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The development of individual from the cosmic or
absolute stage is by a series of individualities
or individual forms being taken up from the
Central force. In other words, we must presume
that once the Centre has started to come into
action at the time of creation, the several
levels of organizations in space take place.
Those which are very near the Centre are very
pure and as we proceed a little more away from
the Centre, we reach, what we call, the region
of splendour and when we go still far we come
across the region of Ego, and as we go more and
more away from the Centre, we get the material
world such as we perceive. These three regions
Master describes as the regions called the
Central Region, the region of Ego and the Region
of Pinda Desha or individual human beings or
creatures. So, every one of the individuals, who
passes onward away from the Centre to the pinda
Desha and still farther on, has all those things
with it. Inside the inmost core, we have got the
very nature of the Divine Force which we must
call "the first Formation of the Individual".
Later on, we have an ego covering over it and
still later, we have got a physical cover. So
there is one continuity between what we call
'thought' and 'matter'. Thought is at the back
or is the basis of matter, and if matter has
become what we call life in its extreme form of
its manifestation, it is only to be presumed
that that original thought is very much covered
up almost to be called dead. So, in matter, the
Supreme Divine is also covered. Matter cannot
exist without it, without possessing this as its
core, as its nucleus. In that sense, we find
that the individual soul called the Jeevatma,
even in its grossest formation, contains within
it, the Universal Being. And if you call the
Jeevatma you call with it the Brahman, though it
must be noted that it is covered up with this
entire Universe. Covered up means two things.
The Isavasya Upanishad, might well be quoted in
this connection. Isa Vasyam Idam Sarvam - two
meanings may be given to the word Vasyam, Isa or
God is enveloping the entire world. That is, He
is in fact completely containing the world
within Himself. It may also mean that Isa is
that which is in everything, or covered up by
everything. By a double usage, we will find that
the Individual soul is really Brahman covered by
everything. But as Brahman, it is He who is
covering everything. In both the cases, Master
considers, they are covered up and covering. In
that sense, they are related to manifestation.
God is bound to the world to preserve it by
covering. The individual is bound by being
covered by the Brahman. Suppose you realize that
you are the coverer, but not being covered by
and if you realize that you are within it, you
also find that you are the Master. In other
words, it is the peculiar quality of the Brahman
and the Jeevatma. Both of them have got motion
and thought. In this sense, thought covers the
whole universe and it is the motion that cover
the thought. You may say that both of them are
parallel. In that sense, they can be taken away
from each other. And each has a function.
Thought never loses its function of thought.
Motion never loses its function of motion. But
when thought converts itself into motion or
motion is capable of being converted into
thought, there is what is called a state of
'pause'. When one shifts into the other, there
is just a twist and that is in different
directions. Now, these twists can be considered
to be 'knots' and there is no conversion of one
kind of thought into another kind of thought and
one kind of motion into another kind of motion
or one kind of energy into another kind of
energy. There is a formation of several knots so
far as individuals are concerned and it is the
business of each individual to loosen the knots,
so that a passage from one kind to the other is
possible. In other words, transformation is
possible. Transformation of one kind of energy
to another kind of energy, of one plane of
thought to another plane of thought, is the most
difficult thing to achieve unless it be with the
help of the Universal Original Cosmic force.
Master has stated that the Divine and the human
are parallel. In one of his articles, he has
revealed this concept of parallelism between the
Divine and human. The human is the individual.
The Divine is trans-cosmic, beyond the cosmic.
Now, it is possible to go to that condition and
get the Divine, already working very fine in us,
into action only when you are directly connected
to the original condition. It is not enough to
say that the previous state will connect us. You
cannot say by merely going to the ego state,
that matter is converted by ego, but in the
process, the ego is caught almost more deeply in
the matter. The present condition of science is,
it wants to conquer matter, but it is more and
more subordinated to matter. People think that
they can convert life by religion and higher
consciousness. All that has happened is that
Religion is subservient to life. Instead of life
being subservient to religion, religion is made
subservient. Further though Gods are expected to
be subservient to the Ultimate, the misfortune
is that God Himself, the Supreme God becomes
subservient to the lower Gods. Man wants to make
use of God instead of being used by Him. And,
these are all at different levels of materialism
only. Everyone of them starts with being a
matter for moulding, but ends by moulding the
ideas to its needs. That is why, all the great
ideological platforms of either spirituality or
politicality have come down to a level of simple
and pure materialism. Instead of slogans
creating a new force the force that created them
has become ineffective, uninspiring. That is why
the biggest of slogans that was given to the
world at each stage by each one of the prophets
has become meaningless. That is why in our
attempts to get back to the condition of Centre,
which created the Universe itself in its
supracosmic form, nothing can help us except
that Centre itself. So, the ordinary words which
our Vedantins have made, called the jeevatma and
the Brahman or Paramatma, have no meaning at all
to those people who use them. On the other hand,
the Jeevatma is a thinking, moving being. It is
not a static but a dynamic and so is the Brahman
not a static but a dynamic entity. Both of them
have come out from the Centre, which has been
beyond the regions of our philosophies or
spiritualities. We have to go beyond the Jeeva
and beyond the Brahman to a condition, that is
neither thought nor motion. Those who say
thought is motion are speaking nonsense. And
those who maintain that motion has no thought
are also speaking nonsense. They almost came
together. They are like time and space, the two
coordinates of existence. This is the picture
which our Master gives. It is simple provided
you rise up to the point of perception by
experience or imperience with the help of the
Divine cosmic. |
