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RIGHT UNDERSTANDING
(Excerpted from Reflections on Sri Sri Ramakrishna)
By Mohendra Nath Dutta
The unmanifest, that is to say, the energy in its state of entirety is beyond comprehension. We cannot have any conception of the unmanifested or the undivided energy, although we may become one with it. We classify the above energy into three categories because there are three stages in our mind. This is, however, only in our imagination. Below the uppermost undivided state is the equilibrium state of energy and below this lies the active state of energy. The equilibrium state is so designated in order to distinguish it from the active state; as though the active state slowly calms down and the mind goes to the undivided state via the equilibrium state. The state lying in between the undivided and the divided states is called the equilibrium state of energy. Up to the equilibrium state our capacity for thinking is retained to some extent; thereafter it is lost. Our mentation is the product of various classes of vibration and is bifurcated, or divided, into various parts. It is bounded by time, space and causation. Hence no cogitation is possible in the unmanifested state of energy.
We can have some perception of energy only from its dynamic or active state. The active energy splits into many parts like the movement of points, lines or threads. When energy is active or dynamic, then it gives rise to vibrations which in turn produce qualities. And only when qualities are engrossed in two or more than two points or spots there arise forms and figures and atoms. We cannot think of any particle neither of one dimension nor even of two dimensions. We can conceive of a particle which has three dimensions but we cannot see it. Hence this point or first particle, so to say, may be regarded as the link between the mental and the physical planes. In one sense it is noumenon and in another sense it is a material object i.e., a phenomenon. It has dimensions so it may be depicted as matter but being a subject belonging to the mental plane, it is a noumenon.
When active energy thus vibrates after splitting into many parts, it creates atoms. Atom is a bit of energy, enveloped with energy and is propelled by energy. In other words, 'matter' and 'consciousness' are the same thing but appeared to be different due to difference in activity and mode of manifestation. According to the European philosophy, 'matter' and 'consciousness’ or 'energy' are two different entities. But here it is observed that 'consciousness' or 'energy' and 'matter' are different expressions standing for the same thing. One is observable and the other is beyond sensory perception, this is the only difference.
Vibration is the prime cause of creation. Each atom is constantly vibrating. 'Body' is nothing but a current of vibrating atoms, which are entering through numerous pores to a centre and going out through numerous pores. Each atom entering into the body is a new one and the old atoms are changing. That which is constant amid all the continuous changes is known as the 'body'.
When a collection of atoms form a line, it is called a 'nerve'. Just as a bundle of hay is tied together, a system of nerves likewise remains together. Nerve systems may be classified under various categories, such as, gross-nerves, fine-nerves, cause-nerves, great cause-nerves etc. Thick nerves are formed by fine-nerves put together.
Each nerve is meant for a particular function. The same nerve cannot discharge two functions or activities. Nerves are hollow. Even then, very fine atoms vibrate in the hollow space, thereby creating internal energy. When a band of energy is emitted by one or many such nerves, it gives rise to a current or flow. This current or flow is ‘mind’.
According to the Indian philosophy, 'mind' has six layers, which are known as the 'spheres'. Among these the first five are: the sphere of desire, the sphere of forms, the sphere of thoughts, the sphere of knowledge and the sphere of joy. The highest sphere is that of 'absolute or final knowledge'. Our description of the unmanifested and the manifested energy depends on the kind of nerves—thick, gross, fine, superfine, cause, great-cause etc. through which we are able to direct the mind. Hence, that which is one whole also appears as fragmented or inert. This is the cause of so much of variation among thought-processes of different individuals.
That which lies beyond the vibrations of nerves is not cognizable, for all knowledge, sensuous or supra-sensuous, is experienced through the vibrations of nerves. The extent to which one is able to channelize one's mind through the fine-nerves or activate the latter will determine one's power of vision and its enlargement. Similarly the extent to which one's mind is channelized through the gross-nerves and kept at the gross level will determine one's perception which will be crude and fragmentary. These are the reasons why the mind is classified as 'high' or ‘low'.
Briefly, one who is able to activate more and more nerves or open more and more blocked nerves, through efforts, or what is commonly known as ‘meditation’, so that energy may be passed through those tubes with the help of the very fine atoms lying therein, broader will be one's psychology or mental horizon.
If we study the activities of Paramahansa Mosai, keeping these few philosophical and scientific views in mind, we would find him to be a magnificent person.
