MACROPSYCHIC CONATION AND MICROPSYCHIC LONGINGS

official source: Subha's'ita Sam'graha Part 18

cross-references: none

this version: is the printed Subha's'ita Sam'graha Part 18, 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 "Macropsychic Connation and Micropsychic Longings." The microcosm cannot remain without thinking -- to remain at a standstill is not its nature. Think it must. And is the Macrocosm also compelled to think ? Partly yes, partly no. When the balance in the triangle of binding fetters is maintained, there is no expression of creation, and then the Macrocosm does not think at all. But as soon as the supreme triangle is imbalanced and its equilibrium and equipoise are lost, then the attributional expressions of creation start from one of the vertices of the triangle, and then the Macrocosm also cannot remain without thinking. It is bound to think of something ; it thinks of its created objects. A microcosm, a unit being, may think, "I am an insignificant person, I am not educated, I have neither intellect nor erudition nor wealth. Does Parama Purus'a think of me also? -- Me, a very small insignificant microcosm ?" They should remember that Parama Purus'a not only does think of them, He is bound to think of them by force of circumstances. Parama Purus'a cannot think, "These are just very ordinary human beings merely managing to make both ends meet -- I can't think of them !" He cannot think like this, because by providential decree the Macrocosm is bound to think of His created objects -- He cannot forget them.

      And does He think only of a human being, or only of a white ant ? No, He thinks of all.

      Sama plus'in'a' sa'ma mashakena
	Sama na'gena sama ebhistribhih lakaeh.

      He looks upon a tiny white ant with as much love and affection as on a mosquito. Nor does He think of a large mammoth more than other entities, for a mammoth has a mind just as an ant has. So He thinks equally of all: He thinks of a white ant or a mosquito with the same seriousness as of a mammoth or an elephant, and He attaches same importance to each individual creature as to all the three worlds. So you understand that you are not at all insignificant: your existential value is very great.

      Just as the Macrocosm thinks of the microcosm, so the microcosm also thinks of the Macrocosm: Macrocosm meditates on microcosm and microcosm meditates on Macrocosm. But what happens as a result of this mutual thinking ? The microcosms attract the Macrocosm within themselves, and the Macrocosm arouses supreme devotion in the microcosms, and bestows permanent liberation upon them.

      Because of this meditative emanation of the Macrocosm, the universe moves, and because of the longings of the microcosm for the Macrocosm, the unit moves from zero point to the vast range of infinity. When the mental object of the unit mind is crude, the unit mind drifts away from the Macrocosm; but even while thinking of crude objects, if one ideates on Consciousness even for some time one attains a certain degree of progress and moves towards Parama Purus'a, towards permanent liberation. This is the eternal liila' of Parama Purus'a. When human beings bring something within the scope of their intellect, and by perceiving and observing it closely, can understand the cause behind it, this is called kriida'; and when the cause is beyond the scope of their thinking it is called liila'. Whatever the Macrocosm does is beyond the periphery of the human intellect, and that is why whatever He does is His liila'.

	In the process of thinking, if the microcosm's full energy of thought is devoted to Parama Purus'a, then suspension of thought will result, and a temporary state of effortlessness or inaction of mind which is called yoga. 

	Sarvacinta' paritya'go
	Niscinto yoga ucyate

	Two plus two equals four: this addition is called yoga; and the merger of the unit mind in the Cosmic Mind is also called yoga. But the difference between these two types of yoga is that one is the yoga of addition ( yuj+ghain ) and the other is the yoga of unification of unit mind with Macrocosmic Mind ( yunj +ghain ). If you put sand and sugar together, they become mixed but they do not become one--the sand and sugar are still separate. But if sugar and water are mixed together they become one--sugar water. Can you separate the sugar from the water ? No, you cannot, because they are already unified.

	Now, these two processes are occurring simultaneously -- micropsychic connation and micropsychic longing: but the difference between the thought of Macrocosm and of microcosm is that what the microcosm thinks is an auto-internal projection; but what the Macrocosm thinks, His auto-internal projection is the attributional emanation of the universe. He creates everything within; there is nothing without. Everything in this universe, even a blade of grass, is within His vast mind, within the mind of the Great Purus'a, the Great Entity, the Macrocosm. The auto-internal projection of the Macrocosm is the outer external projection for the microcosm : it becomes an outer reality.

	But the auto-internal projection of the microcosm is simply a psychic phenomenon, which although it may be important for that microcosm, has no value for another microcosm because that other microcosm will not feel or realise it as a reality. This is the fundamental difference be tween Macropsychic connation and micropsychic longings: Macropsychic connation, what the Macrocosm thinks, is a reality for the microcosms, whereas micropsychic longings and desires are created on the basis of the external experience of the microcosms projected within their small minds, and have no real value in this universe. Macro-psychic connation, based on Macropsychic existence has the faculty of greatness, and micropsychic longings created by micropsychic entities have the faculty of desiring or wanting something from somebody else. This is the difference: the attribution of the Cosmic Mind is greatness, and that of the unit mind is smallness.

	Eta'vupa'dhi para jiivayostayo
	Samyag nira'sena para na jiivo
	Ra'jyam' nar'endrasya bhat'asya kheta'ka
	Stayorapohena bhat'o na ra'ja'.
	Tayorvirodho'yamupa'dhih kalpito
	Nava'stavah kashcidupa'dhires'ah
	Isha'dya ma'ya' mahada'dika'ran'am'
	Jiivasya ka'yam' shrn'u paincakos'am

	The attribute of controlling everything internally and externally is the wont of Macrocosm, and that of being guided by the guiding faculty of Macrocosm is the wont of microcosm. By dint of one's own sa'dhana' -- by taking the Supreme as its object and ascribing Godhood to whatever it sees, feels or realises through different inferences, the microcosm becomes one with the Macrocosm and acquires the faculty of Macrocosm. This is the goal of human life.

