We are bickering and quarrelling like little
children when our civilization is facing the possibility of extinction. Here
comes the importance of spiritual sustainability. The light, power,
maturity and creativity needed to solve our problems and achieve fulfillment,
individually and collectively, lies not in our scientific and rational mind but
in the intuitive consciousness of our spiritual self. The very fact
we are facing so many serious and insurmountable problems in the ecological,
social and political front even after so much of advancement in science and
technology and rational thinking shows the limitations of this part of our
mind. So even while tackling the problem of ecological sustainability, we
have to proceed simultaneously towards our spiritual sustainability, which
means acquire the ability to progress safely towards the spiritual source of
our being. This requires two things: first, a system of education
with an emphasis on the moral, psychological and spiritual development of the
individual, second a new paradigm of organization, management and governance
which felicitates this inner growth and its self-expression in the outer life.
However in the short-term our immediate aim is
ecological sustainability. For, as an Indian adage states, our body is the
basis of all our higher growth. We cannot pursue our spiritual
growth if the physical life-support system of our planet is stretched beyond
its tolerance limits in terms of population, temperature and carbon emission
and can no longer support human bodies. However the present
ecological situation is not perhaps as hopeless and irreversible as some of the
scientists believe it to be. There is what is called as "butterfly
effect" in climatology. According to this concept a small event
can lead to a massive result like a great storm. Thus, a critical mass of
small, cumulative actions in tune with Nature can trigger a butterfly effect
and lead to a massive positive response from Nature.
These actions include not only external actions like
energy conversation or carbon reduction but also thought, feelings and attitudes
which look upon Nature not as an inanimate something which has to be "saved"
by human effort, but as a living conscious Force with a Divinity in her, who
can not only save us from calamity but carry us safely towards our highest
fulfillment and perfection. If all our environmental actions and our
dealings with Nature are infused with this positive attitude, we can look into
the future with hope and faith because we will be helped and supported by the
universal wisdom and creativity of a divine Force. Messages in this topic (M.S. Srinivasan is a Research Associate at Sri
Aurobindo Society, Puducherry ,
India
Dear Readers, In this issue we present four interesting articles.
The first, by Ananda Reddy, examines and compares several different views
within Indian philosophy regarding the aim and nature of spiritual realization.
It concisely describes the views of the Buddha, Sankhya philosophy,
Sankaracharya, Ramanuja, and Sri Aurobindo on the nature of spiritual liberation and transformation. In
discussing Sri Aurobindo's view, which in its own way includes the liberation
envisioned differently by the others, Dr. Reddy touches on the three
transformations— psychic, spiritual and supramental—that are unique aims of the
Integral Yoga.
The second article is by one of the learners in our
Master's Programme, Menaka Deorah, on some of the important principles of Sri
Aurobindo's Yoga. It frames its discussion in terms of a decisive shift that
must occur in the individual's consciousness from its involvement in the
workings of its outer nature of mind, life and body to the deeper soul within.
Within the context of this general aim, she discusses the complex structure of
the being as well as the key disciplines essential to effecting this shift to
our hidden soul, such as concentration, renunciation, dedication of our work
and activities, and surrender to the Divine.
The third article is by Larry Seidlitz and focuses
on some critical experiences and changes in the consciousness of the Mother
during her later years of sadhana which were discussed with and recorded by her
disciple Satprem in Mother's Agenda. This period of Mother's sadhana in the
body begins with the descent of the Supermind in the earth consciousness in
1956 and extends through 1972, after which Satprem no longer had the
opportunity to speak with her. The article attempts to suggest a cohesive
thread in the development of her experiences which shed light on the nature of
the supramental change.
