COSMIC ATTRACTION AND SPIRITUAL CULT

official source: Subha's'ita Sam'graha Part 7

cross-references: also published in Ananda Marga Ideology and Way of Life in a 
	Nutshell Part 8,Prout in a Nutshell Part 11

this version: is the printed Ananda Marga Ideology and Way of Life in a Nutshell 
	Part 8, 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.

      During the last Goraks'apur Dharmamaha Cakra( Spiritual Congregation) I said that for microcosmic progress three factors are indispensable - physical clash, psychic clash and attraction of the Great.

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

      Tula' dhuni dhuri a'nshure a'shus
	A'nshu dhuni dhuni niravara sesu

      "When cotton is spun its fibres become more subtle. As a result of further spinning, that is further physical clash, its fibres become so subtle that they are almost invisible to the eye."

	In the dexterous hand of Prakrti, the solid factor becomes metamorphosed into mind, and mind is later converted into Consciousness.

	In the initial stage of Pratisaincara, only physical clash takes place, extreme physical clash, which leads to the evolution of mind. The mind, in its evolutionary flow, remains associated with matter with the active participation of vital energy. Thus the primordial factor behind creation in this observable world is physical clash. As a result, animate entities emerge from inanimate matter.

      Though the term non-matter means unit consciousness, existential-I and doer-I, in subtle analysis only Non-attributional Brahma deserves to be called non-matter. Physical clash transforms the physical object into mind-stuff, and mind-stuff into non-matter. Whenever the objective counterpart of Macrocosm is converted into non-matter, it no longer remains its objective counterpart, but becomes its subjective counterpart.

      Though the unit mind originates from matter, in the absolute sense it evolves from the Macrocosmic mind. Matter is nothing but the combination of physical vibrations emanating from the Cosmic mind. What we call physical clash is, from the Cosmic point of view, direct Macrocosmic psychic clash, and from the microcosmic point of view, indirect Macrocosmic psychic clash. When so-called physical clash is superseded by direct Macrocosmic psychic clash due to close proximity to the Supreme Cognitive Entity, a material object becomes a conscious entity. When that conscious entity is further assailed by the direct waves of the Macrocosm, it can be called the human mind.

      Thus the human mind is created as a result of physical and psychic clash in the relative world and Macrocosmic psychic clash in the absolute sphere. The appropriate structure for the human mind is selected by the Macrocosmic mind out of the five fundamental factors. That structure is the human body.

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

      Even though both physical and psychic clash help in effecting progress, human beings can generally be divided into two categories: those who only welcome psychic clash, and those who prefer to remain engaged in physical clash. The first category we can call idealists (bha'vava'dii), the second category materialists (bhogava'dii). I intentionally do not use the word jad'ava'dii to describe the latter.

	It should be remembered that both the materialists and idealists are sa'dhakas, the only difference between them being their goal. If analysed in a subtle way, it will be seen that both categories harm society. Human beings will have to advance by maintaining a balance between the two; by keeping the Supreme idea fixed before them as their goal in the midst of physical clashes.

      In the relative sense, only physical clash exists in the Saincara phase of the Cosmic Cycle, whereas in the Pratisaincara phase all three exist: physical clash, psychic clash and attraction of the Great. Now, in the case of these clashes, what clashes against what ? Whatever the clash, physical or psychic, it exists between two forces- Vidya' and Avidya'. Suppose in the phase of Saincara the positive Vidya' force is fixed at forty and the negative Avidya' force is fixed at sixty. The resultant will be twenty in favour of Avidya'. In the phase of Saincara, this stronger Avidya' force causes the ectoplasm to move away from the Macrocosmic Nucleus (Purus'ottama).

      In the phase of Pratisaincara, if the positive Vidya' force is fixed at sixty, and the negative Avidya' force at forty, the resultant will be twenty in favour of Vidya', causing the ectoplasm to gradually advance towards the Macrocosmic Nucleus. The subtle Cosmic Mind-stuff is metamorphosed into the material particles of the relative world. The return of these particles to non-matter is caused by physical clash, psychic clash, and attraction of the Great.

      To encourage physical clash is also a kind of sa'dhana' which is called karma yoga. In karma yoga human beings perform sa'dhana' physically, by rendering service to living beings and the world at large, by conducting scientific research, etc. Physical clash increases the inter-atomic space within material objects, resulting in the transformation of crude matter into mind stuff. This metamorphosis of matter into mind occurs due to the dominant Vidya' force. Whatever physical or psychic energy might be applied in the process of transformation of matter into mind, it cannot exceed the resultant twenty in favour of Vidya'.

