Archive for December 5th, 2012

From: “Caetanya”
To: am-global@earthlink.net
Subject: Some Diseased People Around Us: How To Cure
Date: Wed, 05 Dec 2012 21:30:31 +0530



When a person is working very hard and it is apparent that he may get success, then others may try to pull that individual down to prevent him from marching ahead. They choose to sabotage his efforts. This is a common occurrence.

This might happen in the form of teasing, distracting, discouraging, harassing, and it might even escalate to attacking that individual.

For instance:

Suppose one young / old acarya is very sincere in sadhana. Then some senior avadhutas may discourage or interfere with his sadhana routine. Why? Because they themselves are not interested in or able to do sadhana, and they cannot digest the idea that this acarya will make great progress in sadhana and be held in high regard. So they try to discourage, undermine, and interrupt his dharmic efforts. Or they may even do worse than that. They may threaten him, harass him, and it might escalate to even attacking that acarya. These are actual events that have happened in the past and continue to happen.

But Baba says:

“Suppose someone is doing some good work but others cannot tolerate him; they try to pull him down. This should not be done; rather you should encourage such people by saying, “Keep up the good work! I fully support you.” This is muditá (encouragement).” (Ananda Marga Ideology & Way of Life – 11)


Unfortunately not all in Ananda Marga live up to this standard. They do not all adhere to Baba’s guideline. Here is one case study:

(1) One central didi becomes angry when anyone sings during paincjanya in the jagrti / Central office (Ranchi). She bitterly complains, “What are you doing! This is my time to sleep – do not make such noise! If you must sing then do it in a whisper – this is my time to sleep!” Then didiji promptly goes back to bed.

(2) Not only that, this same didi then wakes up at 7am – if she sees that others are still doing their sadhana lessons, she cries out, “Stop your sadhana, breakfast is needed, I have to be in Central Office by 8am – quick quick.” Didiji skips her sadhana and asanas entirely; she takes bath and then directly goes to take food – which others have prepared for her.

(3) The name of this Central Didi is Ananda Abhisambuddha. She is the one who sleeps late, does not allow others to practice paincajanya, and interrupts those doing longer sadhana.

(4) Many say that Ananda Niitimaya has similar habits.

(5) Then there is this point: As many know, for avadhutas, it is mandatory to do night sadhana one time per month. For tantrikas – i.e. for all Ananda Margiis – night sadhana is a very special practice.

However, if any inspired dada or didi, whether they be young or old, shows a strong inclination toward and deep interest in night sadhana, and they try to be regular in this practice, then top Wts harass and abuse that worker. They say things like: “This is not good – if you do more night sadhana then Baba will curse you!”, or “A ghost will attack you, and you will become mad!”, or “You will turn into a lunatic or meet your death; you will degenerate and ultimately destroy yourself!”

Not only that, they may try and tear down your character as well.

In sum, they do everything they can to discourage and mock those interested in deeper sadhana.

(6) What to speak of sadhana, even if one didi or dada is sincere in kaoshikii and tandava or half-bath, asana, or is strict in sentient food by not eating hot spices, or taking food in a restaurant / hotel, then they face abuse and ridicule from their seniors and supervisors.

Such is the “culture” that has developed in our organization. Those inclined toward spiritual practice are sidelined, abused, and alienated.

Here is a listing of some of the key Wts who suffer[ed] from this ailment and malign others: Rudranandji, Nigamanandji, Sarvatmanandji, Vandananandji, Parmeshvaranandji, Vratiishvaranandjii aka Vicitranandji aka Vikashanandji, Sambhutyanandji, Bhaveshanandaji, Viitamohanandji, Raviishanandji etc.

They all suffer from this same psychic problem. This is one critical manner how this problem of discouraging good works manifests in today’s Ananda Marga society, i.e. the post 1990 era.

According to Baba’s guideline such persons are doer of ku.

“Suppose someone is urged on by a noble idea. In that case, if innumerable hindrances are created on some pretext or the other, or the person is discouraged, or vigorous efforts are made to turn that person into a materialist with a misleading philosophy, or the benevolent spirit is suppressed, then all such deceitful deeds are called ku.” (Shabda Cayaniká Part 4, Disc 27)

Such persons do not care about Guru’s guideline.

Baba says, “We should develop our character in such a way that we encourage people to express their latent genius, rather than pulling them down by creating obstacles in their path. One of the main defects of people is jealousy. Let us all remain free from this defect. If someone prospers in life, others always seek to pull them down saying, “Why do you rise so high above us? Sit down! Don’t rise up, we cannot tolerate it!” If we encourage a genius to unfold his or her potentialities, then the whole human society will be benefited.” (A Few Problems Solved Part 3, Genius & Technician)


Now let’s examine how this problem might take shape in the general society.

