LORD BUDDHA'S CARDINAL PRINCIPLES SELECT YOUR OBJECT VERY CAREFULLY EVERYTHING COMES FROM SOMETHING MAKING THE MAN UNIVERSAL THE REAL VALUE OF THE HUMAN ENTITY PERMANENT SHELTER TOWARDS THE NOUMENAL ENTITY LORD BUDDHA'S CARDINAL PRINCIPLES official source: A'nanda Vacana'mrtam Part 12 cross-references: Ba'ba' in Fiesch (as "The Eight-Fold Path") 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. Lord Buddha said, 'Samyak Karma'nta'. There are subtle instructions which have cardinal human value. Lord Buddha's instruction to common people, one and all, was that everybody should follow eight such principles. You know 'Buddha' means, "he who has deep spiritual knowledge', 'he who is guided by intuition'. The common man is guided by intellect or expediency or by inborn instincts or inborn faculties. The octopus knows that the crab is its food. This knowledge it acquires from whom? From experience? No. From books? No. It is inborn instinct. The peacock knows that the snake is its enemy. The snake knows the peacock is its enemy. These things are not book knowledge or knowledge acquired through experience or clashes or cohesions. These are all inborn instincts, or you may say inborn rights. In case of some developed animals, they acquire some knowledge through experience - clashes and cohesions. In the case of some more-developed animals, they acquire some training-they acquire knowledge through training. They undergo certain training. That's like dogs, monkeys. And in the case of man, there is a subtler knowledge, above the subtle knowledge, and that knowledge is intuitional knowledge. The man who has acquired intuitional knowledge is called 'Buddha' in Sam'skrta. His instruction to common man, this eight-fold path, is known as 'As'taunga Ma'rga'. 'As't'aunga' means 'a collection of eight', and Ma'rga comes from the Sam'skrta word 'Ma'rga', as in 'A'nanda Ma'rga. (Ma'rga means 'path' in Sam'skrta, and during Buddha's time the Sam'skrta language ceased to exist, and the people's language was a daughter of Sam'skrta known as 'Pra'krta'. In that Pra'krta 'Ma'rga' became 'Ma'gga'.) This past instruction was-the eight instructions are--Samyak Darshana, Samyak Sam'kalpa, Samyak Vak, Samyak A'jiiva, Samyak Vya'ya'ma, Samyak Karma'nta, Samyak Smrti, and Samyak Sama'dhi. These are the Eight-Fold Path. What is Samyak Darshana? In Sam'skrta and Pra'krta-the Sam'skrta language was spoken by the Aryan people from 15,000 years ago to 5,000 years ago, for a long range of 10,000 years, and Pra'krta from 5,000 years ago to 2,000 years ago, that is, for a period of about 3,000 years. In Lord Buddha's period, distorted Pra'krta was the common mass language, that is, the people's language. In the later Sam'skrta, you may say Demi-Sam'skrta-it's another system, that is a daughter of Vedic Sam'skrta- (Latin also has two offshoots: one is Oriento-demi-Latin, and the other Occidento-demi-Latin. Oriento-demi-Latin languages are French and Italian, and Occidento-demi-Latin are Spanish and Portuguese. Latin is the source--was the source. Similarly in Lord Buddha's time the language was Demi-Prakrta. Now in pure Sam'skrta the word 'Darshana' has two meanings, two imports. One meaning is 'to see', as a man sees, 'to see'; and another meaning, the meaning found in Pra'krta, is 'to see with intuition', that is, inner seeing, inner vision. Suppose you see, and you are thinking, that a man steals; but if you apply intuition, you will see that the man was hungry for four days. Now he steals. If you see externally, you will see that the man is stealing. He should be punished. Shouldn't he be punished? Yes, he should be punished. It is ordinary seeing. But if you apply your inner vision, that is, intuitional seeing, you see that the man was without food for four days, and so under pressure of circumstances he had to steal. So after this inner seeing or inner vision, you will come to the decision that you will remodel the socio-economic structure so that never again will he be compelled to steal under pressure of circumstances, from being hungry for several days. I think you have fully understood the difference between the two seeings. Now when I started A'nanda Ma'rga, I wanted all humanity to stand upon the strict code of cardinal principles, human values, and spirituality; and when I saw everything internally I came to the decision that there are so many loopholes in human society. Human beings came here about ten lakhs of years ago, but they have not yet been able to form a well-knit social order. We require a strong social order. That's why I had to create another branch of philosophy, known as 'PROUT', through which we are to remodel the social order so that nobody is compelled to do anything, nobody is compelled to resort to immorality, for want of food or clothes or other necessaries of life. Are you able to follow me? 'Samyak Darshana' means not only seeing externally with these crude eyes, or rather, with the help of your ocular power only; inner Darshana means seeing with your inner ocular force, and this is the difference between 'optical' and 'ocular'. 'Optical' is always physical, and 'ocular' is physico-psychic and at the same time psycho-physical. Now 'Samyak Darshana' means that whenever you are to see anything, your vision should be inner vision, that is, ocular vision also. You must not say that somebody is a sinner. Just find the reason, the causal factor, that made him a sinner. This is what is called 'Samyak Darshana', the first item--'to see properly'. 'Samyak' means 'to do properly', in proper style. Then, Samyak Sam'kalpa. Philosophers and logicians of the past used to say that man is a rational animal; that is, man is also an animal, but this animal is guided by rationality. But as per A'nanda Ma'rga, man is not an animal. Plants have got lives, but plants are not animals, because there is no mobility in them. Animals can move and the mental faculty is also a bit developed. Man also can move and the mental faculty is still more developed. But the difference between man and animal, the fundamental difference between man and animal, is that man (human life is an ideological flow) moves towards spirituality, and for an animal there is no spirituality -- only eating, drinking, sleeping and dying. Human life is an ideological flow, and there lies the fundamental difference between man and animal. So what should a man do? A man should decide at an early stage of his life what he is to do, what his mission in life is. The sooner it is done, the better it is, because you will get more chance, you will get ample scope to do, to materialise, to translate this goal into the actional flow. This is Samyak Sam'kalpa. A man should decide what to do -- what should be his mission in life. 'Mission'--the word 'mission' comes from the root 'mit'. 'Mit' means 'to do something worth doing'. To do something worth doing is a mission. 