Those people who opt for the path of physical clash use all their energy gained in the process of Pratisaincara to deal with matter. Thus, although there is no scope for the acquisition of knowledge in their minds, there is certainly room for devotion, because the goal of the Vidya' force - with which they are engaged in physical clash - is Purus'ottama. So those who move with the flow of Vidya' are certainly advancing towards Brahma. This movement towards Brahma, this attraction towards Purus'ottama is termed devotion.

Self-awareness arises as a result of clash. The awareness that arises as result of physical clash is termed jad'a'buddi ( crude physical awareness), for it remains associated with matter . The consciousness of animals and undeveloped humans is matter-oriented. Even the atheists and materialists of the so-called progressive human society are no better than people of dull intellect. Such people want to deny the existence of spirituality just to cover up their own intellectual hollowness. Their denial betrays their moral and intellectual bankruptcy. It does not speak of their glory, nor does it diminish the value of spirituality.

Devotion plays a positive role in the process of clash. Had there been no factor to maintain the balance among all the objects created within the Macrocosmic mind, the entire structure of the universe would have fallen apart. To maintain harmony and balance within the universe, there is a mutual attraction among all objects: each microcosm is attracting the other microcosms. All finite microcosms, His innumerable manifestations, are entitled to His deep universal love with which He has bound each microcosm to Himself and in which His divine ocean of bliss is perennially flowing. Attraction is the innate characteristic of microcosms. When this attraction is for finite objects, it is called ka'ma (longing for physicality), and when it surges towards the Cosmic Entity, it is called Prema ( universal love). Of course, ka'ma is nothing but a limited form of prema. When microcosms rush towards Parama Purus'a with the irresistible force of universal love, it is termed devotion. Since clash drives the microcosms to move towards subtlety, it follows that then clash must be the sustainer of devotion.

      The materialists are the worshipers of ka'ma. They remain preoccupied with casteism, nationalism, communism, etc. confining their love to a particular social group or state, and do not feel any qualm of conscience in spitting venom against another social group or state. Such a limited expression of love should not be called devotion. Those who are genuine devotees will shower their love equally on each and every entity of this universe. When materialists show off their universal love, it is nothing but a facade to misappropriate others' property.

	Some people choose the path of psychic clash in order to satisfy their psychic longings. They do not crave for the mundane objects of pleasure, but only seek psychic objects such as name, fame, etc. Pure psychic clash is perhaps subtler than physical clash, but how far can it promote human welfare ? Even educated and intelligent people are found to indulge in constant mudslinging against others merely to attain name and fame,even though they are free from the instinct of greed for money. Can this sort of psychic clash lead the mind towards subtlety ? On the one hand, ectoplasms, being powdered down due to clash, may achieve a fair degree of expansion, but on the other hand, under the dominance of the propensity of greed, the mind gradually moves towards greater crudity; that is, it moves along the path of negative Pratisaincara.

	That is not to say that physical and psychic clash should be avoided. On the contrary, they should be encouraged, but without losing sight of the Macrocosmic goal.

      When one's mind becomes more subtle and expanded, it is no longer assailed by petty thoughts. The psychic ectoplasms will be powdered down and, melting in the heat of sa'dhana', will be ensconced in the non-attributional stance. Physical and psychic clash attains the highest fruition in the attraction of the Great. Without this divine attraction life loses its charm.

	The human mind is one's greatest friend if it moves towards subtlety, but if it degenerates to the level of crudity it becomes one's deadliest enemy. Through the process of psychic clash human beings of today are able to make atom bombs. But as their endeavour is motivated by materialistic desires, the consequences are dreadful.

      The structure of mind is determined by the nature of its object. If the psychic object is crude the inter-atomic gaps within the mind will become increasingly smaller, and the mind will ultimately refuse to accept anything except its own crude object. This is the reason why the supporters of narrow-isms become incapable of accepting rational ideas. Their psychic receptivity is lost due to the superimposition of crude ideation. The necessity of the resultant Vidya' force (+20) becomes irrelevant to them. They say, "Why should I bother about such subtle things. I'm quite happy as I am." Such people, engrossed as they are in materialism, are bound to be reborn in crude material bodies.

