THE GOAL OF HUMAN IDEATION 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. Ba'ba' to one Avadhu'ta: Come here, please, sit. If eternal time and nature are working in closest cooperation, then can that cooperative entity be accepted as the goal of human ideation, of human life? Avadhu'ta: The tempus eternal and nature combined together can never be the object of ideation, for these reasons: first, because 'the tempus eternal' means - due to psychic measurement of the motivity of - B : The tempus is the psychic measurement - A : The tempus is the psychic measurement of the motivity of action. Now wherever there is a question of psychic measurement, it is the unit mind that will measure, the unit mind being the measuring rod. That measuring instrument can never become the object of ideation: it is quite imperfect. The second thing is, when there is a question of the measurement of the motivity of action - B: Measurement of psycho-physical action starts in the psychic sphere and ends in the physical sphere. A: So the psychic action that starts in the psychic sphere and continues in the physical sphere is also circumscribed by time, space and person. So in that case also we find that it comes within the scope of relativity. And anything that comes within the scope of relativity can never be the object of ideation. The same thing can apply to the question of motivity. Because motivity always takes place within the psychic sphere. So anything coming within the scope of psychic relativity can never be the object of ideation. B : Motivity starts in both the psychic sphere and the physical sphere. A : So in that case, we do not find anything transcendental. So that which remains within the realm of the psyche can never be the transcendental goal of the microcosm. B : What is action? A : Action is the change of place of any object. B : Something is there, then it comes here. That means change of place. So some action is done. A : Naturally any action manifested in this expressed universe shows that space is relative. Anything that comes within the scope of space is bound to be subject to the factor of relativity and hence can never be transcendental in character. B : Anything that comes within the scope of space, comes within the scope of time and person also, so it is a creation of relativity. A : Hence it doesn't deserve to be the goal or the object of ideation of the microcosm. Then again, nature. We know very well that nature is not a conscious entity. It is just a style of functioning of the Operative Principle, just a mechanical style. B : 'Nature' means to follow a particular course of action. The root word 'nat' means 'birth'. The root word is originally Greek and means 'born in that particular place'. From this root word, the words 'natural', 'native', 'conation' (meaning 'born at the same time') have originated. A : If nature is just a style of the mechanical functioning of the Operative Principle, can it be the goal of human life? B : As for example, any systaltic or pulsative movement - like this - is nature. A: The Cosmic Operative Principle, under the guidance of the Supreme Force, which is much higher than that principle, has been instrumental in the expression of this universe, and this nature is nothing but expression of the style in which this manifested universe is coming into being. So this style can never be the goal of ideation of the microcosm, hence neither can the tempus nor the tempus eternal and nature. All these factors together combine and should never be accepted as the goal of the microcosm. B : And if there is a very happy blending between the tempus eternal and accident? A : In that case also, the combination of these factors does not deserve to be the goal of the microcosm because these factors are not transcendental in character. They are within the scope of relativity. B : If Maha'kaola says, 'I am the tempus eternal, I am the Lord of everything, I am the Lord of all I survey,' then what will be your rejoinder? A : The time factor is a part of relativity. The time factor is a condition or is a by-product, or is one aspect, one factor, of the Cosmic Operative Principle, and the Cosmic Operative Principle is not the supreme factor. B : She is not the supreme factor. A : She is not the supreme factor. B : Go on, explain. A : Time, space and person: there are these three dimensions. These are the expressions of relativity. And relativity can never be the object of ideation for human beings, because it is dependent on certain other factors. It is not a self-creating entity. If there is no action in this universe, there is no question of psychic measurement. So naturally, since they are bound by - B : Tethered by - A: - tethered by imperfection, by the temporal, spatial and personal limitations, naturally they can never be accepted as the object of ideation of a human being. B: And if they are accepted as the object of ideation, ascribing Parama Purus'a-hood to them, then what will be the result? A: In that case, they cannot be accepted as the goal. We will have to work within the scope of these things, but they cannot be accepted as the goal. B: But if Parama Purus'a-hood is ascribed to them, ascribed to that cooperative body of temporal factor and accident? A knotty philosophical question. A: According to our philosophy, if we work, we have to work within the scope of this manifest universe. But while dealing with each object of this manifest universe. But while dealing with each object of this universe, or working within the scope of time, place and person, we ascribe Na'ra'yan'a-hood to the form or to the idea of an object. Then the so-called physical objects with which we work will be transformed or converted into spiritual ones. B: Into transcendental ones. A: So by ascribing Na'ra'yan'a-hood to any object of the universe - B: - any object of the universe. And there is no other way. Regarding the tempus eternal and accident, what is your reply? A: So the ascription is the only process. We have to remain within the realm of relativity, and from our stance within relativity, we have to inspire ourselves to the Supreme stance of salvation. B: Tempus eternal and accident, a happy cooperation, a happy cooperative blending, then, can it be accepted as the goal? No. A: If it is done from the spirit of ascription- B: I said that there is no question of accident. A: - actually, if there is ascription of Na'ra'yan'a-hood to those factors-but