towards a cosmic society: a tantric...

E S S A Y

.61Towards a Cosmic Society: A TantricPerspective

Dada ShambhushivanandaGurukul UniversitySweden

We live in interesting times. The developedhuman intellect aspires to put us face-to-face with reali-ty, in time, space and person, hoping to break theboundaries of relativity that have hitherto separatedhumanity and shrouded the secrets of our existence. Incosmic and mythical terms, however, we are still nocloser to understanding the mysterious realm of theSupreme Consciousness (Cosmic Soul or Cosmic Spirit),the Cosmic or Global Mind, and the secrets of the vastcosmological order that contains the countless galaxiesof the visible worlds. I take this opportunity to remindus of the myths of the old Vedic Rs'is (intuitional scien-tists) and current elucidations of those ancient vedic andtantric thoughts by my mentor Shrii Prabhat RainjanSarkar in the hope of gaining some illumination as weexplore the "futures" in the context of "Global Soul","Global Mind" and the movement towards a "CosmicSociety". The term "global" is generally used geographi-cally to represent the planet earth and also metaphori-cally to represent greater or higher dimensions thatunderlie visible creation.

The basic tenet of ancient Vedic Rs'is (intuitionalscientists) was that the proof of existence lies in its sub-stantiation (witness-ship) and that something cannotcome out of nothing (Mahars'i Kanad). The entity thatsubstantiates may be called the Subject and existencemay be called an Object. Every object has a witnessingentity that may be called its subject. The SupremeSubjectivity is the Supreme Consciousness which is non-causal and therefore the ultimate transcendental entitycalled Brahma or loosely speaking "God"- Generator,Operator, and Destroyer. Nirguna, Ta'raka and Saguna

Brahma are the variant states of That One UniversalConsciousness. Consciousness is the combined name ofCognition (Purus'a or Shiva') and its concomitantimmutable Energy (Prakriti or Shakti). Shiva and Shaktiare like two sides of a paper or like fire and its thermalproperty. The entire creation is an eternal play (liila) ofinseparable Purus'a and Prakriti. Cognitive Faculty(Purus'a) is the fundamental stuff out of which all cre-ation is apparently formed and Operative Principle orFaculty (Parama-Prakriti) of that Consciousness is theenergy which serves as the agency for the transmuta-tion of One into Many or Many into One. This eternaldance of macrocosm is an unending cycle of evolutionand dissolution (Brahma-cakra), like waves in theInfinite Ocean of Consciousness. The attempts ofphilosophers and scientists have been to search for aGrand Unified Theory or to discover the seeds of con-sciousness (such as microvita) as part of a ceaselessendeavor to link the known with the unknown nucleusconsciousness. This is the eternal journey of intellectand intuition until it merges into the fathomless causelike a doll of salt which goes to measure the depth ofthe ocean and loses itself.

Here, I begin with a short panorama of the ancientRs'is' world view about our origins and our desidera-tum.

This universe of ours is the creation of the dexter-ous hands of Parama Prakriti, the Supreme OperativePrinciple. This Parama Prakriti is non-causal and its cos-mic manifestation is called "causal matrix". All that hap-pens within this cosmos comes within the ambit of rela-tivity and science is the way to reveal the hidden cause-

Journal of Futures Studies, May 2006, 10(4): 61 - 70

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effect relationships. This causal matrix is theapparent cause of the eternal dance of macro-cosm and it is also called the liila of theSupreme Consciousness (also known as Shivaor Citti-Shakti). Our cosmological order is onlya small fraction of the MacrocosmicConsciousness (Shiva) begotten out of the influ-ence of the binding faculties of Parama Prakriti.The binding principle of Parama Prakriti thatcreates the unceasing spell of metamorphosis iscalled Mahamaya; when it operates withinmicrocosm, it is called anumaya; when itenables the unison of the microcosm withmacrocosm, it is called yogamaya; and when itspans over the whole cosmos, it is called vis'nu-maya. This universe including all its manifesta-tions like land, money, property etc. is alsocalled ks'ara because it undergoes constantchange under the influence of the binding facul-ties of the Supreme Consciousness, Shiva orCitti Shakti. Nothing of this world that we ownis permanent. Either that thing goes away fromus in time or we go away from it. That is thenature of ks'ara. That is why; sages have dis-suaded us from making the things of this worldas our sole object of ideation.