      When one's goal of ideation is Parama'tma', one attains absolute progress. As one's psychic object is subtle and expansive, one's psychic body becomes subtle and expansive, too, and finally becomes one with the Macrocosm. During the period of psychic clash in the phase of Pratisaincara, it is assumed that microcosms advance due to the resultant Vidya' force (+20). But as a result of Cosmic ideation, can the speed of progress of microcosms exceed that of Pratisaincara ? Yes it can. It is known as attraction of the Great. But those sa'dhakas whose brain and nervous system have become accustomed to the natural speed of the vidya' find it difficult to adjust to the accelerated movement caused by the attraction of the Great. This is demonstrated by the sentient expressions such as tears of joy, horripilation, dance, etc. which occur uncontrollably in them. Sa'dhakas who can adjust themselves to the accelerated movement will not be affected by these sentient expressions.

	The movement caused by the attraction of the Great is called true devotion. Physical clash also produces a type of devotion, but that is static in nature. And the devotion caused by psychic clash is mutative in nature. Actually, there is very little difference between the devotion born out of psychic clash and that born out of the observance of the moral code. Those devotees who do not nurture a desire for the Supreme cannot feel the sweetness of sentient devotion. Their minds are full of petty thoughts, their outlook is that of one engaged in a commercial transaction. Ideation on the Supreme is the only way to attain real bliss. Attraction of the great is the only genuine devotion.

      Parama'tma' has been attracting all to Himself, with the exception of none. Some people complain that Parama'tma' has forgotten them, but to say that is unjust, for no living being is outside the Cosmic Cycle. He has been attracting all with His sweet bond of love. Sometimes this love appears to be painful, sometimes pleasurable. But whatever the experience, painful or pleasurable, He comes to you. He does not cast you in any world beyond the scope of pain or pleasure. If you ever see that this has happened, you will know that you have lost your identity.

	Hence a genuine spiritual aspirant will say at the time of happiness, " Oh Lord, how great you are, having remembered such an insignificant person as me," and at the time of pain, "Oh Lord, how great you are to have come to me in the form of sorrow, even when others ignore me". An innocent person acquitted in a court case should say, "Oh Lord how great you are! You saved me by upholding justice". And the guilty one should say, "Oh Lord, how great you are! You have made me realise my mistakes by undergoing physical and psychic torment." And the judge should say, "Oh Lord, you have honoured me by making me the deliverer of justice".

      According to divine decree, if the positive vidya' force in Pratisaincara is sixty and the avidya' force is forty, then the resultant vidya' force is twenty. With the help of this resultant force of Vidya' (+20), Parama Purus'a is attracting microcosms towards Himself. When microcosms surrender totally to vidya', they will certainly attain Brahma some day. And if the microcosms, by virtue of sa'dhana', can accelerate the flow of vidya', then their resultant Vidya' force will merge in the resultant vidya' force of Brahma. This pursuit of vidya' in individual life is the sa'dhana' of Sagun'a Brahma. But if one wrongly pursues the path of avidya', one moves counter to the resultant vidya' force of Brahma. The result of this movement against the Cosmic will can never be good. Philosophically, it is known as total annihilation. Hence during the sa'dhana' of Sagun'a Brahma the vidya' force has got to be developed.

      Sa vidya' ya vimuktaye. Vidya' is that which brings total liberation. Now, the question is, with how much force can microcosms advance? As long as human beings advance due to the resultant vidya' force of the Supreme Entity, they are regarded as sa'dhakas of sentient devotion. In this flow of movement they only have one desire in their minds: the desire for liberation. When they take the help of the positive force and become one with Purus'ottama by cleansing themselves of all impurities, the devotion with which they advance is called ra'ga'tmika' bhakti. At that phase of sa'dhana' they do not desire liberation, but yearn for Parama Purus'a alone. In this category devotees the resultant Vidya' force (20) is the original Vidya' force the Supreme Entity.

      Devotion can only be cultivated due to rigorous penance through action and knowledge for lives together. Even illiterate people can perfect ra'ga'tmika bhakti. When great scholars, well-versed in the scriptures, see the height of devotion of the common masses, they stare in blank amazement like fools. When spiritual aspirants advance along the path of devotion, but do not sufficiently develop the resultant vidya' force to attain the status of ra'ga'tmika' bhakti, they attain a stage of devotion called ra'ga'nuga bhakti.

      Physical clash leads to the development of the physical aspects of life primarily, and the psychic and spiritual aspects secondarily. In psychic clash, intellectual development is primary and progress in other spheres, is secondary. In attraction of the Great, spiritual progress is primary but at the same time there is adjustment between physical and intellectual progress, and intellectual and spiritual progress.

      In the attraction of the Great the spirit of sa'dhana' is nothing but total surrender or kevala' bhakti. The entity to whom one surrenders one's all is Ta'raka Brahma. 

Bha'dra Purn'ima, 1958, Ramnagar
Subha's'ita Sam'graha Part 7