'Mission' is the noun for the root verb 'mit'--'submit', 'commit', 'omit', 'admit'. One's mission in life--this is the second requisite factor, Samyak Sa'mkalpa. In Sam'skrta 'Sa'mkalpa' means 'firm determination'. 'I must do it. I must be successful in my mission. I must adhere to the principles of my life This firm determination is the second requisite factor. The third one is Samyak Va'k. 'Va'k' means 'expression of the motor organs--hands, feet, tongue etc. Expression of the motor organs, that is, whatever you do with the help of your motor organs, it should be for the welfare of living beings. An ant is moving. You may kill it, you may not kill it. Why should you kill it? You must not. You see? Proper use of your motor organs. You may use a bad word for a man--for an innocent man--you may not use a bad word. Why should you use a bad word? Don't use a bad word. Proper use of the vocal chord. So there should be proper use of all your motor organs, efferent organs. Then the fourth one is Samyak A'jiiva, proper occupation. You may earn money by stealing, by doing so many--by engaging in so many anti-social activities, but it is not Samyak Ajiiva. Your occupation should be harmless. It must not go against the interest of any good people. This should be your occupation. But you know 'occupation' actually means to keep your activity, to keep your vitality, engaged in the job. 'Occupation'. But you know the occupation is not always physical. The occupation is psychic also, mental also. You may not steal physically but mentally you can steal. Physically you are not doing any harm to anybody, but mentally you may do harm to somebody. So that will be mental occupation. You should have a pure goal for your physicality and for your psychic faculty. That is, mentally also you must not do any harm to anybody. That is, you should -- all your activities and sensory organs also should--be properly controlled. (In the case of Samyak Va'k, I said that all expressions of your motor organs should be properly controlled. This is Samyak A'jiiva. Do you follow me?) Then the fifth one is Samyak Vya'ya'ma. You see, for development of the physical body you undergo so many exercises--exercises with instruments, exercise without instruments--so many exercises, for development of the physical body. But one secret you should know, when the physical body is properly exercised for its development, and the mental body is neglected, those physically strong people will become a bit deficient intellectually. So in that respect it is a bit harmful. There should be an adjustment between physical development and psychic development; that is, along with physical exercise for development of the physical body there should be psychic exercises for development of the psychic body. And if physical exercises go on generation after generation, what will happen? The cranium itself will become smaller in size, as a result of which the brain will also be smaller and intellectual faculties will go on lessening. Do you follow me? There should be proper exercise of your physical body, of your psychic body, and also of your spiritual body. A man may be physically strong, and by dint of proper psychic exercise he may be psychically strong, but if there is no spiritual practice he will be no better than a plant, and such persons are called 'Satans' of the society--they are polished Satans. They are, in common mass language, known as 'hypocrites'. So there would be Samyak Vya'ya'm, proper exercise of your physical body, your psychic body, and also of your spiritual body. This is the fifth item. Then the sixth one is Samyak Karma'nta. Suppose you have started a particular work. Now you must not leave that work until that work is properly finished, till there is a happy finishing. Finishing should be done properly. This is called 'Karma'nta'. Now one a'ca'rya was initiating a man, and I asked him, 'Now go. Complete the work. Don't come here.' That is, there should be Samyak Karma'nta. You have understood the spirit. You should remember this thing in your private life, family life, social life. In each and every stratum of your life there should be Samyak Karma'nta. Each and every job should be properly complied. Then Samyak Smrti. What is 'Smrti'? The English term is 'memory'. The Sam'skrta, 'Anubhu'tavis'aya sampramos'a smrtti.' Suppose you acquire a certain experience. You saw something. You came across an elephant. Now when you saw that elephant, what happened? There was an inner psychic projection of the elephant in your mind. After seeing that external elephant, another elephant was created within your mind as the internal psychic projection. Now after a few months, or three years, or thirty years, when you are able to recreate that elephant within your mind, it is called 'Smrti', or 'memory'. But when you are no longer able to recreate that elephant with in your mind as per your own experience, then you will say, 'I have forgotten. I do not remember.' Now Samyak Smrti is remembering whatever is congenial to the spirit of never-ending human progress, and other items you may forget. Suppose a man unnecessarily wounded your sentiment. If you remember it you will be suffering from internal pain, mental agony. Try to forget it. But suppose you have learned something good. You should retain it. Those items coming within the subtle scope, that is, the scope of retention, are 'Samyak Smrti'. And the best thing that you must always try to retain within the scope of your Smrti, within the periphery of your Smrti, is the name of Parama Purus'a, is the idea of Parama Purus'a. You must not forget it even for a single moment. 30 May 1979 evening, Valencia SELECT YOUR OBJECT VERY CAREFULLY official source: A'nanda Vacana'mrtam Part 12 cross-references: Ba'ba' in Fiesch (as "Your Psychic Object") 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. I told you, or I have been telling you, that a man takes the form of his psychic object; that is, your very existence will be converted into your psychic object. You should select your psychic object very carefully, There is a small animal of the lizard group. It can change its colour according to the necessity, that is, it knows the art of natural camouflage. And what is done by that lizard-like animal? When it wants to be of a red colour, it takes up red colour, and automatically its skin becomes red. You'll find that small animal in equatorial and lower temperate areas. Similarly, a man takes the form of his object and this changing of the form is of two kinds. One is intro-subjective. One is external projection of your thought, another is internal projection of your thought. In the case of intro-subjective change, what happens? Suppose in daytime you are in a lonely place. It may or may not be a lonely place. Suppose in daytime you are alone in a big house, and some people told you that there is a ghost--'Ghost...ghost...ghost.' You heard it. The acoustic wave touched your mind, touched the subconscious portion of your mind, and after that you are told, 'You know, Mr. X, there is a ghost in this house. And you are Mr. X. 