So why for Parama Purus'a should we use the word 'one'? Any numeral--'one', 'two', 'three', 'four', any numeral, even 'infinity'--all numerals are different kinds of projections of the mind. And those projections are sometimes introversive and sometimes extroversive. So why should we use the word 'one' for Him? Actually we cannot use any numeral for Him. If we use any numeral it comes within the jurisdiction of vocabulary. It comes within the bondage of vocabulary whether it is 'one' or 'two' or 'ten' or 'thirteen'. But the numeral 'one' is used. Why? When the mind gets pinnacled, when the mind gets apexed, comes to a particular point, that is, comes to one point only, under such circumstances Jiivas, created beings, get the chance to be one with Him. That is why the numeral 'one' is used; there is no alternative for you but to use the numeral 'one'. Now this Universe of ours is a positive introversive projection, not a refraction, of the Supreme Entity. It is within His ectoplasmic structure. And hence everything is within Him, nothing without. Now for Him the root verb and also adjective 'Div' is used in most of the old languages of the world, in Latin and Sam'skrta and Vedic. 'Div' means 'vibrating entity', all-vibrating entity, all-vibrating potentiality. Now whatever things we see, whatever things we here, are all waves of different lengths. Everything is wavy, a creation of waves, an infinite number of waves--in the sphere of lights, in the sphere of acoustics. We may or may not be able to hear those sounds, but the sounds are there. We may or may not be able to see so many lights, but the lights are there. Now each and every expression of wave is vibrational, vibrated; and each and every wave creates something, and each and every wave is emanated from the Supreme Nucleus. These waves are called 'Div', or 'Deva' or 'Dieu' (the adjective is 'Divine'), and from this 'Div' comes the word 'Deva'. 'Deva' means 'god'. Small 'g', not big 'G'. But the Controlling Entity of all these gods (small 'g' gods) is the Supreme God, Maha'deva. Hence the Supreme Hub, the Supreme Father, Parama Pita', is Maha'deva; not Deva, but Maha'deva. He is great--He is very great--but is He only great? He is big, but He is also at the same time smaller than an atom, smaller than an electron. And that is why He is all-pervasive. That is, he has an easy access into the ectoplasmic stuff of each and every expressed entity. He knows everything, He is omniscient, because He resides within your mind, and the things that you think or that you speak internally are all sololoquies, are then and there tape-recorded by Him. He knows everything, because He is within the mind. He is covert, he lies covert within; not 'coverted' but 'covert'. 'Coverted' will be used if it is done by somebody else. But He is not to be replaced or assailed by any second entity. By nature He lies covert. Now you know there is butter in milk, but if you look like this, is there any butter? No, you won't see any. To get the butter or cream, what do you have to do? You have to churn it. After churning you get the butter that remained covert in the milk. Butter remained covert in the milk, but to get it you have to churn it. There is oil in sesame, but to get oil you have to press it, otherwise you won't see any oil. There is a subterranean flow of water everywhere, but to get the water you have to dig the earth. And there is the potentiality of frictional heat in each and every object of the world. But for this you have to apply the process of friction. Similarly, Parama Purus'a is within him, within you, within everybody, within each and every entity animate or inanimate, but for that, to get Him, to enjoy Him, to be one with Him, to see Him, to witness His glories, what are you to do? You are to churn your mind. And what is churning, how are you to churn the mind? He is the butter of your mind; you are to churn it. He is within your mind as butter is within milk, and you are to churn Him. How to churn Him? By doing Sa'dhana' you are to keep the mind in a composed form, in a state of composure. Or you see, you are doing Japa, saying 'Ram, Ram, Ram, Ram,' saying, 'Ram, Ram, Ram'--I will have to go to Birmingham from London--Ram, Ram, Ram. What then are you doing? Your mind is in London or Birmingham, and again 'Ram, Ram, Ram.' That won't do. There are three or four projections of your mind at the same time, one 'Ram, Ram,' another London, another Birmingham, another Liverpool. It is not pointed. I told you that when the mind gets apexed, becomes one, then one will enjoy Him. But doing it in this way you won't enjoy Him. Your mind wants to be one-pointed. So your mind must be in the form--in the state--of composure while doing your Sa'dhana', and in order to bring the mind to a state of composure you are to do--what? You are to do Kiirtana. During Kiirtana what happens? The mind gets lifted, exalted, and as a result you will enjoy a particular nature of peace. And if you start your Sa'dhana' just after doing Kiirtana, you will enjoy bliss. So Kiirtana is a necessity, is an indispensable necessity for proper Sa'dhana'. And what is Kiirtana? You are teaching your mind, you are teaching your ear, what you are saying with your vocal chord. What is that? To take only His name, and not so many names--London, Liverpool, Birmingham, Santiago. And there lies the speciality of Sa'dhana'. What is the meaning of Kiirtana? 'Ba'ba' Na'ma Kevalam'. 'Ba'ba' means 'the Dearest One'. Only the name of the Dearest One, only the name of Parama Purus'a, and not so many names--Helsinki or London or Santiago or Georgetown. Now Parama Purus'a lies covert within your very 'I' feeling. There is 'I' feeling in each and every living being. 'I am.' 'I exist.' This type of 'I' feeling is present in each and every living entity. And He is the central point of that 'I' feeling of each and every entity. He is the purest 'I' of your 'I' feeling. He is your great 'I', and Mr. X-y-z-a-b-c is your small 'I'. While you are doing Sa'dhana' on the Supreme Entity you are doing Sa'dhana' on your great 'I'. And the greatest 'I' is Ba'ba'. Ba'ba' means the Dearest One. Now, you see that many people are under the impression that there is a Satan. No, there is no Satan. The Singular Entity, Parama Purus'a, plays with the universe with the help of His two forces, we may say two cardinal forces or two vital forces, and they are the demi-causal matrix. These two forces are the demi-causal matrix, and one force, the centripetal one, is known as 'Vidya'', and the centrifugal one is known as 'Avidya''. This Avidya' is Satan. Satan is not an independent entity, and it can never challenge the authority of Parama Purus'a. You take shelter, you try to ensconce yourself within the Supreme Entity; there will be no Satan before you; no Satan can challenge your authority. No Satan can challenge the authority of a devotee. Parama Purus'a, the Supreme Entity within you, will always help you, He will always help you. It is His duty to help you. So you are never alone, you are never helpless. And you are always with the Supreme Entity. You are the strongest personality of the entire universe. Don't be affected, don't be assaulted, by any complex--inferiority, superiority, defeatist, or any complex. You hail from the noblest family of the universe. Parama Purus'a is your Father. . . . Are you sinners? Certainly not. You have the shelter of Parama Purus'a. Your past sins within you are now dead and gone. 27 May 1979 evening, Stockholm