At the Junction of the Manifested and Unmanifested
Normally people function at the level of gross-nerves. At this stage no distinction between an ordinary and an extraordinary person exists. Common men cannot move from the level of gross-nerves to that of fine-nerves. Great men, however, can at their will move from thick-nerves or thick-body to fine-nerves or fine-body and even to cause-nerve or causal-frame; and still further, to great cause-nerves and to the great ‘ether’. Ordinary people cannot rise above the gross stage. This is the cause of differences between ordinary men and great men.
When operating at the gross level, Paramahansa Mosai used to be just an ordinary person. It was noticed that his words were a bit indistinct as though he had a stammer. Little children used to laugh at them. He cracked jokes in a rustic language, which was against the taste of the educated society of Calcutta. Because of that many educated people ridiculed and avoided him. But that very villager could suddenly transform his psychology to assume a different nature and then it would not be possible for us to measure the height to which he rose. From the normal state he would suddenly get transformed. What a sudden change occurred to the illiterate rustic. The nerves of his fingers and muscles became quiet and steady; the eye-lids ceased moving; the look became intense and fixed; the nerves of the face turned firm, grave and commanding and many other lofty attributes were simultaneously expressed. It looked as if he was altogether a different person, vastly different from the earlier one. I would try to observe his face at that time, but mostly could not withstand its glare. I noticed that immediately before and after a trance he uttered some mono-syllabic indistinct sounds which could not be understood. While uttering these sounds he would become quiet, and sometimes he would do the same whilst returning to normalcy from the quiet state. He used to slowly draw the mind within the body, uttering these mono-syllabic sounds indistinctly. The hands and legs would then cease to be stiff as before, the fingers would become flexible and he would sip a little water from the glass tumbler kept near his right hand as if the mind slowly descended into the body. He would then talk a lot, like a normal man, though a sort of drowsiness would still persist. Gradually, in the course of several minutes, he would be normal again.
I have noticed this state or condition of Paramahansa Mosai on many occasions. That is why, I am particularly mentioning it here. The others who saw it and are still alive would be able to recollect it. From his facial expression at that time, it could clearly be felt as if he had seen something strange, wonderful and new and was telling others: ‘Be quick, come quickly and see it.’ While expressing this kind of an idea, the functions of his gross-nerves or primary fine-nerves would stop and the thought process or power of expression would be completely benumbed. Only the function of the great cause- or very fine-nerves and those of the different levels of pure consciousness would continue.
That is why, this kind of mono-syllabic sounds would be produced by him. These sounds were unlike any known word; and he tried to express it to a certain extent, not so much through language but through the tone of his voice, facial expressions and effluvium. This is a subject for thought. In one of his song Swamiji has described this state as follows:
‘In the hazy mind's sky,
floats the entire universe,
It rises, floats, sinks again
in the ever-flowing current of the ego.’
This relates to a very high state of the mind and is called a 'message'. This kind of message emanates when the mind rises to and comes down from the meeting point of the manifested and the unmanifested energy. When Paramahansa Mosai used to have an absolute trance and come down from that state, this kind of message would come out of his throat. It is said that Mahaprabhu Sri Chaitanya also used to have this kind of experience. We come across this state in the lives of Mahaprabhu Sri Chaitanya and Paramahansa Mosai. I am not aware if any other great man was reported to have this kind of an experience. In this connection it may be mentioned that, if the utterances of great men that are recorded and passed on as religious books are carefully studied, it would be found that something is missing in between the two thoughts. They have not been written down systematically according to the method of philosophy. This is due to the fact that languages fail to express the sublime thoughts of great men. Likewise, the mono-syllabic sounds of deep significance that great men produced while ascending to or descending from a high state, which is at the meeting point of energy, could not be understood by the hearers, nor did the latter have the capacity to do so. Hence, they were discarded as of no consequence.
Then comes the philosophical views of great men. Philosophical ideas are extremely intricate and are matters for realization. They are meant for only a few people. For the common people the rules of day to day conduct are the ‘summum bonum’ of religion. A proper study of the psychology of great men, however, reveals that the precepts and restrictions are only an insignificant part of religious life.
Unfortunately, however, the inarticulate sounds or messages uttered by great men, and their philosophical views, become extinct while the utterly insignificant precepts and restrictions are recorded and circulated as religious texts. In these books what is sacred and what is not, is considered. These things are, however, inevitable and will always happen. But philosophers and scientists do not fall into such delusions.
By courtesy of the Mohendra Publishing Committee, Kolkata – 700006
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