'There is a ghost in this house.' All the nerve fibres fail to function. What will happen then? Just touch the conscious level of your mind, and as an extro-objective creation, as an external reflection of your very ectoplasmic stuff, you will see a ghost. And what sort of ghost will you see? The description of a ghost that you read in your books or you heard from your granny, 'A ghost is like this.' In broad daylight you will see the ghost. But in this case your very existence has not been converted into a ghost. You are the witnessing entity, you are the seer of the ghost, and a certain compartment of your mind went outside as an external projection and took the form of the ghost, that is, the very structure of the ghost is ectoplasmic in nature and that ectoplasm came from your source. You are the creator of that ghost. Actually there is no ghost. But you will see many a respectable man who will say, 'Yes, I have seen it ! Yes, I have seen it !' He is not incorrect in saying this. He saw it, but the ghost was of his creation. It was an outer or external objective reflection, or external objective projection, or external positive hallucination. And sometimes it may so happen that people say to a gentleman, 'Here there is a ghost, and the ghost may enter your body. You may be caught by the ghost, and then only an experienced exorcist can save you.' I may be caught by the ghost and only an experienced exorcist can save me!' This is called 'soliloquy'--'talking to one's own self'. 'Ghost, a big ghost. Big black, nails, reddish-like teeth, with a black bag in his hand and with a rope. Sometimes visible, sometimes invisible. I may be caught by the ghost ...... ghost.' There will be an internal psychic projection and a certain portion of the man's mind will be converted into the ghost and more than ninety percent of his ectoplasmic structure will become a ghost. Perhaps the people said, 'There was once a witch and she died here and her name was Henriette. She has become a ghost.' Now, 'Who are you? Who are you? Who are you?' the people are asking. 'I am Henriette, I am Henriette, I am Henriette,' the man replies. His very existence has been converted into a ghost, and unless and until the exorcist comes, that Henriette won't leave his body; and when the exorcist says, 'Who are you?' although he's a gentleman, he'll say, 'I'm Henriette.' (French pronunciation is 'A'n-ri-et'.) 'Won't you leave this body?' 'No, I won't leave this body.' 'You have to leave this body.' 'No, I won't leave this body.' 'What do you want? Say what you want.' 'I want mutton curry." 'Supply her with mutton curry.' Although the person is a gentleman, the exorcist says, 'Supply her with mutton curry.' Then, 'Are you still Henriette?' 'I'm leaving this body.' 'What is your name?' 'I'm Joseph,' 'Ah, what ! where is Henriette?' 'Henriette has left this body.' But Henriette was a psychic creation of Joseph. As you think, so you become. Have you followed the entire process? So now, if a man always thinks, 'I am a sinner, I am a sinner, I am a sinner, I am a sinner,' then in a weak moment that will happen. [Whispering] 'I am a sinner, I am a sinner. I will have to go to Hell. The priest said he won't grant me a gate-pass to Heaven. I don't know who will issue a gate-pass to Heaven to that priest ! If he won't issue a gate pass to Heaven, certainly for this hypocrisy he should also be served with a gate pass to Hell ! So you should not develop the sinning complex or sinner's complex in your mind. Rather, yours should be a positive ideation. 'I am the son of Parama Purus'a. I am never alone. I am an inseparable portion of that Supreme Entity.' What will happen? Your mind will be strengthened. You will get immense psychic power, and that psychic force will get affixed by dint of your meditation, Japa and Dhya'na. This is the positive approach and this you must do. You must not develop the complex of sinning, You must not develop the complex of inferiority--' I am illiterate. I am a fool.' A complex like this also makes a man weak, mentally weak. Suppose you want to do something and you say, 'I will try to do it.' If you grant this slackness to yourself, you will never be successful. Don't say, 'I'll try'; say 'I will do !' If you say, 'I will try' it may take more than a thousand years to develop the psychology properly--to reach the required standard. So there is no question of trying. The question is of being. To be, not to try. There was a drunkard. Everybody said, 'Your liver has been badly damaged. You should stop drinking.' First he got a thought-wave, 'Yes, I should give up drinking. But it should not be done starting today. After two months--that is, 'New Year's Day, and it is a very auspicious day. I will give up drinking on that day'. What is the inner psychology? He gets another two months' license to drink. He thought, 'At six o'clock on New Year's Day, I'll stop drinking.' Then at 5:30 what did he do ? He drank several bottles, because at six o'clock he would be giving up. Then he thought, 'Let us go to the church, and standing just in front of the church I'll say, "I have given up drinking." But at 5:30, with a belly-ful of liquor, he went in front of the church and said, 'I have given up drinking.' Then he went ten or twenty steps forward. Then the sinner psychology, his psychology, said, 'Oh my God, are you brave ! Oh my mind, are you brave ! You have given up drinking ! You took wine at 5:30 and now it is after six--say 6:10 or 6:15. You are brave. O mind, you are a hero, and I would give some prize to this hero mind. O mind, I'll give me another bellyful of liquor.' You see, this is a psychology of drinking. Don't be guided by this psychology, 'I will try.' 'No, I won't try, I will be. I will do starting at this very moment.' For a man, for a perfect man, each and every moment is an auspicious moment. Do you follow me? What you want to do, do starting at this very moment. Don't give any prizes to your mind for doing something bad or good. Your very action is your prize. You must not require any more prize or any further prize or any additional prize. The sole action that you did is itself your prize. Do you follow me ? The action itself is the prize. 