The seed of the Primordial Creative Faculty(ka'ma-biija) of Shiva is called Shambhu-liunga.It is the starting point of creation. Within Shivalie all the potentialities of creation, preservationand destruction or sublimation. When the Shivaor Transcendental Consciousness does not getthe scope to create anything concrete with thehelp of its binding faculty, it is termed as Para-Shiva or Non-Attributional Consciousness. ThisPara-Shiva is free from all attributions or karmasand remains as the eternal witness of all trans-mutations. The waves emanating from Para-Shiva are in a straight line. The nucleus of Para-Shiva may be called Adi-Shiva, the SupremeNoumenal Subjectivity. This is the origin andterminus of all consciousness. Everything movesaround this Cosmic Hub in a circumrotarianfashion. (see Table I) This nucleus is also termedas Taraka Brahma, Mahakaula, Mahasambhutiin Tantra. It keeps both individual and collectiverelation with all its progeny as Ota-Yoga andProta Yoga. One of the names given to thisNucleus Consciousness is Jinana-Swarupa i.e.,

one who knows everything. There is nothingthat any microcosm can do that is beyondthe knowledge of that TranscendentalConsciousness. The advantage is that we arenever alone and the disadvantage is that we arebeing watched every moment by our CosmicFather and cannot do anything secretly. Withour small cranium and tiny brain, we cannoteven begin to comprehend that Infinite Entity.The waves emanating from Adi-Shiva have beendescribed in the yoga-shastras as "sarva-dyot-natmaka-akhanda-cidaka-rasah" i.e. the allvibrating, pauseless, breathless, flow of CosmicCognition. That is why the existential stance ofeach and every entity of this universe is main-tained due to the existence of the CosmicNucleus Consciousness, i.e. Adi-Shiva. Adi-Shivais the adi-guru (original-educator), our dearestfather. He is the most effulgent and charmingone (krs'na). Our existence has no locus-standiwithout the existence of the original Entity.Intuitional science is the practice of reunitingwith the cosmic hub, the final destination of allbeings. This ultimate union is termed Yoga,Ananda or Samadhi. Mahabha'va is nothing butthe different aspects of the joy of that cosmic-fusion. Bhakti Marga, the path of devotion, isthe name given to that arena which enables theclosest proximity to the irresistible joys of stay-ing in tune with the Cosmic Hub.

A society where all are attempting to movetowards the attainment of that Cosmic Bliss(Maha'bha'va) may be called a Cosmic Society.

Seen in this indo-tantric perspective,Global Soul would be the witnessing counter-part of the Global Mind. Global Mind wouldconsist of different faculties of cosmic intelli-gences. The unit-cognitive faculties are merethought projections of the Cosmic CognitiveFaculty.1 In the words of Shrii Shrii Anandamur-tiji, "Just as every unit-consciousness is a multi-plicity of Cosmic Consciousness, so too is everyunit mind a part of the Cosmic Mind." The pro-gressive fulfillment of the aspirations of eachindividual would contribute to the fulfillment ofthe aspirations of humanity as a whole whichlies embodied in the Cosmic Cognition. HumanSociety then is the conglomeration of all individ-uals and all their potentialities. In a broader

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sense, it is not just the collection of all humansbut everything that provides the context withinwhich they live, strive and function. Naturally, inthe physical environment, animate things likeflora and fauna and the subtler entities that maybe beyond the reach of mortal minds but yetinfluence the way we think, act or move for-ward, are all part and parcel of human society.The more we understand the world we live in,the richer will be our understanding of ourplace in this Cosmos. So far, we do realize thathumans are one of the most evolved species onthis planet (though not necessarily in the entirecreation). Yet, so far, human beings have notbeen able to establish one human society freefrom wars, starvation, hatred etc. We still have along way to go to establish one universal socie-ty based on cardinal human values or virtues.Such a societal state where all are endowedwith the minimum essentialities of life, whereall get the opportunity for expressing their psy-chic potentialities and where all enjoy the free-dom to realize the highest stance of universal

consciousness could be called a movementtowards the Cosmic Society.

