THE FORGETFULNESS OF THE HUMANISTS

[Guest guest]

by

Srila Bhaktisiddhanta Saraswati Thakura

(An article originally published in The Harmonist on Sept 19th, 1934 - Vol

XXI No.2)

The Fountainhead of all eternal and temporal manifestations is confined in

Sri Krsna alone. The non-absolute phases are emanations from a particular

potency whose analytical distributions are known as gunas or qualities. In

the factor of time, they are branched as past, present and future and their

material representations have three characteristics viz. evolution,

sustenance and dissolution. The Fountainhead is Absolute and His borderland

emanations are absolute infinitesimals, though they are recognised in the

same qualities. Their quantitative reference is then considered as apart

from the Absolute, but swayed by a quality and their special characteristic

is that the infinitesimal bearing should not be confused with the

Infinitude.

 

The resources of manifestive nature have their common origin in the absolute

existence of the Fountainhead. The delegation of the power of the Absolute

Infinity is traced in the spirit and the matter. The family of qualitative

temporal representations possesses numerous isolated entities and so the

absolute infinitesimals are grouped together in magnatudinal difference form

the Fountainhead.

 

The present human figure or the figure of a member of the Zoo or of one of

the family of the phytographic species has got a restrictive and depending

position and it is liable to change in the shape of growth and

deterioration. The internal nature of the absolute-infinitesimals is spirit

and takes the initiative; whereas, the difference of quality cannot show the

power of taking initiative, similar to that of living entities.

 

The two potencies possessed by the Fountainhead are known as spiritual and

material. The frame of the living should never be confused with the life

itself. so there is a broad distinction of aspects between the two families

of spirit and matter. The predominating phase is exercised in the material

atmosphere which is liable to be controlled by animation. The animal world

differs from materialistic structure, though it is endowed with a material

association in its outward appearance.

 

We may often distinguish between a living body and a dead one. The

generative advent has a smaller beginning to undergo development and growth

and the elimination of the life principle from the structure itself has got

different denominations.

 

In the Semitic thought we do not find any metensomatosistic speculation; so

they are prone to consider the spirit as a composition of chanced incident,

and this material combination as the starting point of the souls. So these

thoughts are opposed to the theory inculcated by the conception of

seelanwanderung or metempsychosis. The spiritistic view is quite different

from the idea of material congregation which is wrongly considered as the

composition of the eternal soul. On the other hand, the non-Semitic thoughts

make a departure from the Semitic ideas of non-transmigrating accidental

composition.

 

The explanation of the different methods of the two bearings - the

tabernacle and the inner temporal animating entity - can lead us to a

differing element in the transcendental entity beyond our sensuous

conception when we bring into consideration the true eternal position of the

absolute infinitesimals, by following the analogy of wrapping the entity by

two kinds of garments covering the same as incorporations. The covers,

though foreign, are amalgamated to create a confusion of their natural

isolated position.

 

Portions of matter, in the factor of time, are liable to change. But the

substratum - the spirit - is not obliged to undergo transformation like the

foreign parts attached to the same by conventional practices. The very

theory is explained in other words by the encountering attitude of a

different potentia of the Fountainhead to effect the conversions by means of

temporary decorations. The exercising function of the spirit is more or less

impeded by the counteracting agency of a different potency of the Absolute.

So the susceptibility of being attacked is an inevitable element in the

spirit infinitesimal which is different from the spiritual Infinite.

 

Conversion in or mixing with the temporary material dust should not and

cannot disable or disfigure the Spirit Infinity, as the value of spirits

infinitesimals should not and could not be identical with the Fountainhead

and His emanation, just like a particular pencil of ray should not be

misconceived as the glowing disc from which the rays come. The Absolute

Fountainhead of spirit should not be considered to slumber like absolute

infinitesimals who are subject to the other potentia of the Absolute.

 

The nature of the spirits of borderland potency of the Fountainhead need not

be affirmed with the objective knowledge of the mixed up conception. The

nature of the Absolute Infinite should not be standardised in the same line

as His infinitesimals. The spirits are observed in two different stages;

whereas the eternal Fountainhead of all spirits has no bifurcation. The

Absolute Infinite cannot be expected to be accommodated in the finite

reference of phenomena which have limiting merits.

 

The Fountainhead alone has the reservation of Ubiquity; whereas all

ubiquitous aspects are wanting in infinitesimals. So isolation and

association of infinitesimals with the Infinite should not be recognised as

two different entities. Pleasure and pain are of the same temporary stay and

they are counted differently in their gradatory condition.

 

The eternal and temporal potencies have got their two realms, and on the

border of the two, the border-land potentia can easily be traced. The

members of the border-land potency can claim one of the two potencies at a

time which are double-winged places of their habitation. The mundane

phenomena have got a temporal situation; whereas, the eternal manifestations

of the Transcendence are not subject to the atmosphere of inadequacy, limit

and imperfection of phenomena.

 

The border-land potency can be traced to exhibit her neutral position which

is normal and does not espouse at that time the cause of temporal or eternal

manifestation of the Fountainhead. The members of this potency are apt to be

forgetful of their eternal situation, when they have stronger affinity to

live in this temporal region as lords and by their inherent free-will want

not to submit to their eternal functions of the transcendence.

 

The forgetful demeanor posed by a member of the border-land potency cannot

welcome the guidance of the eternal blissful wisdom of a devotee. The

misguiding and tempting objects of phenomena often dictate the necessity, in

the heart of a weak, cringing forgetful spirit, of his wonted participation

in the enjoyment of this material sphere.

 

The eternal acquisition of the members of the border-land potency cannot be

dissociated from their persons. The impersonalist has got a

non-differentiative impression of all spirits into one. If an erroneous

argument is offered by a silly person of his having been endowed with the

susceptibilities of forgetfulness of his eternal function, and therefore,

because the Fountainhead is to be blamed for delegating to him inadequate

power, he should not have been held responsible for the incomplete

investiture on him alone with complete freedom, then this polemic character

of the Semitic school can easily be met by an acquaintance of prepossession

of spiritual independent element inherent in the border-land potency to

entangle themselves in undesirable situation. Free will of an absolute

infinitesimal cannot be denied as a limited quality like the material

characteristic of phenomenal nature.

 

The absolute infinitesimal has got his free will, and by his free will he

can either pose himself as a forgetful agent or he can awaken himself for

his original eternal function of remembering his own eternal exploits. The

Fountainhead does never wish to delude nor oblige His parts - the

infinitesimal spirits by devoiding them of such free will but allows them

the freedom inherent in them.

 

The conditioned souls, out of their own discretion, rush into moods quite

apathetic for not serving the Fountainhead when He Himself sends His message

of delivering them through His messengers who act as spiritual guides to the

wrong-doers. Both the Semitic and the non-Semitic people live in the

impersonality of the Absolute; whereas, the clear eyes of the devotees can

see the personality of Godhead as the Fountainhead of many conflicting and

contending energies that foster the whims of different parties. Proneness to

forgetfulness is afforded by the free will of non-devotees who are found to

adopt wrong processes as their guiding principles.