31 May 1979 morning, Valencia EVERYTHING COMES FROM SOMETHING official source: A'nanda Vacana'mrtam Part 12 cross-references: Ba'ba' in Fiesch (as "Supreme Cognition") 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. Everything cometh from something. Something cannot come from nothing. And the source of anything has an inferent link with its expression. The source may be cruder or subtler, but the inferent link must be there. The human body, the physical body, along with the nerve cells and nerve fibres, although there may be a psychic body and a psychic structure, themselves are something physical. Structures coming from something of quinquelemental origin have the mind, the psychic body, in them, the potentiality of the mind was in the physical structure. So-called quinquelemental entities have in them the potentiality of living minds, and that's why we can get living minds or microcosms from them. Had there been no mental potentiality in this quinquelemental universe, there would have been no possibility of the human mind. And this physical word, because of its having the possibility of mental expression, certainly had its origin in some entity in which there was immense psychic expression. So the microcosm had its origin in the quinquelemental entity, and the quinquelemental entity had its origin in the Macrocosm. Microcosms, as the name denotes, are many in number. There are innumerable microcosms. But the root, the source, is single. The Macrocosm is a singular Entity. Now is this Macrocosm the causal matrix? No, it is not the causal matrix either. Because 'Macrocosm' means a kind of movement, and what is movement? Movement means change of place. This bolster is here; I put it here; this is movement. That is, movement means change of place. And the Macrocosm, what is it? A wavy movement. Macrocosm movement means wave, means vibrations. So for Macrocosmic expression or Macrocosmic movement there must be space. The spatial factor must be there. And not only that--because there is movement, there must be some intellectual support behind it. So not only the spatial faculty or the spatial factor, but also the personal faculty is a necessity. And whenever there is action in the realm of physicality there must be the tempos eternal. There must be the time factor. So the Macrocosm that can function within the periphery of time, space and person cannot be the Supreme cause, cannot be the causal matrix. Now because of this movement of the Macrocosm, because there is motivity and mobility there must be energy. Any form of energy--mental energy is also a form of energy. And what is and how does that energy function? It functions with the support of a cognitive faculty--with the support of cognition. Without the support of cognition there cannot be any movement, there cannot be any spatial, temporal or personal factor. The Macrocosm cannot function. And the microcosm's existence is within the arena of the three fundamental relative factors. So we see the causal matrix or the root cause is that Supreme Cognition. And that Supreme Cognition is called Parama Purus'a. So for each and every expression in this Universe of ours there is Parama Purus'a as the causal matrix, as the Supreme cause, as the Noumenal Entity. He is the Supreme Father. And within the scope of human expression of any living entity there are physical atoms, physical cells--and along with the physical cells, for movement and for actional expressions there must be the support of cognition. So that Parama Purus'a, that Supreme Father, is with each and every entity. No man, no expression, is ever alone in this world. He is always with you. Science says this, philosophy says this. And under no circumstances should a man suffer from a complex of helplessness or hopelessness or fear. You are the dignified children of Parama Purus'a, and He is always with you. He is with the Universe, that is, the entire Universe is His object. And not only that, He is with each and every expressed unit entity, with each and every individual also. That is, collectively He is attached to the world, to that expressed world; and singularly He is with you. You are never alone. This thing has got two aspects. Parama Purus'a, the Supreme Father, is always with you and you are never alone. This has two aspects--one advantage and one disadvantage. The disadvantage is that He's always with you and therefore you cannot do anything secretly. You cannot do anything behind the curtain. And not only that, you cannot think anything secretly. Whatever you may be thinking, it will automatically be tape-recorded by Him. You cannot think secretly. If you say, 'You know, my friend, we will do this and that very secretly, and I think Parama Purus'a is over-busy with this Universe, perhaps He's not hearing what I said, this thing also will be heard. So that is the disadvantage ; nothing can be done secretly. And 'I won't take part in Kaos'ikii today. Let me see what the first group does. After that I may also take part tomorrow'--Suppose, you are thinking like this, it will be also heard by Him. And the main advantage is--the advantage is a very great advantage, and that is--you are never alone. And because He is with you, you are the strongest person in the universe. He is with you. You are never alone. It is the greatest advantage. There is a disadvantage, but the advantage is greater than the disadvantage. Now the human side. What should you do, what should we do? In the world, you see, in the first stage the creation moved from subtle to crude, from Parama Purus'a to this crude world. That is, from subtle to crude. Movement was from subtle to crude. But in the phase of creating living beings, from protozoic cells to metazoic cells and so on and so forth, so soon the movement is from crude to subtle. The animal of the human group came from those proto-apes, those animals of the Pliocene, Miocene and Oligocene Ages. From proto-apes there came apes, chimpanzees, gorillas, orang-utangs, then primitive man. The movement is from crude to subtle. So the history says, that advancement is from crude to subtle. In the world of animacy movement is from crude to subtle, and it is the duty of each and every individual to encourage this movement from crude to subtle. And at the base, the mental faculty, the peculiar faculty of the mind, is that it takes the form of its object. The mind takes the form of its object. Recently in Valencia I explained how a man is caught by a ghost. In daytime you may be caught by a ghost. Suppose there is outer-suggestion from some corner that there is a ghost in this house. You may be thinking, 'Ghost in this house, ghost--ghost.' Automatically there will be an outer psychic projection of a certain portion of the ectoplasmic structure. The ectoplasmic structure will take the form of a ghost and you will see the ghost even in daytime. That ghost was of your creation. You created that ghost and you may be killed by that ghost. The mind takes the form of its object. Sometimes you yourself, that is, your very entity, may be converted into a ghost due to fear. 'Ghost, ghost, ghost--I am a ghost, I am a ghost.' The man will be like a ghost. Perhaps you have seen it--the man himself behaves like a ghost, moves his head occasionally and says, 'I am a ghost.' So the mind has this potentiality--it takes the form of its object. If you say, 'I am a sinner, I am a sinner,' you will be a sinner. Even if you are not a sinner but you always think, 'I am a sinner, I am a sinner, I am a sinner,' you will be a sinner because that sinning becomes your mental object. So you should never say, 'I am a sinner, I am a sinner, I am a sinner.' You should say, 'O Lord, I am your child, I am your son, I am your daughter. I have the birthright to sit on your lap. Please purify me.' This is the proper approach. This should be the proper approach. 