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,
.) For a
more detailed discussion other subject readers may go through the January,
2011 issue of e-magazine in Management edited by the author: Fourth Dimension
Inc. - Towards Integral Management Puducherry,
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
and the educational philosophies put forth by Indian stalwarts such as Gandhi,
Tilak, Vivekananda and Sri Aurobindo. These nationalist leaders laid emphasis
on the growth of the mind, heart, body and soul, while also fostering national
feelings, and appreciation of India 's
languages and literature and culture. They also emphasized education of women
to make them selfdependent and strong advocates of social change in 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
• 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
particular against trade. But trade that is voluntarily engaged in, is the
essence of democracy. Since Arvind cites ancient Indian kings let me assure him
that Chanakya was a great votary of trade, and also, that India DOMINATED
world trade till around 1750. 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
. Let me say this clearly: Arvind you
NEED TO UNDERSTAND THE MEANING OF आज़ादी. LIBERTY
Arvind needs to internalise the concept of liberty. Arvind, please be clear:
only had an independence movement.
It NEVER had a freedom movement. So if we never had the first freedom
movement, we can't possibly have a "second" one. Can we? 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
(and not in it just for the sake of petty awards from foreigners) you will
benefit by paying attention to the findings of those who (like me, for
instance) have spent (over 30, in my case) years thinking and practicing public
policy. And yes, there are many others whom Arvind can read and benefit from.
Start with Hayek, then read Friedman, Demsetz, and Masani. 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.