naturally, they themselves cannot be accepted as the goal of human beings. B: If there is a happy cooperation between nature and accident - accident means accidental happening. There is nothing like an accidental happening. Nothing is accidental, everything is incidental. A: Actually, there are some people who illogically put forth the view that this universe came into being out of an accident. But we know fully well that there is nothing like an accident in this universe. Everything is incidental, because we always regard two factors: first of all, there must be a cause leading to a particular effect. Sometimes out of ignorance we over-look the cause and simply come to the conclusion that the effect is there. But it is the wrong conclusion. It is simply due to ignorance that we are misled that way. So that this universe came into being was definitely the effect of some cause. And this cause was the Supreme Entity, or I should say the Macropsychic conation. It must have been there at the beginning of the manifestation of this universe. B: Can you say something about the origin of the five rudi factors? There is a fine line of demarcation between transcendental entities and non-transcendental entities. Now the causal factor lies beyond that line, beyond that fine line of demarcation. And the effect factor below that line. So when we move forward, towards the causal Entity, I say the causal matrix, what happens when we cross that line? There remains no microcosm, no macrocosm even. So human beings fail to find the link between transcendental and non-transcendental. And when a person become one with the Transcendental, he maintains no link with the non-transcendental entity at that time. After that, he says, 'Oh, I am lost in the kingdom of bliss.' Always only that Transcendental Entity can be accepted as the object of adoration, and nobody else, and nothing else. So if there be a combination of nature and accident, the combination cannot be the object of adoration either. A: And about the quinquelemental factors? B: Yes, the quinquelemental factors. If there is a cooperative structure of nature and the quinquelemental factors, can it be the object of ideation, can it be the goal, can it be the Desideratum? A: The cooperative structure of nature and quinquelemental factors, similarly, cannot be accepted as the goal of ideation. Because the quinquelemental factors, combined together, constitute the material universe, the expressed universe. This universe you see, which comes within the scope of our senses- B: What is matter? A: Matter is nothing but the combination of all five fundamental factors. B: How are those fundamental factors created; The rudimental factors? A: These five rudimental factors, first of all - B: It is better to use the word 'rudimental.' Not 'fundamental'. 'Fundamental' means 'based on fundament', 'Rudimental' means 'based on the root'. From 'root' the word 'rudimental' comes, and from 'fundament' the word 'fundamental' comes. So in our philosophical expressions here regarding the quinquelemental, we should use the word 'rudimental' and not the word 'fundamental'. A: The five rudimental factors, that is, ether, air, gas, liquid and solid -these five rudimental factors - when combined together- B: How are they created? A: In the beginning, I should say, the Supreme causal factor was one. 'Eko'ham bahus'ya'm' - 'I am one, I shall become many.' In the beginning there was only one Entity and there was nothing else. This Entity, Brahma, comprises two aspects: the cognitive and the operative aspect. These two aspects together constitute one entity. That was the state where there was no scope of expression. So in that state, ultimately, Parama Purus'a determined, 'I am one today, but let Me be many.' 'At the moment I am one. let Me be many.' When this Sam'kalpa was aroused in Its mind, the Cosmic Mind began. B: That one Supreme Subject, Brahma, speaks through so many vocal chords. A: There was a state where there was no scope of expression, but ultimately a state came where there was some sort of imagination or some sort of Kalpana'. B: In the case of the Jiiva it is called 'Kalpana''. You create an elephant in your mind; that is Kalpana'. Is there any girl here named 'Kalpana''? No. And when this Kalpana' is His, then it is called 'Sam'kalpa'. This means 'firm determination'. Now if your Kalpana' creates an elephant, that elephant may remain in your mind for a few minutes or a few seconds - it is not of permanent nature. But when He took His Sam'kalpa, that is firm determination, He created everything - this world, this particular planet, everything. It is not so temporary. Although it is also moving, a passing show, a moving panorama. A: With His Sam'kalpa, in the state of Supreme Transcendentality, the centrifugal process began and the first phase of the centrifugal forces emerged, the first part of the Cosmic Mind, which we call Cosmic 'Mahat'. In the gradual process of further crudification, we find the emergence of Cosmic Aham' and citta. These three functional chambers, with the vast Macrocosmic body constitute Cosmic Mind. B: That is, it is solidified Cognitive Principle. The quinquelemental factors are solidified Cognitive Entity. Then? A: Then in the second phase, after the emergence of Cosmic Mind, there is a completely inanimate state. Or not actually inanimate state, but, you can say, rudimental state. B: Now in the process, five quinquelemental factors were created. A: In the process of crudification we find the emergence of the five factors, the first one being ether. B: The question was, if there is a cooperation of nature and the quinquelemental factors, and if that is accepted as the goal, what will be the result? A: If nature in cooperation with the quinquelemental factors goes on creating, we will find something which will never be beyond the scope of relativity. Anything which remains confined by the limitations of materiality - how can it be the object of ideation of the microcosm? Because the microcosm will have to go beyond the scope of relativity; it will have to become one with the Supreme state of Transcendentality. So that we can say that the quinquelemental factors combined with nature can never be the goal of the human being, because this combination can never lead humans towards emancipation. B: So idolatry, which is so prevalent in India, is meaningless, has got no value in the realm of spirituality. 18 May 1979 morning, Berlin