(I have told you) that nothing is insignificant in this world. Each and every sound has got its meaning. We may or may not know the meaning, but the meaning is there. Similarly, each and every syllable has got its meaning. Each and every word has got its meaning. And what is a sentence? A sentence is a collection of words. Each and every sentence has got its own significance.
If we say, “God is one,” “Parama Puruśa is one,” that “one” denotes a particular pointedness. If we say “two”, although “two” denotes two points, still the psychology is the same. If we say “He is finite,” it is a particular psychic projection, and if we say “He is infinite,” it is also a psychic projection. For a philosophic ideology there is little difference between finite and infinite, because both are different projections of the same mind. Still we say that Parama Puruśa is one, and we also say that He is infinite. We say He is one because we can come in His contact, we can ensconce ourselves in Him, only when our mind becomes one. That is why we say, just to satisfy our sentiment, that He is one, He is a Singular Entity. We say He is infinite, because His wonts are fathomless, we cannot count them. There are so many qualifications and attributions in Him that we fail to count. That is why we say He is infinite.
He is sourceless, He is non-causal. Everything in our universe is causal. Everything is guided by, controlled by, the theory of cause and effect. This theory of cause and effect was propounded by Maharshi Kanada long ago. As per this theory, the effect of a particular cause becomes the cause of the next stage; that is, an effect is the cause of the following stage, a cause is the effect of the previous stage. In this world, everything is causal. If we go to the root, if we can touch the rudimental entity, we get the cause, we get the subtler entity. The cause is generally subtler than the effect. And in this way we come to a particular point wherefrom we cannot go onwards, we cannot move onwards. We cannot get the still subtler entity, we cannot get the causal entity. Such a stage is reached where our mind becomes non-existent. From the cruder physical entities, if we go inwards, we get the subtler mind. If we go inner, we get still subtler mind, and so on. But when we reach the primordial stage of mind, we cannot move further inward, that is, we cannot get the causal entity. So if one tries to go beyond the seed of the mind, one cannot go, cannot move, because all these measurements are done by the mind. Actions are of the mind.
What is time? Time is psychic measurement of the motivity of action. So everywhere the psychic body must be present.
Regarding Parama Puruśa, our mind fails to measure His arena, our mind fails to touch Him in the rudimental stage, and that is why we say He is non-causal, He is causeless. When one comes in contact with Him, when one loves Him sincerely, one may ask Him, “O Parama Puruśa, what is Your cause?” Before that, one cannot know it. So His cause is known only to His devotees and to nobody else. That Supreme Entity who is beyond the periphery of the microcosm, is the creator of the microcosm. So when a microcosm is to know Him, the microcosm is to become one with His Macrocosm.
That Macrocosm creates so many things, so many varieties, within the jurisdiction of That, of Its infinite wonts. And this universe of varieties is nothing but some psychic crudifications of His supreme stuff. Units exist within His jurisdiction, and He is within each and every pore of the unit. That is why He is all-pervading. And He is not only within, but without, outside. That is why He is within you, He is outside you, He is all-pervading and He is all-covering. When one enlarges one’s jurisdiction as a microcosm, when one’s nucleus coincides with the nucleus of the Supreme, one becomes one with the Supreme.
And in order to do it, what is one to do? One is to increase the periphery of one’s mind. And how is one to enlarge the periphery of one’s mind? By a constant fight against all limitedness, against all physical limitedness and against all psychic dogmas.
Physical limitedness – You know, this physical world, although it is very big, is not infinite, because it is a limited projection of the Macrocosm. The entity that has got boundaries cannot be infinite. So our universe with so many planets and so many galaxies, is very big, but not infinite.
Similarly, in the psychic realm, if there is an idea, that idea may be big, but if that idea is surrounded by boundary lines, and no microcosm is allowed to go beyond those boundary lines, that idea is called dogma. Dogma seals the future of the human intellect. So the man, the spiritual aspirant, who wants to establish himself in the supreme stance, must fight against dogmas. In the realms of philosophy, economics, history, archaeology, sociology and all other branches of science and humanities, dogma is a dangerous factor.
You boys, you girls, you the spiritual aspirants, must always remember that you must never surrender at the altar of dogma. In the past, dogma committed so many nuisances, dogma created so many fissiparous tendencies in this human society. Your slogan should be “Dogma – No more! Dogma – No more!” Establish yourselves above the boundaries of dogma, and be established in the excellence of human glory.
23 September 1979 morning, Kingston