The evolution of human society from itsprimitive ape-like days to modern man hasbeen studied and researched by streams ofscholars. What can be easily deduced from thisresearch is that psychic metamorphosis under-lies physical transformations. The brain researchof living beings shows that brains have becomecontinuously more and more complex with theevolution of each species. Hence, it would notbe surprising to find that future humans willhave larger brains with a greater capability ofmanipulating their environment. We may thenlose those organs which we use less andincrease the size of organs that we use more oreven add new physical structures into thehuman body to accommodate the fresh neuralnetworks generated by the need to exploreinvisible worlds. These changes would be quitenormal evolutionary phenomenon in the grad-ual evolution of the human species.


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Unit and Cosmic According to the indo-tantric episteme,

human beings are endowed with a clearlyreflected consciousness which reflects in theirdeveloped "i" feeling. This i-feeling is at the coreof changes in social systems. Tracing theprocess of social-dynamics, Shrii P.R. Sarkarremarks "If the resultant cumulative flow ofinnumerable individuals is termed the social orcollective flow, then the latter's trough and crestis shorter than the trough and crest of the indi-vidual flows. This shortness of collective wavelength hastens either an evolution or a revolu-tion"2. Humans are not passive beings eventhough sometimes they may wait a long time toreact to conditions. The repository of humanconsciousness, which may be called the "cultur-al-soul" and its concomitant "global-mind", actu-ally goad the unit-minds towards evolutionaryor revolutionary stances. Through its pervasiveinfluence on microcosmic mind-states, it influ-ences opinions, behaviors, life-styles, ideologiesand institutions. The society is thereby steeredtowards newer horizons.

With the expansion of unit "i" (a'tman) inmicrocosms, there emerges a multifarioustransformation in the interactions between indi-vidual behaviors, ideological leanings and insti-tutional structures. The inspirational ideology,imaginative individuals and integrative institu-tions are the socio-psychic- instruments of thistransformation from mere Global to CosmicSociety. (see Fig. 1) The socio-cultural-econom-ic-political-technological changes in the societyare a result of the evolution or devolution of theunit consciousness of living beings. Hence,there is a close connection between individualgrowth in consciousness and humanity's collec-tive consciousness. The collective conscious-ness, in indo-tantric tradition, has been calledby different names such as Bhuma' Ma'nas(Cosmic Mind), the Cultural Soul, the GlobalSelf or the Universal Self or domains ofTranscendental Consciousness (Loka's). The col-lective treasure of humanity lies stored in thearchives of the Cosmic Mind and is never lostand can always be accessed with a subtler tech-nology of mind-transcendence. A universal

human being with an omni-telepathic mind canknow all the secrets of the past. Shrii P. R.Sarkar has been widely acclaimed as one suchperson who was an embodiment of such uncan-ny abilities. In his view, the movement towardsCosmic Society must involve growth of individ-ual consciousness of all beings towards tran-scendental consciousness. What the CosmicMind has been doing since the beginning of cre-ation is taken over by the unit mind in gradualsteps. This constitutes the advancement ofhuman civilization. The stages of Global Mindare related to the evolutionary stages of humansociety. Marilyn Mehlmann has offered a typolo-gy of social-evolution in psychological terms asconsisting of patterns resulting from a matrix ofchild/adolescent/adult and innocent/fluid/rigidcategories.3 In her analysis, societal develop-ment parallels psychological development, withall its potential not only for "progress" and mat-uration but also for conflicts, trauma and regres-sion. Societies like individuals can also freezeinto rigidity. On the other hand, universal spiri-tual renaissance can also unleash energy thatcan move us into innocent sage-like stateswhere we are in harmony with enlightenedmind-states and the highest consciousness.