'My dress has become dirty. Please get my dress clean and take me on your lap.' This should be the proper approach, and not, 'Oh, I am a sinner, I am a sinner, I am a sinner.' Never say this, that I am a sinner. Don't be guided by this sin complex or a complex of hopelessness, or a complex of defeatism. And in personal life you should move along the path of righteousness, towards the Supreme Goal, towards your Supreme Father. Nobody is unimportant, nobody is insignificant. And you should never think, 'Oh, because the priest didn't issue me any ticket for Heaven, I won't be able to go to Heaven.' No, no, no, don't say that. The priest has no right to issue you a ticket, and who is going to issue you a ticket to Hell? No, no, no, your good actions will bring you closer to Parama Purus'a, and finally you will become one with Him by dint of your Sa'dhana', by dint of your occult practice. And just to concentrate your mind during your occult practice, you must dance and sing Kiirtana, because Kiirtana is the best purifying agent. It purifies the mind, and its meaning is also very good. Its meaning is, 'O Father, I am to take your name and your name only.' 'Ba'ba'' means 'the nearest and dearest one.' So my advice to you all, my direction to you all, my instruction to you all, is that you should move along the path of spirituality fearlessly, and you should remember that as Parama Purus'a, the Supreme Father, is your Father, you cannot be an insignificant person. You must not suffer from any sort of inferiority complex. You are the glorious child of the Supreme Entity. 2 June evening, Lyon MAKING THE MAN UNIVERSAL official source: A'nanda Vacana'mrtam Part 12 cross-references: Ba'ba' in Fiesch (as "What Is a Spiritual Practice?") 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. Last night I said something regarding the potentiality of the human ectoplasmic faculty, and of the cognitive faculty, in the expressed material world. That is, there were so many potentialities in the quinquelemental factors. Now this was the stage of introversion for the Supreme Cognition, that is, man is created in the phase of introversion, coming back. Coming back for whom? For the Supreme Cognition. Now, energy, what is energy ? First, what is matter? Matter is bottled-up energy. And, what is mind? Mind is when matter gets powdered down, then it is mind. Suppose you are to undergo hard physical labour; in that case your physical body will become--what? It will be tired. But suppose you didn't undergo any physical labour, you, did intellectual labour, say for ten or twelve hours continuously. In that case, also, you will feel tired, and that tiredness will be not only of the mind but of the body also. Is it not a fact? So the human body is not only a material body, but a psychic body and also a spiritual body. But actually there cannot be any spiritual body. There is the physical body, the quinquelemental body of human beings; and there is the psychic body, and the psychic body has several layers--crude psychic, subtle psychic, supra-psychic and so many layers. But in the spiritual realm there cannot be any body. Spirituality is the witnessing factor. It is not a body. But it is attached to the body. Whatever the physical body is doing, your spirit, that is, the cognitive faculty, remains attached to it, and knows and sees and witnesses what it is doing. Similarly, your spirit is the witnessing factor of your psychic bodies, of what your mind is doing. It is the witnessing faculty, it is not a body. And when this witnessing faculty remains attached to a particular individual, we say it is the individual witnessing faculty, or Jiiva'tma', or unit spirit . And when it knows everything, each and every thing of this universe, it is the Supreme Cognition, Supreme Cognitive faculty . When the spirit knows only what this little boy is doing, then it is called 'Jiiva'tma' or unit cognitive faculty' and when that very Entity knows everything of this universe, It is the Cosmic or Supreme Cognitive faculty. So the Supreme Cognitive Faculty is Parama Purus'a, is Parama Pita', and the unit cognitive faculty is the jiiva'tma', unit spirit. Now here lies the difference, between the cosmic and the unit. The unit knows what the mind and unit body are doing. Suppose, a gentleman is undergoing fasting, and secretly in a closed room, he takes chocolate. 'No one will know, nobody will know.' But it is not so. His unit cognition will know that he has taken chocolate. And similarly, the Cosmic Father will know that in a particular room one unit body took chocolate very secretly, and that unit body is still thinking that the fact that he took chocolate on a fast-day is not known to anybody. It is known to everybody. Nothing is a secret. "Now on this night I won't join General Darshana and I won't sing Ba'ba' Na'ma Kevalama" on the footpath." Suppose, person A is thinking this. But A's thought-waves will be known to the Supreme Father also. The Supreme Father will say, 'Hmm, A is thinking this. Issue a banning order ! A won't be allowed to attend any General Darshanas.' Nothing is a secret. Now what is spiritual practice ? Spiritual practice is just the conversion of the unit objectivity into Cosmic objectivity. Let me be more clear. Suppose, there is some unit thing. It is some unit thing because it has the bondage of--what? Boundary lines are there. Boundary lines mean the static force. Anything having a boundary line is within the scope of the three fundamental faculties, Sattvagun'a, Rajogun'a and Tamogun'a ; the sentient principle, the mutative principle and the static principle. When the thing is something limited, something small--when the object is small--in that case the subject, the subjective counterpart is the unit consciousness. Whenever something is done, there are two main entities, the object and the subject. And there is also the link between subject and object. The seen is the object, the seer is the subject, and then there is the action of seeing that links the subject with the object. Three entities. Now where the object is limited, restricted, small, then the subject is the Jiiva, that is, the unit consciousness. This is an ordinary being . And when the object becomes infinite, is converted into the Infinite, then the subject becomes infinite, is converted into the Infinite, then the subject becomes Cosmic. The subject no longer remains something limited, something unit. Now spiritual practice, occult practice, is the conversion of that small object into that Infinite object. When you think, 'This small body is mine,' you are unit consciousness. And when you think, 'This vast universal body is mine,' you are Parama Purus'a. When this unit body is yours, you know all the secrets of this unit psychic body ; and when this vast Cosmos is your object, you