COGNITIVE FACULTY AND THE SUPREME DESIDERATUM

official source: Subha's'ita Sam'graha Part 9

cross-references: also published in Ananda Marga Ideology and Way of Life in a 
	Nutshell Part 10

this version: is the printed Ananda Marga Ideology and Way of Life in a Nutshell 
	Part 10, 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.

      The subject of today's discourse is "The Cognitive Faculty and The Supreme Desideratum" (Citi Shakti O A'lambana').

	Both the Supreme Cognitive Faculty and the Supreme Operative Force are present in the primordial Force or the Causal Matrix. Dharma is the means to reach that Cognitive Faculty and Supreme Desideratum. When a microcosm accepts something as the Supreme Desideratum it becomes identified with its desideratum. For instance, when a cockroach constantly thinks of a ka'nchpoka' in fear, its body gradually takes the form and colour of ka'nchpoka. When a chameleon thinks about the colour of a leaf on which it sits, its own colour becomes the same as that of the leaf. This is called natural camouflage.

	The desideratum of the Operative Principle is the Cognitive Faculty. Parami Prakrti ideates on Parama Purus'a because she is sheltered in Parama Purus'a. That is why it is said in the scriptures, Prakrtih sa' nityanivrtta': "Prakrti is being metamorphosed into Purus'a at every moment because Parama Purus'a is Her object of ideation".

	Every entity of this created universe is associated with the Cognitive Faculty, either directly or indirectly. Parama Purus'a's first object of creation is Parama' Prakrti, the supreme Operative Principle. With the Cognitive Faculty's sanction, the Operative Principle then creates various entities of ever-increasing crudity. Thus the first object which Prakrti creates in the process of evolution is Parama Purus'a's second object of creation. The first object of Parama Purusa's creation is Prakrti ; the second object is the first entity created by Prakrti, and the third object is that which is created by the second object. In this way different objects are being created one after the other.

	These stages are mysterious as far as their external forms are concerned: they are created in such a way that one stage cannot only create subsequent stages, but provide vitality to them as well. These creations are not abrupt. The creative process can be likened to the manufacturing of sugar-cane molasses. First the sugar cane is cultivated ; then the juice is extracted from the cane ; then molasses is processed from the juice and finally sealed in tins. Just as all these stages occur in proper sequential order, similarly all the entities of the universe are created and connected to one another. Nothing is disjointed or disconnected, nor could that ever be possible. Whenever something is about to become disjointed or disconnected Prakrti immediately places it in an ordered sequence again. Behind these stages of metamorphosis, the factors of time, space and person are active.

	Had this gradual metamorphosis within Prakrti not occured the spatial, temporal, and personal factors would not have been created. To maintain the continued unfoldment of the various stages, time, space and person are indispensable. These three relative factors are not required merely to substantiate existence, and for Parama Purus'a they are certainly unnecessary ; but they are indispensable for facilitating the process of evolution.

	The primordial point of creation or shambhu' lies in Prakrti (Svyambhu' exists between Purus'a and Prakrti). Hence, shambhu' is the first object of Parama Purus'a. The entity which is in full control is called shambhu'. In shambhu' there exists dynamicity, endeavour and evolution. The endeavour to transform takes the form of synthesis amongst the spatial, temporal and personal factors. Without these three factors, shambhu' could never be manifested. When shambhu' and the Operative Principle become active with the help of the three relative factors the name of that transformed shambhu' is bhaerava.

	Human beings try to awaken the seed which lies dormant in the individual human mind in a congenial environment. Suppose people possess certain good qualities but due to an uncongenial environment are not able to express them. They eagerly search for a congenial environment, and as soon as they find it, they immediately express their latent qualities. The expression is made so quickly that it cannot be accompanied by any firm judgment or analysis. Here speed is the main factor; judgment and analysis are secondary.

	Likewise, when shambhu' becomes manifested--that is, when it is transformed into bhaerava, it moves with tremendous speed in a straight line. At this stage nothing can be created, because to create something a calm mind is required. But when shambhu' is transformed into bhaerava there is speed, there is a sudden release of energy, but no power of analysis. Its witnesship is embedded in the Cognitive Faculty. Thereafter, when shambhu' is being manifested in a straight line, the Cognitive Faculty is witnessing it also. But, in spite of that, it is not able to create anything new because Shakti is suddenly released, and the Cognitive Faculty is only witnessing this release of energy. 