      Now, those who think that this universe is not a reality because it is a Macropsychic emanation, are not thinking in the proper way. Yes, this Macropsychic connation is a passing show, a moving reality--it is not a static reality. Is there any static reality in this universe? No, everything moves, nothing is static, for staticism is not the wont of this universe -- mobility is the wont of the universe. Long ago, about four and a half billion years ago, when this planet first dissociated from the sun, it was only a ball of burning gases. Gradually it became transmuted into liquid, and then a layer of solid formed on that liquid matter. You may have noticed that whenever there is a layer of solid on a pot of boiling milk, the entire surface is not uniformly level: it is uneven, with some portion a bit high, some portion a bit low. In exactly the same way, on this earth a portion of that outer solid layer on the liquid was called Gondwanaland, and the eastern part of Gondwanaland was known as Ra'r'h. In this area there were red metals and non-metals in the soil, and so it was called laterite or reddish soil -- "Ra'r'h" in the Austrik language. From the high snowcapped mountains of Ra'r'h flowed large rivers -- the present Damodar, Mayura'ks'ii, Ajay, Kam'sa'vatii, and Suvarn'arekha'; and as human civilisation progressed, larger ships used to sail on those ice-fed rivers. Still later, as the result of tempestuous rains, those great mountains eroded; the soil began to slip away, and the mountains lost their height. There was no more snow on the peaks, and the rivers were no longer fed by melted ice. They were only fed by the rains, and thus they shrank in size. The rivers you see in Ra'hr are all small rivers now; but if you look carefully you will observe that their beds are very wide. If you travel between Bhedia and Bolpur you will see that the river bed of the Ajay river is very wide, but the water current is now flowing only through one side of the bed. The same applies to the Damodara and the Mayu'ra'ks'ii also.

	Thus everything undergoes metamorphosis and transformation in this way. Can we dismiss all these things as simply unreal? No, we cannot. Besides, the very nature of imagination is mobility: whatever the Macrocosm thinks is also moving, and so the whole universe is always in a continuous state of flux. The once snowcapped mountains of Ra'hr no longer have ice on their peaks, and are now reduced to humble hills -- in some cases, to very small hills. One day they will become level with the earth, and there will remain only undulating laterite soil. This sort of metamorphosis is natural as the universe is a dynamic reality. The microcosm will have to maintain adjustment with this moving reality, and in harmony with its waves, flow ever onwards towards eternity, towards salvation.

	The microcosmic mind is a mere bubble, a mere spark of the Macrocosmic Mind. Then how can the unit mind dare to deny the Cosmic Mind ? If human beings try to trace the cause behind this divine Liila' or sport, they will never succeed, because the Cosmic Mind is the source of all causes, the source of all the unit minds. Now if the unit minds want to know the cause, they will have to go back to the Supreme Source ; but it is impossible for them to do this. If they ideate on the Supreme, then one day all their thoughts will be suspended in Parama Purus'a, and they will no longer be able to think--their minds will stop functioning. In that state of mindlessness, there remains only the Soul or Self ( A'tman ). So if you really want to reach the source of your life you will have to lose your mind, and when your mind is non-existent, how can you run after that Supreme Entity? In logic this is called the fallacy of infinite regress: your mind cannot make any statement about an Entity whose origin must remain forever unknown.

	So the microcosms must think, "We are moving towards the Supreme Source of all -- we are going to surrender ourselves at the feet of Parama Purus'a." When human beings consider themselves as superior or powerful entities, then they view themselves as the subject, and the One to whom they are moving becomes the object. When people's goal of life is crude -- wealth, power etc., then their hidden intention is to acquire more and more satisfaction and comfort for themselves ( khud parastii or self-centered ). But when they want to give satisfaction to Parama Purus'a and move towards Him, it is called khuda'parastii or God-centered. This is the difference between a sa'dhaka and a non-sa'dhaka: a non-sa'dhaka is khuda' parastii, whereas a sa'dhaka is khuda' parastii.

	You boys and you girls, do you realise why you were born ? You were born to do something to please Parama Purus'a. Always move towards Parama Purus'a through your actions, through your thoughts, through your contemplation, and your goal will be attained, your purpose in coming to this world will be fulfilled. The only duty of human beings is to move along the path of righteousness until they reach the Supreme Entity, they touch the sweet feet of the Supreme Entity, they cannot stop their movement.

	Now, how will they move ? By maintaining a proper adjustment with the external world, by rendering maximum service to the external world in all possible ways. Thus the unit entity will move towards Supreme Fulfillment while the hands and feet and mind are fully utilised in service to the external world. 

	You must lift your minds above all feeling of differences -- difference among human beings like social disparities or economic disparities -- differences between human and other living creatures -- and differences between living and non-living creatures. You must move along the path of Neo-Humanism towards the Supreme Goal with your mind moving like a subterranean flow. Until that Supreme Goal is reached, you will have to tirelessly advance, ignoring all fatigue and exhaustion. You must reflect in your personal life the very spirit of "caraeveti, caraeveti" -- move ever onwards, move ever onwards. May you be victorious.

29 May 1988, Anandanagar