will know everything of this infinite space. And that is the difference, and your spiritual practice is just a practice of conversion, conversion of small into big. Now, this process of conversion makes the man universal. And his very existence goes beyond the scope of time, space and person. And at that time what happens? He becomes not only omnipotent, but also omniscient. He knows everything without going through any books. But when the unit wants to attain any knowledge, acquire any knowledge, the unit will have to go through several practical experiences, and also learn through books and through other people. And another thing you should know is that in the case of the unit there are so many pessimisms and optimisms, so many clashes and cohesions. But in the case of the Supreme, there is no complex of pessimism, there is no question of clashes or cohesions, because in the case of the Cosmic everything is internal, nothing is external. Everything is within and nothing is without. The entire Universe comes within the range of His mind, within the range of His mental faculty, so there remains no second entity, no second individual; so the question of any clash doesn't arise. When one wants to get peace, what is one to do ? One is to convert one's small objectivity into infinite objectivity ; and that is the only way to get peace. There is no alternative. Just simply preaching the gospels of peace won't give you any peace. You are to convert yourself from small into big. There is big, there is no alternative. 3 June 1979 morning, Lyon THE REAL VALUE OF THE HUMAN ENTITY official source: A'nanda Vacana'mrtam Part 12 cross-references: Ba'ba' in Fiesch (as "Intuition and Surrender") 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. In the prehistoric world, on this globe of ours, the first language that was spoken was about six million years ago. The language came but the intellectual standard was very poor. At that time even the forefathers of present human society, the apes, the proto-apes were not here. Modern humans came about one million years ago. They had language, but at that time their intellectual standard was also very poor. As the intellectual standard was poor, so vocabulary was also very poor. Among even the developed species of apes, the vocabulary is about eight hundred. And in the most undeveloped species of humans, the vocabulary is a little more than nine hundred, whereas in the modern French language the vocabulary is more than four lakhs, that is, 400,000. Now, when. the first humans learnt how to speak, their expressions were mostly confined within the jurisdiction of the physical body and of mental phenomena concerning the physical body. And nothing more than that. Anthropological and archaeological history also says this. There was nothing called cardinal human value. Man was no better than animals. But as a result of clash and cohesion in the process of introversion, intellect developed. The eternal questions arose in people's minds. Who am I ? Where did I come from ? Where to go ? Their first intellect said, 'Who am I ?' They got the reply, 'His ; thou comest from Parama Purus'a.' 'Where to go ?' The second reply also was given, that is, 'Parama Purus'a is that Desideratum.' But there came another question. 'Who art Thou ? Who are You, O Parama Purus'a' ? Now, at this point philosophy comes. According to the records of human history, the first philosopher was Mahars'i Kapila. He lived about 3500 years ago. Now, 'Who art Thou?' So far as ordinary human intellect, not intuition, but human intellect, is concerned, there is no reply. Why no reply? The physical structure, the material structure, functions within the three fundamental relative factors -- time, space and person. Physical movements, physical activities, cannot be done beyond the range of time, space and person. The jurisdiction of the physical structure is extremely limited. And, because of the limitation of its jurisdiction, it cannot move beyond the starting point of individual or collective human structures, beyond the starting point of human intellect. That is, the individual or collective human intellect has a starting point, and its range, or its activities, cannot go beyond that point. It will have to function within a particular jurisdiction, as because where it is non-existent it cannot go. That is, as it moves towards the source, when it comes to the starting point--beyond that starting point it cannot go, because beyond the starting point the mind cannot function. It can function only within the range of the functional periphery of the mind. And this was the main difficulty with individual minds. And the existence and the qualifications and non-qualifications of the Supreme are all beyond the periphery of the mind. The human mind functions within the limitations of time, space and person. And when the mind tries to come in contact with Him, what happens ? The mind gets suspended. And when again the mind comes back from the Supreme touch, the mind comes within jurisdiction of time, space and person. It cannot express the feeling, the feeling that it had, it experienced, when it went beyond the jurisdiction of time, space and person, because its functional jurisdiction cannot go beyond time, space and person. And when due to mental concentration it went beyond the scope, the mind was suspended. So it is possible for human beings to feel Parama Purus'a with their intuition and not with their intellect. Parama Purus'a is something that can be touched by your intuition and not by your intellect. In Vedic language, intuition is called 'Bodhi' and intellect is called 'Buddhi'. The Supreme is beyond the range of your Buddhi. It is within the range of your Bodhi. Now when Bodhi developed after thousands of years, those human beings felt, understood, and realised that there are certain cardinal human principles. And there lie the cardinal values of human existence. After understanding that, men realised the real value of the human entity. And they also realised that the only goal of human existence is Parama Purus'a. There cannot be any second goal. And the only human development is man's movement toward Parama Purus'a, and in no other stratum of life can there be any development. Development means progress in the realm of spirituality and in no other realm. Human progress has nothing to do with religions ; human progress has everything to do with the human beings, occult movement, that is, movement towards the Supreme. And this movement towards the Supreme is the movement of synthesis, and all other movements, all other approaches, are movements of analysis, converting one into many. But this movement towards the Supreme, Supreme spirituality, is converting many into one. From heterogeneity to homogeneity . And all other movements are movements from homogeneity to heterogeneity. And this must not be encouraged if humanity is to progress. If humanity is to march forward, humanity must not have