An athlete sees his fellow athlete (Ramu) involved in a diligent training routine. They may think, “Ramu, is working very hard, he is in excellent condition, and his mind is focused. Certainly he will make the Olympics, and I will be left behind.” At this point, that person may try to discourage Ramu by saying, “Why are you training so hard – take a break – come out to the movies with us etc.” Why do such persons do this? Because they know that they themselves do not have the requisite drive to gain victory, so they try to ruin the next person’s chances. This happens due to fear, nervousness, or they simply feel threatened by another’s impending success. So they try to spoil it by preventing them from achieving greatness or respect etc.

Let’s take a look at another scenario.

Suppose one student in a dormitory is very focused on his studies. Everyone can see that at some point in the future he is bound to receive a great academic prize. Then other students may start to joke or tease that conscientious student. They do not want him to progress, so they say things like, “You are so boring, you study all the time.” Or, “Don’t you have any friends – all you do is study, study, study.” In this way they will try to discourage him and interrupt his approach.

In all such cases, one party discourages another to prevent them from doing good deeds and becoming successful. They do not want that person to be lauded, recognised, honoured, or respected for his efforts. So they do all they can to prevent his success.

The communist government in West Bengal did this with Ananda Marga. During the disastrous flood in Tiljala, then right away our Dadas, Didis, LFTs, and family margiis jumped into action to help the common people. But the government did not want Ananda Marga to gain any recognition so they announced, “Only government agencies can provide flood and disaster relief – not any other party.”


The basic formula in all these circumstances is that one person or one body sees another working sincerely and diligently. So they try to hinder and block their success. To this end, they dive head first into a campaign of discouragement to sidetrack and minimise that person’s outcome. That is the problem at hand.

In that sense it is different from jealousy. In jealousy, already the next party has attained success, and that makes the jealous person angry or despondent. Whereas in this situation, the person or party has yet to gain success. Rather they are moving fast towards it, so others try to block the pathway. Such manipulators know that they themselves are too lazy or indisciplined, and they feel worried or threatened by the next persons’s forthcoming triumph, so they choose to sabotage the efforts of others.

This might happen in the form of teasing, distracting, discouraging, harassing, and it might even escalate to attacking that individual.

In the general society, this is looked upon as a normal condition. This type of reaction is common, unfortunately. People feel threatened by another’s success, so they try to discourage him from doing good works. Yet, this defective mentality of discouraging and undermining others only leads to self-pity, mean-mindedness, and a defeatist complex etc.

In that situation, how can anyone who has this disease do sadhana or think about Parama Purusa – they cannot. That is why in Ananda Marga, discouraging others from doing good work is classified as a psychic disease. It is one of those degrading vrttis that only invites bad samskaras and ruins one’s spiritual flow.


The wide range of psychic diseases leads to so many problems and difficulties. Those who do sadhana regularly purify the mind. In that case their thought process and outlook is not dominated by psychic diseases, like discouraging others from good works. The formula is: The more sadhana, the more the mind rises above these depraving tendencies.

As sadhakas, we do sadhana regularly and strive to keep the mind happy, calm, and blissful; then the mind is less apt to fall into depraving ways like discouraging others from good works. By this way, we keep the mind balanced and it does not get routed into feelings of mean-mindedness etc.

Those not doing sadhana are more apt to succumb to psychic diseases as that vrtti is not checked by a spiritual approach. For sadhakas also, various psychic diseases can invade one’s thinking.

So we should all know the way out.


The standard method for overcoming mental diseases like pride of lineage (kula) and ka’ma (physical longing) etc is to channelise those negative feelings towards Parama Purusa. For instance, if one lusts a particular person or money, then that desire – “I want money” – should be channelised towards Parama Purusa. The aspirant should think, “O’ Parama Purusa, I want You and only You.” Then one will gain devotion, by His grace. The allurement for the mundane will no longer disturb them. Rather, the mind will rise up and become filled with the thought of the Supreme. In that case, one will not fall prey to psychic diseases.

The question then arises: What to do with feelings of discouragement? Because that tendency of mind – i.e. discouraging others from doing valiant deeds – cannot be projected, redirected, or channelised toward Parama Purusa. One cannot say, “O Parama Purusa, why do You try to be so perfect, better You should relax and sit down etc.” In this circumstance, channelizing that discouraging tendency of mind towards Parama Purusa is not possible.

In that case, what is the remedy? To adopt a contrary outlook and then goad the mind toward Parama Purusa.

Baba’s foundational formula for treating certain psychic diseases is to apply the exact opposite mind-set. Jealous is cured by kindness (maetrii); sadistic feelings are cured by compassion (karuna). And in this letter we addressed the problem of discouraging others’ good works.

In all these conditions, Baba has given a set procedure: Adopt an opposing approach. In His discourse, Baba presents a very simple analogy. If you are surrounded by darkness, then the solution is not more darkness, but rather a torch light. That is how to overcome the darkness.


Similarly, as human beings, as sadhakas, we are to take a similar approach when combating certain psychic diseases or ailments. First we should counteract that psychic disease to balance the mind and then channelise the mind toward Parama Purusa.

