The recognized book on Ananda Marga philosophy is Ánanda Sútram. Usually a philosophical treatise has four main sections – (1) ontology, (2) metaphysics, (3) ethics, (4) epistemology. But in Ananda Marga philosophy two more sections, in addition to the above-mentioned four, have been added. They are (1) psychology and (2) spiritual cult. In Western philosophy there is no mention of spiritual cult, because Western philosophers had no opportunity to learn such a cult. The main reason is that in the theology prevalent in the west there is no concrete spiritual cult.

According to general belief, psychology is a part of general science, and should therefore not be included as a part of philosophy. Thus psychology has been accepted as a branch of science in the West. But in Ananda Marga, psychology has been included as a part of philosophy. Moreover, according to Ánanda Márga the scope of psychology is wider than what is usually accepted by psychologists.

Ontology: Ananda Marga believes in monotheism. In common parlance iishvara, Bhagaván and Brahma are accepted as synonymous. But according to Ananda Marga, they are not synonymous, they represent the different aspects of Parama Puruśa. Brahma is the philosophical term, and Bhagaván and Iishvara are the attributional expressions of Brahma. Regarding Brahma it has been said, “Ánandaḿ Brahma”, i.e. Ánanda and Brahma are identical. In Ananda Marga philosophy, a subtle line of demarcation between sukha (happiness) and ananda (bliss) has been drawn. Sukha denotes a congenial mental state whereas Ánanda is a metempirical state of bliss which overflows the mind – a state which should be called neither congenial nor uncongenial. The state of bliss is always above the scope of mind because it is limitless. The experience of bliss transcends the scope of mind and is concerned with the Macrocosm. Brahma is the name given to the ultimate quality of happiness.

Two aspects of Brahma – Saguńa and Nirguńa – have been mentioned. “Shivashaktyátmakaḿ Brahma”, i.e. Brahma is the composite of Shiva and Shakti. The derivative meaning of Puruśa is one who lies covert in the unit being – one who is devoid of any action. Where there is no expression, that aspect of Brahma is called Nirguńa Brahma and where there is expression, it is called Saguńa Brahma.

Nirguńa and Saguńa are two aspects of one and the same Brahma. They are not two different Brahmas. It should be clearly mentioned that Ananda Marga is absolute monism – it is not dualism. A question may arise: How can Ananda Marga be called monism when it declares that Shiva and Shakti are separate entities. The answer is that in Ananda Marga philosophy, Shiva, or Cognitive Force, is both the material and the efficient cause, whereas Shakti, or Operative Force, is only the efficient cause. Shakti is merely subservient to Shiva, Shakti has no existence separate from Shiva. So we can safely conclude that Ananda Marga philosophy is based on monism.

The Supreme Entity, playing the role of the controller of the quinquelemental universe is called Puruśottama. He controls all created beings and entities by virtue of His centripetal and centrifugal forces. In the Cosmic cycle, the inanimate objects are called saḿsthá, the living being haḿsa. Each and every haḿsa and saḿsthá is moving around Puruśottama on its respective axis.

The closer the microcosm feels to Parama Puruśa, the less the radius between Parama Puruśa and the microcosm will be. In addition to Nirguńa, Saguńa and Puruśa, a new concept of Táraka Brahma has been added to Ananda Marga ideology. The philosophical interpretation of Táraka Brahma is found only in Tantra – nowhere else. Táraka Brahma is a link between Saguńa and Nirguńa Brahma. Táraka Brahma is more a devotional concept than a philosophical one.

Metaphysics: Ananda Marga metaphysics is really unique and revolutionary. Metaphysics as explained in the West is not supported by modern physics. Modern science, while attempting to trace the prime cause of creation, has been upgraded to idealism above materialism. But facts of metaphysics as presented by modern philosophers are supported by materialism or extreme idealism. Both views are equally one-sided and unscientific.

As the first cause of creation, Ananda Marga philosophy conceives of the guńayantraka, the triangle of forces. We have already discussed that Brahma is the composite of Shiva and Shakti. Shakti means the sentient, mutative and static forces. The expression resulting from the triangle of forces is the cause of a great bondage on Consciousness. In the first phase of movement of the Cosmic cycle, the Macrocosmic Mind emerges. Due to the increasing static pressure on Cosmic Citta, the five fundamental factors gradually emerge – ether, air, luminous, liquid and solid. Thus out of the Cosmic mind arises matter. This aspect of the Cosmic cycle is called Saiṋcara. Due to the further static pressure on the solid factor, there ensues an internal physical clash within the material structure which gives rise to unit mind and life. As a sequence to the origin of life and mind, there arise the living beings – the birds and animals, plants and trees – and in the final stage of evolution come the humans, having a developed mind and complex body. This introversive phase of the Cosmic Cycle is called pratisaiṋcara.

Thus Ananda Marga can legitimately claim to have solved many riddles of metaphysics. It has clearly stated that matter originates from Macrocosmic mind and the microcosm evolves from matter.

Spiritual Cult: Thus far all philosophers have remained completely unaware of spiritual cult. Although new ideas in the domain of philosophy have been added, philosophy has failed to establish its link with the dusty earth. And a philosophy which has no relation with the dusty earth nor with the children of the soil has no practical value. Philosophy is meant for the benefit of the human race.

Ananda Marga philosophy is unique in this respect. Ananda Marga stands to implement its ideology. In order to establish a coordination between philosophy and practical life, Ananda Marga has evolved a spiritual cult on the basis of Tantra.

Epistemology: According to Ananda Marga, epistemology has two branches – pará and apará. Pará jiṋána means knowing the Supreme reality beyond the scope of time, space and person. Apará jiṋána means the knowledge within the scope of time, space and person – which is ever changing. The means to attain pará jiṋána, or absolute knowledge, is through the application of pinnacled intellect (agryábuddhi), and the means to attain apará jiṋána, or relative knowledge, is the pinnacled intellect plus circular approach.

Psychology: We have discussed earlier that psychology and manovijiṋána are not the same thing. Manovijiṋána deals with the origin and development of mind – its actions and reactions, its influences, its consummation, etc. This novel addition of Ananda Marga regarding the origin of mind is that the unit mind has evolved out of matter through clash and cohesion. Mind is the composite of citta, aham and mahat – its different functional chambers. It has four mental states – jágrat (wakeful), svapna (dream), suśupti (sleep) and turiiya (transcendental). From a practical point of view, the mind is divided into conscious, subconscious and unconscious portions.

Mind has five layers (kośas) of existence – kámamaya, manomaya, atimánas, vijiṋánamaya and hirańmaya. The expression of mind, whether crude or subtle, depends upon the different kośas. The association of mind with external objects is established through tanmátras or inferences. Tanmátras are of five kinds: sound, touch, form, taste and smell. The tanmátras are actually the expressions of material objects. The tanmátras in the form of vibrations come in contact with the mind through the five sensory organs. The mind establishes its link with external objects through the inferences.

Ethics: Ananda Marga ethics is rudimental and universalistic. There are five kinds of yama and five kinds of niyama whose very purpose is to regulate the external and internal behaviour of human beings according to the highest principles.

In Western philosophy observance of ethical principles is considered the primary goal in life, but Ananda Marga philosophy considers that ethical observance is the primary step towards the higher life. Niiti or principle is not the goal of human life, rather it is a starting point of life’s journey.