	When people's suppressed desires begin to take concrete form in the external world, they become confused: they wonder what should be done and what should not be done.

      When people watch the externalisation of an internal thought which had been confined for a long time in the innermost recesses of the mind, or which had been kept hidden in the jewel case of the inner heart they obviously become confused. The same thing occurs when the tranquil shambhu' becomes metamorphosed into bhaerava : it can no longer remain within hard and fast rules and regulations. But, in the subsequent stage, when there is some relaxation due to internal clash, it assumes a particular form, although a distorted one This assuming of forms also takes place step by step when shambhu' remains in the form of the primordial point. It is itself a special stage. Thereafter, when shambhu' undergoes change in the flow of energy, it reaches its second stage. This transformation is a necessity, because no creation can start from a stationary point. In order to commence the process of creation shambu' needs to imbibe tremendous momentum.

      In this tremendous momentum the Operative Principle is more predominant than the Cognitive Principle. The Operative Principle, being a blind force, cannot create anything at that stage, but it heralds the beginning of an impending creation. When the internal clash causes distortion and creates waves, the first emanated wave is the longest wave. When a straight line is changed into a curved line, it is difficult to determine whether the first curvature is an idea or an object, because its wavelength is very long. We can certainly call it a particular stage--the very first stage. Thereafter the wavelength gradually decreases, resulting in a series of subsequent stages in which objects, elements, compounds, entities, ideas, and relative expressions are created. The first stage, in which, the first expression is in a straight line is called bhaerava. Thus, evolution proceeds gradually from subtle to crude, and from crude to subtle to subtler and, finally, to the subtlest. Thus the conversion into maximum crudity ends at that point where no further crudification is possible. At that point there remains hardly any acceleration ; from there retardation starts, and finally the conversion into solid matter.

	This complete cessation of movement is contrary to the principle of dynamics. In this universe nothing can stop moving : absolute pause or absolute speed simply do not exist. Pause and speed are relative. The cessation of movement is contrary to the principle of relativity, because between these two stages the relative factors are ever-active. It is these factors which cause one stage to be converted into a subsequent stage. This is how the flow of creation proceeds in matter, in mind and in consciousness. When movement reaches the point of maximum crudification, it is given a severe jolt by the relative factors. At that stage there is no scope for further crudification, because the nadir point of crudity has already been reached. This nadir point is called svayambhu'. The jolt caused by the impact of the relative factors causes the flow of creation to move towards Consciousness, that same consciousness which was once converted into abstract. Consciousness, abstract and matter are the terms used to describe the same Entity in different forms, in three different stages. Some learned fools incorrectly interpret these three stages as being different entities, thereby creating confusion in the common people. These three stages can be likened to ice, water and vapour--the basic substance is the same it merely takes different forms.

	This crudest point, svayambhu', is an object of the Cognitive Faculty ; the three stages are objects of the Cognitive Faculty and time, space and person functioning within these stages are also the objects of the Cognitive Faculty. The nature of time, space and person is such that when they work on a subtle level they automatically work in a subtle manner. In the sublest stage, space is not like this terrestial earth, time is not like the hands of a watch, and person is not like the human form as we know it. Rather in that stage the relative factors assume immense proportions : space is the vast spatial expression which even accommodates Consciousness . Time becomes capable of reckoning the Cosmic Mind, and person is none other than Sagun'a Brahma. In a well-ordered environment of time, space and person, the finite objects maintain the closest link with Parama Purus'a. Once the mind is created, Parama Purus'a is reflected on the mind. That internal reflection is called gun'a'tma'. That is, jiiva'tma' could reside in the five fundamental factors also if they had minds what to speak of matter. Even a living protozoa has a mind, although a very undeveloped one, so it too receives the reflection of the vast Cosmic Mind. Thus, whenever mind is expressed, or whenever the mind has originated but is not yet fully expressed, the A'tman is reflected. Where there is no mind, the material body is directly guided by the Cosmic Mind ; otherwise, it is guided by its own small unit mind. Whatever exists in this orderly world be it matter or mind-stuff, trees, plants, birds or animals, or human beings, reflects Parama Purus'a. Thus Parama Purus'a is the witness of everything--nothing can be kept secret from Him.