The journey of social collective conscious-ness has been a difficult one to track down.Some scholars like Shrii P. R. Sarkar approachedthis subject from a socio-psychological perspec-tive and traced shifts in collective psychologyand identified the societal-stages as a spiral-cyclic order. He, for instance, termed them asshudra (passive mentality); Ksattriya (martialmentality); vipra (intellectual mentality) andvaeshya ( capitalist mentality). Whatever thenomenclatures, we do see that collective psy-chology is not a mere replication of individualpsychologies. The collective psychologiesbecome more complex and lead to socialevents marked with tumultuous changes andsometimes upheavals in political and socialorders. However, social progress is altogetherdifferent from mere social change. Progressentails transporting aesthetic objectivity intosupra-mundane subjectivity. Such a moralstance leads human beings to the fullest expres-sion of their finer human qualities. In the words


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of Shrii P. R. Sarkar "The concerted effort tobridge the gap between the first expression ofmorality and the establishment in CosmicStatus may be called social-progress. The collec-tive body of those engaged in the concernedeffort to conquer this gap may be calledSociety." The vision of a Cosmic Society defi-nitely entails the redefinition of social-progress

in terms of global ethics4. Ethics are at the cen-tre of any discussion of social progress. TheGlobal Mind States which embrace the greaterwelfare of all beings would provide the élan-vital of social evolutions.

In Shrii P. R. Sarkar's description of theCosmic Mind, there emerge seven stages viz.,Bhu-loka, Bhuvah loka, Svah loka, Mahah loka,

Fig. 1

Source: Prabhat Rainjan Sarkar, Idea and Ideology (Calcutta: AM Publications, 1993: 37)


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Janah loka, Tapah loka and Satya loka. (seeTable II) These domains of macrocosmic mindembody the collective- citta of microcosm (annamaya kos'as, kamamaya kos'a's, manomayakos'a's, atima'nas kos'a's, vijinamaya kos'as andhiranmaya kos'a's) and beyond citta ( aham &mahat) of microcosms. Cosmic Consciousness(Cosmic Soul) is the ultimate witness-ship of allmanifestations and therefore, may be called asthe supreme synthetic subjective proposition(SSSP).

In the task of human advancement, publiceducation can play a very crucial role. Humancivilization marches ahead on the evolutionarypath, either in gradual steps or through quan-tum jumps provided by discoveries and inven-tions born out of either intuitional flashes orleap-frogging intellectual endeavors begottenout of hard work and cosmic grace. Of course,nature or prakriti plays its invisible role of steer-ing the evolutionary journey in its pre-ordainedmanner. Despite advancements in the quantumof information, knowledge and analytical abili-ties, we are still like infants trying to fathom thewisdom of the unseen power, to understandthe unexplained regions of the seemingly limit-less mind and its concomitant brain and thephysical world spectrum lying beyond theknown bands of relativity. At the crossroad ofthis world of ignorance lies our pathway for fur-ther human advancement. It is indeed the chal-lenge of each generation to bridge this gapbetween the known and the unknown;between matter and abstract; between thecrude, subtle and causal worlds. This willrequire bold fearless imagination, humbleembracing of what lies in the far-realms of theperiphery in the worlds of thought, and criticalreasoning to accurately validate the benevolentnature of all choices. Benevolent choices arelikely to empower Good over Evil; Rationalityover Dogma, and Culture over Brute force;Truth over Falsehood and Spirit over Matter. Tomake people aware of those benevolentoptions is the challenge of public educationtoday.