anything to do with the analytical approach to life ; the approach should always be synthetic. The first developed human language was the Vaedika language. But at that time there was no script. Those Vaedika Aryans who used to speak in the Vaedika language about 15,000 years ago could not write. They learned how to write about 5600 years ago. Their Macrocosmic ideas, supramundane ideas, their Supreme aesthetic stances, were all narrated vocally to their followers but could not be recorded because there was no a b c d, no alpha, Beta, Gamma. Now in this march of spirituality, there was no systematic approach. About 7000 years ago, it was Lord Shiva who brought everything into a systematised form, systematised structure, and that is Yoga, that is Tantra. The same thing was done again about 3500 years ago by Lord Krs'n'a. Now, in this process of spiritual march, march towards the spiritual nave, humanity sometimes for want of proper guidance was depraved, was degenerated, and under such circumstances it suffered from the psychology of sinning, a sinning complex. I told you that you must not say, 'Oh, Lord, I am a sinner, I am a sinner,' because it will develop the psychology of sinning. If you are not actually a sinner, you will be a sinner if you say this, if you think this. It is a defective psychic approach. And some people exploited this sinning complex of human beings and created so many differences, so many groups, so many diversities, in this human society which is actually a singular entity. Human society is a singular entity. But those people tried to create diversity in this singular entity. The educated and intellectuals of this Twentieth Century should carefully save themselves and also save the innocent human mass from their exploitation, from their physico-psycho-spiritual exploitations. Now in the past also, people were depraved for want of proper guidance. There was a sinner's complex in the mind of the common mass, and at that time in the hoary past, Lord Krs'n'a openly said, openly declared, Apicet sudu'ra'ca'ro bhajate ma'm ananyabha'k So'pi pa'pa vinirmukto mucyate bhavabandhana't Parama Purus'a, Parama Pita', says that even if you are the worst type of sinner, that is, he whom the sinners hate as a sinner, what will bappen? 'Bhajate ma'm ananyabha'k.' If you take the shelter of Parama Purus'a, then what will happen? Parama Purus'a will save you from all those serpentine nooses of sin. (You know 'serpentine noose', a noose which catches a snake like this? It is called a 'serpentine noose'.) And for those who take shelter, those who resort to Parama Purus'a, what will happen? Parama Purus'a will save them from this serpentine noose of sin. So, a person must not be afraid of sin, he should be free from all worries and anxieties regarding sin. Parama Purus'a will help him. Parama Purus'a is always with him. So, no person should suffer from an inferiority complex or sinner's complex. When the Supreme Father is with a person, why should he suffer from such a complex and why should he approach the Father saying, 'O, Father, I am a sinner, I am a sinner, I am a sinner'? Father will do what is needed. He should completely surrender at the altar of the Supreme Entity, at the altar of the Supreme Father, this is what he is to do. 'So'pi pa'pa vinirmukto mucyate bhava bandhana't'--and, in so doing, will attain the Supreme stance. He will get the Supreme bliss. So, no person should suffer from any sort of complex, any sort of defeatism. Parama Purus'a is with you. If, knowingly or unknowingly, you have committed any mistake or any sin, then your repentance and your singing Kiirtana, wholeheartedly, will free you from all sins. So, your future is always bright, never dark, never dark. 3 June 1979 evening, Lyon PERMANENT SHELTER official source: A'nanda Vacana'mrtam Part 12 cross-references: none 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. In this world of objectivity, everything comes within the territory of time, place and person ; and it is the wont of every created being, and especially of human beings, to search for a shelter. And a shelter of permanent nature is extremely necessary for these floating microcosms. What will be the best shelter? Everything that comes within the jurisdiction of temporal, spatial and personal factors is moving, is of transient nature. So nothing in this world can be your permanent shelter. If you want permanent shelter, you will have to go beyond the jurisdiction of this expressed world of three fundamental relative factors, and such a transcendent factor is Parama Purus'a. Hence, Parama Purus'a is your only shelter. There cannot be any second shelter. Once I said, He is the only Desideratum and there should not be any plural for 'Desideratum'. That is, 'desiderata' should never be used, because He is a singular Entity, and He is the goal. So the path of spirituality is the path of wise men. And each and every human being moves within boundaries of perfection. Human progress is nothing but a movement from imperfection to perfection. It is the natural wont of the human mind that whatever is its object, it is converted into that object. And when that Supreme Entity becomes your object, you will take the form of the Supreme Entity. You will be one with Him. And one thing I told you in a Maha' Cakra -- you should not think that Parama Purus'a is your object and you are the subject, because He is the Supreme centre of all objectivities. He cannot be your object ; you are His object. Each and every entity in this Universe is His object. He cannot be your object. While doing Sa'dhana', while doing your meditation, you should always think, remember, that whatever you are doing, He is seeing. That is, you are the object, He is the subject. He sees whatever you do. He sees whatever you think. To think is to speak within the mind. Whatever you think, whatever you speak within your mind, is then and there tape-recorded by Him. So nothing remains secret. So while doing your meditation and other forms of Sa'dhana', you should always remember that He is your Supreme Subject and you are His object. He sees whatever you do, and this is the final secret. What should I say ? This is the greatest secret of the Universe, and this secret no longer remains a secret because all of you know it. 7 June 1979 evening, Bombay TOWARDS THE NOUMENAL ENTITY official source: A'nanda Vacana'mrtam Part 12 cross-references: none 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. In this circumrotatory universe, the controlling nuclei of all created entities are themselves moving, and their existence remains within the scope of the three fundamental relative factors - time, space and person. But in the case of the Supreme Entity, Its Nucleus is beyond the scope of the three fundamental relative factors, so it does not move. Whether an entity is mobile or immobile is dependent on whether it comes within the scope of time, place and person. In this universe, nothing in