SPIRITUALITY AND THIS PANORAMIC UNIVERSE

official source: Subha's'ita Sam'graha Part 16

cross-references: also published in Neohumanism in a Nutshell Part 2

this version: is the printed Neohumanism in a Nutshell Part 2, 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 "Spirituality and This Panoramic Universe." This panoramic universe is something circumrotarian, rotating around its own nucleus, and the nucleus, the hub of our universe is also moving, but without change in space. When there is no change in space, then how can there be movement? There can be movement without change in space if everything lies within.

	And the nucleus has three expressions, that is, the nucleus controls trifarious movements of the world, trifarious manifestations or emanations of the world. First, the physical world, the quinquelemental world is controlled by the universal hub. When this hub controls the quinquelemental entities of the universe, then this hub has something to do with the physicalities, and we may say it is the physical hub.

	Similarly, when it controls the Macrocosm of the universe, which is the Macrocosmic hub, it is the Macrocosmic nucleus, and this Macrocosmic nucleus is certainly something psychic. Then there is the spiritual nucleus, and in so far as the spiritual world is concerned, the nucleus is certainly spiritual.

	In the realm of quinquelementality, this hub comes within the scope of time, space and person. But how is it that there is no change of space? The movement of the nucleus is the same as absolute speed, or you may say, absolute pause. But here it is not correct to say absolute pause; we should say absolute speed, because there is movement without affecting the space and temporal factors. So far as the psychic universe is concerned, the nucleus is certainly above all limitations of speed; that is, the speed is absolute -- it is beyond the arena of dynamic and staticity.

	So far as the spiritual universe is concerned, this nucleus has nothing to do with time, space and person, or any other temporal, relative factors.

	Now, this panoramic universe functions within the scope of quinquelementality, and also within the scope of the psychic world; that is, it is physical, physico-psychic, and it is also psycho-physical. In the case of Macrocosm, or Macro-psychic transmuted world, everything in the universe--whether purely physical, or physico-psychic world is inside, and the psychophysical world is an internal reflection of the physical world.

	Our subjective world, that is, the world of our true progress, is in the first phase physico-psychic, in the second stage psycho-spiritual, and in the final stage purely spiritual. So we are in close contact with the physical world, because not only the physical world but also the physico-psychic world is connected with our existence. We cannot discard it, we cannot desert it; we cannot say that it is nothing, it is an illusion-we cannot say this. That is why we say that ours is a "subjective approach through objective adjustment," and the objective adjustment here means the objective world--that is, the physical world, the physico-psychic world. In so far as the unit existence is concerned, the psycho-physical world also comes within the realm of the objective world. 

	Ours should be a proper adjustment, and for that adjustment there is no alternative but to follow the lofty and subtle principles of Neo-Humanism. This Neo-Humanism of ours, this NeoHumanistic approach of ours, is the result of a never-ending effort through our rationalistic approach, our spiritual cult and our spiritual mission. That is, we apply this Neo-Humanistic ideology in the realm of the physical world, the physico-psychic world, and the psycho-physical world, with all the charms and glamours of our mind, and all the charms and glamours of our sweet human heart.

	This objective world of ours includes this entire panoramic universe: there is a sequence of images unfolding one after another--some of them very sweet, some of them very bitter. Some of them bring us joy, some of them bring us tears. We cannot do without this objective world because we have to exist in it. Those images which bring us pain because of their narrow geo-sentiment, we will have to resist with all the sweetness of our minds. And the final outcome of our resistance should be the liberation of human beings, animals and plants from all afflictions--not ordinary liberation but permanent liberation. We, the embodiments of Neo-Humanism--we will have to resist them. And in case we fail, we shall never be able to move towards the subjective world; the extreme agonies of the objective world will thwart our movement. We may speak high-sounding words, but actually nothing substantial will be done.

	Hence you will have to provide a soothing touch to the physical, physico-psychic and psycho-physical spheres of life, otherwise human existence will become meaningless. That is, through the application of Neo-Humanism, the existence of each and every human being of the society must be made successful. And while doing so, we will have to identify those psychic propensities and sentiments of individuals and groups which disturb the peace of the human society. We will have to locate the source of these troubles, otherwise our well-being will not be permanently assured.

	If we cannot cure the defects of the individual or collective psychology which is the source of all troubles, then we will simply be making arrangements for the temporary relief of human society while at the same time the defective individual and collective psychologies will be creating newer and newer problems, newer and newer miseries. That is, on the one hand, we will be removing the miseries, and on the other hand, newer sufferings will take their place. This will not do.

	We must make efforts--and only those efforts will be considered successful which will permanently remove those afflictions, which will rectify the sources of troubles in the proper way.

	We will have to rectify the physical, physico-psychic and psychic world through the application of Neo-Humanism, and while doing this, we must remember that the situations which prevail today will not remain tomorrow. We will have to ascertain the future situations through diagnosis and prognosis, and accordingly we must work to apply Neo-Humanism so that in future no difficulties arise, so that dogmas cannot be imposed on human intellect. With temporal change, there occurs also a spatial change as well. We will have to determine the trend of the age and apply Neo-Humanism accordingly.

	Nothing in this universe can remain for two moments in the same situation ; nature always undergoes constant metamorphosis. We must understand this, and then apply Neo-Humanism in such a way that even if there is a change in nature, human beings, animals and plants will face no difficulty.

	In this world there are different kinds of troubles, of difficulties, of dangers, but nothing is outside of the macrocosm. The Cosmic Imagination is flowing in such a way that of all the vibrations emanating from It, none is outside this macrocosmic flow--everything is within it. We must love the Supreme Consciousness (Parama Purus'a) and come near Him, and we should understand in which way His imagination is flowing. By our love for Him, we can easily understand this, and then whatever is necessary to be done for the welfare of humanity through Neo-Humanism, we shall certainly do. You have obtained a human form for this purpose; and your body will be fully utilized when you have reached the closest proximity to the Supreme Consciousness.

	Why? When you reach the closest proximity the Supreme Consciousness, your mental waves will come in contact with His mental waves. Then you will understand what is to be done, and what will be the destiny of humanity in the near and distant future.

	Thus the solution to all problems lies in Neo-Humanism.

	We can bring Neo-Humanism into the objective world from the subjective world when our minds develop love for the Supreme Consciousness. And to arouse this love for Him, human beings must do sa'dhana' in the subjective world, they must enter into its deeper regions.

	I have already said, and I repeat it again, that now the time has come to manifest the glory of kiirtana. And I also want to say further that those who wish to attain spiritual progress in their sa'dhana' will have to do more and more kiirtana. By kiirtana, the mind becomes pure, and with this pure mind, one can do sa'dhana'. If the mind is made pure even for five minutes by kiirtana, then if you do sa'dhana' for only five minutes, your sa'dhana' will be very good--you will surely attain spiritual progress. And because of your spiritual progress, you will come closer and closer to the Supreme Consciousness, you will come in contact with His psychic waves. And in that state you will be able to render still better service to human beings, animals and plants, by means of Neo-Humanism.

	May you all be blessed.

16 May 1982, Calcutta
Subha's'ita Sam'graha Part 16