In order to make Cosmic Society a reality,certain shared values or guiding principles needto be recognized. Some of them are:

1. Universal spiritual ideology based onuniversal love irrespective of religious orother beliefs.

2. Scientific paths which are intuitively vali-dated and ceaselessly evolving to reflectnew learning.

3. Universal social outlook inspired byNeohumanism which gives recognitionto the existential and utility value of allbeings.

4. A progressive socio-economic systemwhich strives to ensure maximumamenities to all.

5. Compassionate and responsible leader-ship which is wise, transparent, compe-tent and benevolent as far as possible.

These five essential ingredients can furthercontribute to varied recipes of global actions(including a neo-magna carta) that best suit thethrival needs of an age. Some of the blueprintsof visions of a Cosmic Society including thenotion of a world government have alreadybeen sketched by great thinkers like Shrii P. R.Sarkar, Bahaullah and others. What we needtoday are practical modalities that may help usto move in such a direction. The call of the timestoday, therefore, is not mere discovery of a fewmore gadgets of human comfort but finding theproper path that will steer the very direction ofour individual and collective movement. Weface a crisis of sense of purpose; a crisis of inten-tion; a crisis of living values; a crisis of compas-sion, all begotten out of disconnectedness touniversal spirit. In the words of my late teacherShrii P.R. Sarkar, "Without psycho-spiritual guid-ance, human beings tend towards exploitationand this exploitation can be more dangerous inthe psychic level than in the physical level. Inorder to avoid physical subjugation or intellec-tual extravaganza human beings require properphysical, mental and spiritual training". All edu-cators and enlightened persons need to comeforward in order to provide such training to allcitizens. This is the crux of our task-creatinglearning opportunities and inspiring actions forhealing the planet torn by wars and strife,poverty and ignorance, apathy and neglect. Aword of caution: in the reform and redesign ofthe education systems, we must shrug the com-


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fort of adhering to the status quo. The anti-the-sis of today simmers to forge out the thesis oftomorrow culminating in the synthesis of thefuture. The well wishers of humanity must her-ald the advent of such ideas which may now lieat the periphery but seek to glorify and engold-en the future. Let us together fetch that auspi-cious day closer as we sing in chorus like thesages of the past that we may enjoy the boun-ties of nature collectively for greater happinessof one and all.

CorrespondenceDada ShambhushivanandaCNS-SwedenYdrefors,59081 GullringenSwedenTel: 0046-492-80012Fax: 0046-492-80060Email: [email protected]

Notes1. Ananda Sutram. 2. Ananda Marga. Elementary Philosophy 37.3. Marilyn Mehlmann. "A Historical Matrix." P-

Lab Notes, Felixgruppen, Stockholm.4. "Neo-Humanist Curriculum." Rennaisance

Institute of Society & Ethics(RISE). CNS-Ydrefors, Sweden.

ReferencesAnandamurti, Shrii Shrii. Tattva Kaomudii.

Calcutta: Ananda Marga Publications. _____ 1996. Ananda Sutram. Calcutta: Ananda

Marga Publications._____1998. Ananda Marga Elementary

Philosophy. Calcutta: Ananda MargaPublications. P. 37.

Avt., Ac. Shambhushivananda. "Personificationof the Impersonal and the Cult ofDevotion." Ananda Marga 50th AnniversaryDMS. Fiesch, Switzerland. May 2004.Speech included a summary of ideasfrom: Shrii Shrii Anandamurti. 1978.Supreme Expression-I. Holland: NirvikalpaPrinting.

Gauthier, Richard. 1999. "The Cosmic Cycle ofCreation & Microvita." Transcending

Boundaries. (ed.) In Sohail Inyatullah andJennifer Fitzgerald. Melany, Australia:Gurukul Press. Pp. 167-175.

Musser, George. 2005. "The Climax of Humanity."Scientific American. August 22. From<http://www.sciam.com>

Sarkar, Prabhat Rainjan. 1993. Idea andIdeology. Calcutta: AM Publications. P.37.

_____1998. Discourses on NeohumanistEducation. Bangkok, Thailand: AnandaMarga Publications. P. 234.


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