The fourth article by Shruti Bidwaikar, a member of
the SACAR faculty, discusses the contrasts between the conventional British
system of education in India India India
Finally, the wonderful flower photos in this issue
have come from the very fine, color photographic book set, The Spiritual
Significance of Flowers, by the Mother, published in 2000 by the Sri Aurobindo
Ashram. Till next time…. Larry From the editor's desk
It is true that the Mother placed great importance
on physical culture in order to train and enlighten the body consciousness. The
physical education department in the Ashram was given a central position in the
sadhana and most of the sadhaks were involved in a variety of daily physical
exercises from hatha yoga to martial arts to sports like tennis, basketball,
and swimming, to gymnastics and track and field. The Mother herself played
tennis regularly until she was 80 years old. Both Sri Aurobindo and the Mother
believed that such physical activities develop the consciousness of the body
and make it more receptive to the higher spiritual consciousness and force, and
this is why they gave it such importance in the Ashram.
But the conscious ascent into the higher levels of the
spiritual consciousness and their descent into the mind and life and body were
accomplished primarily by inner psychological and spiritual methods and
processes. As a result of Sri Aurobindo’s and the Mother’s yoga, a new
consciousness and force, which they called the supramental consciousness,
manifested in the earth consciousness on February 29, 1956…
Probably in February or March of 1959, the Mother
began repeating a mantra. On May 19th, she said that she had “come to realize
that for this sadhana of the body, the mantra is essential.” She said that the
purely psychological method is inadequate and that japa, the repetition of a
mantra, is necessary, because only it has a direct action on the body. She said
that now with her mantra, she had done ten years of work in a few months. She
said she repeated her mantra constantly—when she was awake and even when she
slept. She said it was always there in the background…
From the very beginning, Mother seemed primarily
concerned with the influence of the supramental on the consciousness of the
body. There is little mention of its effect on the mental or vital levels. In
one place she seems to suggest that these were instruments to knead matter, to
awaken it to consciousness, and that once this was done they would be replaced
by something else.
Evaluating the Idea of Education in Colonial India: British and
Indian Perspectives - Shruti Bidwaikar Certificate programmes offered by SACAR:
• Spiritual Foundations of Indian Culture
• Creative Expression in India
• Contemporary Indian Society and Polity
• Integral Yoga Psychology
• Integral Education
• Essentials of the Gita
• Integral Management
All study programmes are inspired by and focus on
the vision and thought of the Mother and Sri Aurobindo. For details, see: www.sacar.in Other SACAR-IGNOU programmes include:
• Certificate in Introduction to Sri Aurobindo
Studies
• PG Diploma in Studies in Indian Culture
MĀSA : Monthly E-newsletter
Some
thoughts on Arvind Kejriwal’s model of governance On March 31, 2012, in India, Liberty, by Sanjeev Sabhlok STRONGLY
DISAGREE WITH ARVIND ON THIS: c) Anti-free trade position
I notice that Arvind made some very strong (and
significantly ill-informed) comments re: the role of foreigners in India India
On this matter – of economic policy – Arvind needs
to go back to the drawing board at oncebefore uttering one more word – for
he is making comments that are seriously at odds against liberty. IT IS CLEAR
THAT ARVIND ONLY PARTLY UNDERSTANDS THE MEANING OF LIBERTY
Arvind needs to internalise the concept of
liberty. Arvind, please be clear: India
Arvind, please also note that in BFN the highlights of ALL
world-best policies (not only in the field of democracy but in the fields of
public administration and economic policy) have been suggested. Nandan
Nilekani's Imagining India must also be compulsory reading for
Arvind.
Arvind, assuming you are SERIOUS about the outcomes
you seek for India
America
Has Become The USSA Because Freedom Is NOT Democracy, And Law Is NOT
Legislation from ANTIDOTE by Sauvik
The solution: a world of “private law” based on Property, Contracts and Torts… The
answer lies in “private money” – like private hoards of gold, which no
government can create at will… But Montesquieu’s fond hope of the “separation
of powers” has not worked. Supreme Courts have often been “packed.”
"Judicial review" doesn't work. We need to get back to the drawing
boards – and that is the subject of a little book I am currently trying to
write.
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