motion can be considered as absolute. Such things are always relative. Their movement is relative. Regarding Parama Purus'a, it has been said that It is non-moving. The fact is that the Entity which is not relative is beyond the arena of mobility or immobility because It is beyond the periphery of time, place and person. We can neither say that It is moving nor say that It is non-moving. Now the question is, what should human beings do to attain the Supreme Stance? Human beings have to take their minds out of the arena of innumerable objectivities. In fact, the human mind is engrossed in crude physicalities. In this crude world also we find many small objectivities, and above these smaller objectivities there are some big objectivities, followed by still bigger objectivities. Just as there are many crimes, and we say that crimes are innumerable. But in this mundane world, what is the worst crime? Some will say it is stealing, others will say dacoity, while still others will say something else. But, on analysis, you will discover that behind the vices there is one fundamental vice. And that primary vice is falsehood. Here falsehood is the fundamental sin from which other sins originate. In the old German language, the fundamental entity on which other entities are based is called the 'noumenal entity' and other entities are called 'phenomenal entities' in old Latin. So whatever we see in this observable world is 'phenomenal'. In this crude world, whatever we see, hear, taste, touch or smell comes within the scope of the phenomenal. Behind the phenomenal lies the noumenal. With a little effort, we shall discover that what is working behind the curtain is the noumenal entity, just as falsehood is the root of all vices. If a thief shuns falsehood, the base of all vices, he will also have to give up stealing, because people will catch him. If he is virtuous, then he will admit his guilt and will have to give up stealing. That is why people say that thieves should not have two characteristics, namely, they should not speak the truth, and they should not have the disease of coughing. In case a thief goes to steal and starts coughing, the householders will catch him. So the thief should not have these two attributes. We deduce conclusions just from whatever we observe in this external phenomenal world. We should try to see the subtle cause behind the crude phenomenal world, but we do not see it. For instance, a particular person stole something, and when we say, 'Thief ! Thief!' people will start beating him. If we try to inquire about the reasons for the theft, we may come to know that he had been hungry for the last three days. And how are we treating him ? We are beating him rather than giving him food. So we should think and try to find the noumenal cause behind the phenomenal world. If he was hungry and so stole, then we are more responsible for that theft than he, because we failed to build up society, so that he had to remain hungry. So we must see, and try to find the noumenal cause behind the prima facie observable world. If we are intelligent beings, possessing intellect, we must discover the noumenal cause. It is not proper to arrive at conclusions from mere observation of outward expressions. In some places today, a person's hand is cut off if he engages in stealing. With a little thought it can be seen that this is not at all a humanistic recourse to eliminate stealing. We must seek the noumenal cause behind all actions. All activity, good or bad, has a centre of action, and actions are controlled by the mental nucleus in the same manner as electrons move around their controlling nucleus. We have, therefore, to seek that Cosmic centre and find out where lies the nave of that Cosmic wheel. If we do not seek it, we do harm to both individuals and society. So in every action there is movement, a change of place. Whatever you see in this observable universe has some centre of action. The nuclei are themselves activated, are non-stationary. The desire to eat rasagolla stems from a particular point in the mental arena, and this point is constantly moving from one object to another. This is the characteristic of the mind. Behind all phenomenal, actional, faculties lies the noumenal entity. And behind even this noumenal entity that may be called 'supra-noumenal'. Everything that comes within the scope of time, place and person is charming. So noumenal entities also undergo metamorphosis. If you research the noumenal causes, you will discover the root cause behind all actions. What is noumenal in the first phase becomes phenomenal in the next phase, and so on. Behind all actions lie the seeds of Sam'ska'ras, reactive momenta. The motor and sensory nerves also keep adjustment with the mental vibrational flow. The mind runs after whatever gives it most pleasure. In the process of introspection, you will find that what is noumenal in one phase is phenomenal in the next phase, and beyond it lies the supra-noumenal - the final Noumenal Entity. This Noumenal Entity is beyond the reach of time, space and person. There is no movement in this ultimate noumenal phase. It is fixed, and there is no noumenal entity beyond it. I explained that it is difficult to say whether the centre of actions of this circumrotatory universe is moving or non-moving, because both movement and non-movement fall within the scope of time, place and person; while that Supreme Entity, the nave of the Cosmic wheel, is beyond the scope of the three fundamental relative factors. It may be said either that there is absolute speed or that there is absolute pause, but in this observable world, absolute speed or absolute pause is not possible. In the introversive phase, the movement of the mind from the phenomenal towards the noumenal brings immense pleasure. The farther the movement towards the Supreme Noumenal Entity, the greater the degree of bliss. The merger of the entitative nucleus of the unit existence with the Supreme Noumenal Entity is called 'salvation.' So Dharma Sa'dhana', meditation is an introversive movement, not an extroversive intellectual extravaganza. As regards progress, there is no progress in the mundane, or physical, sphere, nor even in the mental sphere. This is because the movement of both of these spheres is transitory. Only the movement towards the A'tman is true progress, because its controlling nucleus is beyond the ambit of any movement. Spiritual progress is the only real progress. Those who deem mundane or psychic movement to be true progress are misguided and are wasting their time. Whatever Ka'la Purus'a giveth with one hand He taketh with the other. Intelligent people will remember this. It is said, 'To ask for anything is to die. Don't beg.' Wise people have added, 'One gets pearls without asking, but fails to get even a penny if one asks.' Therefore, never ask anything from Parama Purus'a. If the Lord does wish to give something, ask only for Him and nothing else. 8 June 1979 evening, Bombay