	What is the unit mind? The Macrocosmic Mind originates from Macrocosmic Consciousness. Just as the five fundamental factors originate from the Macrocosmic Mind, similarly out of matter evolves the abstract. The unit is created due to clash and cohesion, which takes place within every material structure. This mind tries to take command of all the activities of that structure, thereby establishing its total authority. But the question is, where does the unit mind, which exists in a protozoa, an evolved human being or a learned scholar, actually come from? The unit mind is a metamorphosed form of matter, and matter is a metamorphosed form of Cosmic Mind. In the process of evolution, the Cosmic Mind takes the form of matter. The unit mind is obviously very small in comparison to the Cosmic Mind. How can such a tiny mind ever expect to use logic to analyze or judge Parama Purus'a ? To attempt to do that would be sheer arrogance, a futile pursuit which merely wastes time.

	For a unit mind the wisest course of action is to ideate on the Supreme Entity, for by doing this it will become increasingly elevated. The nature of mind is to become as it thinks. Thus when a mind constantly ideates on the Supreme Entity, it gradually expands and eventually becomes one with the Cosmic Mind and it automatically becomes composed.

	Parama Purus'a is the collection of infinite unit minds. Is it therefore not ludicrous for a small unit mind to try to judge Him? How can you ever expect to analyse His vast mind ? You require physical eyes in order to see things, but how many things can you see at one time ? You can only see objects when light waves are reflected off them and carry vibrations to your eyes, and even then only when the distance is short and the light is not too dim. So you have to make do with limited faculties. But for the Cosmic Mind everything is an internal phenomenon. He sees everything without the help of eyes. Just as a blind person imagines things of vast proportions within his or her mind, similarly Parama Purus'a sees everything and everyone within His own mind.

	The five sensory organs--eyes, ears, nose, tongue and skin-bring external objectivities in contact with the mind, and express mental ideas in the external world with the help of the nerves. The One for whom nothing is external, who has created everything within His mind, sees every action of the sensory organs. Now what will this unit mind do, this unit mind which has been created after Svayambhu Vindu according to the dictates of time, space and person, or as a result of clash within the material body and according to the momentum of the Cosmic force? The unit mind advances according to the influence and momentum of time, space and person. That being which moves for the sake of movement, is called an animal (pashu). To say that an animal is a being which has an animal-like body is incorrect ; it is more precise to say that an animal is a being which is guided by only a few inborn instinctive momenta, thus many human beings can be said to be animalistic. When the number of animal-like humans increases, human society and culture rapidly degenerate. This is the situation in the world today. But this social and cultural collapse will be overcome in the future,

	In the long history of humanity periods of degeneration have come and gone. When the number of animals in human form increases, rational people become more active to save society. In response to their collective prayer, Parama Brahma, the Supreme Entity, applies a special power so that human civilization is saved from annihilation, and injected with new life to enable it to advance with fresh momentum.

	Whenever the nadir point of degeneration is reached, the Supreme Entity applies His special power. This power takes the form of His Maha'sambhu'ti. He applies His special power in the world when rules and regulations no longer remain effective, when institutions and values crumble. The special advent of Maha'sambhu'ti signifies that the human race will have a new awakening.

	When people are stricken with fear and despair about the future, when the society, country, and culture appear to be on the brink of disaster, then the time is ripe for the advent of Maha'sambhu'ti. Through His special manifestation, Parama Purus'a will certainly save the society. Our only task is to move according to His guidance.

True human beings are those who move according to the natural impetus of time, space and person. They study their surroundings and the historical events which have caused the present, and the direction in which society should move in future. True human beings can discriminate between right and wrong, just and unjust. True human beings are sure that their goal is the Supreme Goal and they move towards it with steady untiring steps. Only when the true Goal is realised can we say that the auspicious dawn has come in life, and people are worthy to be called human beings. Those for whom the Supreme is not the ultimate desideratum of life, do not deserve to be called human beings in the strict sense of the term.

      The innate characteristic of the human mind is that it requires physical objects ( a'hhoga or physical pabulum ) for the preservation of physical existence ; subtle psychic objects ( subtle pabulum ) for satisfaction and expansion, and the greatest object of all, Parama Purus'a, the Supreme Goal of life (a'lambana or the Supreme Desideratum.) Physical objects are limited, for they exist within the periphery of time, space and person. Thus one day they will be totally exhausted. Something which is dear today will be despised tomorrow, and may be treated with indifference the day after tomorrow. An item of food which tastes delicious when it is fresh, may be totally unpalatable after a while. This is what usually happens in the mundane world.