For this, Baba has given us a two-step process:

(a) First neutralise those feelings of being threatened by seeing another’s potential success. And the best way to do this is by cultivating feelings of happiness (mudita). Do not tease or mock them, “rather you should encourage such people by saying, “Keep up the good work! I fully support you.”” Think how happy and wonderful it will be to see your colleague, teammate, or fellow student become highly successful. Bathe oneself in the joy of their success. With such feelings of kindness, one will not feel disturbed knowing that another is on the pathway to greatness. Then, one will not be hindered by this very negative tendency of discouraging others. Once that happens the mind will become calm and balanced.

(b) The next step is to channelise that calm mind towards Parama Purusa by engaging in devotional practices: Singing kiirtan, doing sadhana etc.

Thus, it is a two-step process: First neutralisation by developing an encouraging attitude known as mudita in Samskrta. That means taking delight or becoming joyous seeing another’s progress. That will help map the mind balanced. Once done, the mind can be channelied to the thought of Parama Purusa through the practice of kiirtan and sadhana.


In this following section of His discourse, Baba practically shows us the technique for neutralising the mind.

“Suppose someone is doing some good work but others cannot tolerate him; they try to pull him down. This should not be done; rather you should encourage such people by saying, “Keep up the good work! I fully support you.” This is muditá (encouragement).” (Ananda Marga Ideology & Way of Life – 11)


By following Baba’s practical suggestions and guideline, any sadhaka or any individual can easily reduce – nay remove – this tendency to discourage those involved in noble pursuits, and thereby avoid accumulating that negative samskara. This is one great boon for both individuals and the collective body. So much loss and waste results from discouraging others – i.e. undermining good people involved in productive endeavours. This is the misuse of human life. Plus, those who indulge in this way will have to undergo so many bad reactions. For this, Baba has graciously given the remedy: Neutralise the mind by harboring feelings of kindness and joy.

Certainly though, a sadhaka will not just neutralise the mind, but will follow Baba’s guideline to goad the mind towards Parama Purusa. Because when the mind is clear of all tendencies toward discouraging others, then in that state, the mind is balanced and calm and can easily be channelised to the Supreme.

So Baba’s strategy of “taking the opposite stance in battle” means withdrawing the mind from a depraving tendency – neutralising it if needed – and then goading it in a positive direction by encouraging feelings of generosity, kindness, compassion etc. The most positive direction is towards Parama Purusa.

This is a very practical guideline that we should all use in day to day life.

Baba says, “The movement is to make the mind pinnacled, apexed, and bring all the propensities to that point, and goad it towards your spiritual goal.” (Subjective Approach and Objective Adjustment)

at His feet,
Caetanya Deva


Here following are more of Baba’s divine guidelines on this topic.

“Neither should one be jealous of a person who performs many virtuous deeds and charitable actions. Rather one should think well of the person since he or she is doing good work. “Let his intellect continue to inspire him to perform such virtuous actions. I fully support him.”” 9Ananda Marga Philosophy in a Nutshell Part 8)

“You are all sádhakas, you must remember that you are to discourage those forty-nine propensities and you are to encourage that subtlest propensity. To encourage that subtlest propensity is your ádhyátmá sádhaná.”(Ananda Vacanamrtam – 30, The Subtlest Propensity)

“If one sees someone doing noble work, as a result of which the progress of the world is accelerated and the path of human welfare is widened, then one should think: “The noble work of this person will remain written in letters of gold in human history. I shall give my full support to this person in their noble endeavours … I shall help them in every possible way.”” (Shabda Cayaniká Part 4)

“There are some people who, on seeing someone engaged in noble work, try to stop that person; for example, when someone belonging to the opposite camp is trying to help the neglected, downtrodden, people badly hit by famine or flood, they think that [through their philanthropic acts] their adversaries may become popular, and so they must be opposed. There are people who, on seeing someone engaged in harmful activity or malevolent endeavours, encourage them in crude, bestial activities so that they can directly exploit the opportunity for their own benefit.” (Shabda Cayaniká Part 4)

“There are people, however, who have opposite feelings. They burn in envy to see someone happy, and make an all out effort to put them in danger. On seeing someone in distress, they think: “Rightly served. As you sow, so you reap. Let their troubles augment.” Such human-shaped animals are prowling about in many fields of life, including the field of politics.” (Shabda Cayaniká Part 4)


Bhulite ca’hina’, kabhu bhulibo na’, sa’the theko priya mane theko…
Tava karun’a’ya anukampa’ya pale pale more ceye dekho – P.S. 3647

Baba, my dearest, please remain along with me, in my mind eternally. I do not want to forget You. I will not forget, by Your grace. Sometimes when my mind drifts away, with the cyclone of crude vibrations and negative microvita, please keep me on the path of consciousness. Please grace me. Every moment please look towards me with Your compassionate and causeless grace, my Baba…


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