Suppose you are attending a party, and have a craving for more rasogollas but your stomach is so full that to eat another is a physical impossibility. You return home disappointed, for you think that had you eaten a few more you would have enjoyed the party even more. This is what happens with physical pabulum --being limited it cannot provide unending satisfaction. But the flow of subtle psychic pabulum is endless. Because of its limitlessness, the human mind cannot accept it endlessly. After enjoying it for a while one becomes tired. This sort of pabulum can never provide one with supreme satisfaction or supreme development either. Hence we cannot call psychic pabulm the desideratum of life. 

Something which we cannot accept permanently we may call pabulum, but the desideratum of the spiritual world should not be called pabulum because there is no one to enjoy the pabulum. What deserves to be called the desideratum ? The desideratum can only be that Entity which remains unassailed by the three relative factors. Therefore the only desideratum is Parama Purus'a, for He alone remains beyond the periphery of time, space and individuality. The three relative factors are born after the process of metamorphosis begins from Shambu' Liunga. Parama Purus'a is the only Absolute Entity ; everything else is relative. So if one wants to attain the highest realm of existence one will have to transcend the domain of relativity, for everything relative, undergoes metamorphosis.

	Etada'lambanam shres't'ametada'larnvam'an param
	Etada'lambanam' jina'tva' brahmaloke mahiiyate.

	If the human mind has to accept something as its object, it should only accept Parama Purus'a, and nothing else. If it is to accept any entity without a second, then Parama Purus'a alone should be accepted. If any entity is to be known, then only Parama Purus'a should be accepted as the object of knowledge, and none else. Whatever is a desideratum is certainly a mental object. But the Cognitive Faculty is the subject, because He is witnessing everyone and everything. Whatever is being created is a different stage of creation. He is the subject and all other entities are His objects. He is the witnessing entity because He is the Supreme controller. Human beings are His object. 

	Likewise when human beings accept Parama Purus'a as the polestar of their lives, then Parama Purus'a becomes the object and human beings become the subject. But how is that possible? When He is the Supreme Subject of all objectivities, then how can He be your object? He is the subject, you are His object. But at the same time no one except Parama Purus'a should be made the object of life. Nothing except the Supreme Entity is dependable - no one except Parama Purus'a deserves to be the goal of life. So what is the solution? Rationality proves that He is the subject of all objects; but on the other hand we find that only He should be made the object of life. But is that possible? Yes, it is.

	Human beings work according to the divine plan and while working they take the name of the Lord. They ideate on Him and think internally, " I am His object and He is my subject. He is seeing whatever I am doing." So He remains the subject throughout. When He is made an object it is for the purpose of ideation on Him. Moreover, there is an additional benefit: when I think I am His object and He is my subject, I cannot commit any wrong under any circumstances. His ever wakeful conscience will constantly warn me, "What are you doing? He is watching you."

	Thus it is necessary to accept Him as your object and to accept Him as your object this method must be adopted. Consequently He will know all your thoughts and imaginations. all your words and actions. The unit being will remain ever aware of this fact. When someone argues among friends that there is no God, the Supreme Entity immediately hears it. Thereafter when that person becomes frightened on a lonely night and takes the name of the Lord, he confesses "Oh Lord, you certainly know that to save my prestige amongst my friends I said that you do not exist. Those words were merely spoken with my mouth and do not represent my true feelings."

What is the necessity of this hypocrisy? Each and every human being, consciously or unconsciously admits the presence of Parama Purus'a. Some people lie by saying that they do not accept Him, others tell the truth plainly by saying they do. To give recognition to a simple truth is the sign of courage. But by denying the existence of God one will have to apologise again and again to Him for this hypocritical behaviour. Why should one do that? Why should the educated, intelligent and enlightened people give indulgence to such hypocrisy? Rather, they should declare courageously, "I am a child of the Supreme Being. I accept Him. He is the goal of my life. I shall proceed towards Him. Nobody on this earth can create an obstacle in my march towards Him. I will move towards Him drawn by the irresistible Cosmic attraction. This is my dharma--simple and straight-forward. This is my natural wont. Nothing can detract me from pursuing my innate characteristic."

14 December 1967, Calcutta
Subha's'ita Sam'graha Part 9