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Archive for January, 2013

To: AM-GLOBAL
From: Shantatma.93@add-ont-
Date: Wed, 30 Jan 2013 23:22
Subject: Who Can Follow Dadaji’s “Great” Examples #2

== WHO CAN FOLLOW DADAJI’S “GREAT” EXAMPLES ==

~ Part 2 ~

(Note: This the second letter in this series. A link to the first letter has been appended below. – Eds)

Namaskar,
“Dada Shivananda [a.k.a. Ac Samanvayananda Svt] left Baba and the AMPS organisation, and in a challenging display created his own separate organization, “Prema Marga”. That time, Dadaji established his own office in the foothills of the Himalayas at Dehradun.”

“Let us not forget that in those days, Baba was in jail. It was during those difficult times in Ananda Marga when maximum support was needed that Dada Samanvayanandji left and created his own organization to compete against Ananda Marga. The need of the hour was to stand firmly by Guru and raise the flag of Ananda Marga. Those days, so many margiis and acaryas withstood the onslaught and backlash of the negative forces, i.e. Mrs Indhira Gandhi’s exploitative machine. Margiis and wts were forced into hiding, imprisoned, tortured, and humiliated. All the while Guru was in jail. No true Ananda Margii could ever think to leave in such a moment – never.”

“Yet, in that critical moment, when Baba was in jail and workers margiis were also suffering, Dada Samanvayanandji left to enjoy his own self-created guru-ship, and establish his own separate organization: Prema Marga. So while dedicated Ananda Margiis stood by Guru, Dada Samanvayanandji fled to establish his own so-called glory. This is not the quality of a disciple, but rather a case of betrayal. Or what should we call it.”

FURTHER REVIEW OF DADAJI’S APPROACH

When Guru was in jail then true Ananda Margiis bravely took a strong stand and faced a lot of trouble and suffering in various ways. We all have deep respect for them.

But what respect should one have for Dada Samanvayanandji when he betrayed Baba and left Him during that very crucial time when Baba was in jail. Then years and years after Baba was released, Dada Samanvayanandji painted his own black face with white oil paint and appeared before margiis around the mid of 1984 as a great saint, as if nobody knew about his hypocrisy and betrayal to Baba.

“In this calculated manner, Dadaji did not return to Ananda Marga in 1977 when Baba graciously pardoned and welcomed everyone. Nor, did Dada Samanavayananda return when Baba Himself was released from jail in August 1978. Weeks turned into months, and months turned into years.”

“Ananda Marga was growing by leaps and bounds. Baba performed the grandest dharma samiiksa in the history of humanity. Ananda Marga was fast spreading all around the globe. The organization was growing in size exponentially. Still Dada Samanvayananda was nowhere to be seen. Dadaji was still leading the life as “guru” in his ashram. Time and again, Dadaji’s friends like Aksarananda had pleaded with him to return, but to no avail.”

“It was not until around 1984 or so, that Dada Samanvayananda showed up…”

“All in all, Dadaji was away from Ananda Marga for 11 years. When he was needed most to help in difficult times, he was entirely absent – just enjoying the high life as a self-appointed guru.”

“Even worse, after that time, Dada Samanvayanandji never expressed repentance or remorse for what happened in those days.”

When the good days of Ananda Marga came, Dadaji returned back because his fake guruship of Prema Marga was not as beneficial / enticing as posing as a great avadhuta in Ananda Marga and befooling margiis to enhance his prestige. Such was the extent of his hypocrisy.

Then after ’90, Dadaji jumped into a very high post. Who will appreciate his hypocritical behavior. I don’t think that any true margii and worker will appreciate Dadaji’s manner.

As a brother we certainly love him, but he is not an example to follow.

In his later years, one ruling group made Dada Samanvayanandji their priest; and Dada Samanvayanandji moved all around the globe giving his sermons like the Pope of Rome. And he praised himself along with his so-called illustrious past. So he was shameless up to the very end. Never did he express an ounce of repentance for his betrayal and wrongdoing.

WHAT WE CAN LEARN FROM DADAJI:

WHAT NOT TO DO

About hypocritical people Baba’s guideline is very strong. Please read below.

Baba says “Hypocrites must not be tolerated.” (1)

Baba says “Hypocrites are those who betray. Don’t forgive till his nature is reformed. Immediate forgiveness is a special weakness of mind. It results in worse harm to society.” (2)

“Sincerity is reflected in actions, not in words only. One who displays sincerity in words but not in actions is a hypocrite. You should not tolerate hypocrites.” (3)

Everybody in this universe can forget Dada’s back-stabbing to Marga Guru. But true margiis and Wt’s cannot.

Not forgetting means, not following Dada Samanvayananda’s negative example. No matter the circumstances one must stand with Guru and not drift away seeking glory elsewhere. Yet that is what Dadaji did. He left Baba and he left Ananda Marga.

As a brother we love him, yet as an acarya and disciple, his example is nothing but a black stain. None should fall into a similar demise. That is the learning we should take from his life on this earth: What not to do.

HOW A DISCIPLE SHOULD BE

Here below Baba uses the analogy of a pitcher of water to delineate who is a proper disciple.

“The worst category [of disciples] are likened to pitchers placed inversely in a tub of water. Such pitchers contain water as long as they are kept in the tub, but as soon as they are taken out, all the water pours out. These disciples acquire spiritual knowledge when they are in close contact with the preceptor, but as soon as they are apart from the preceptor they forget all his teachings.”

“The best category of disciples are like pitchers positioned right side up. When such pitchers are put in a tub of water, there is water both inside them and all around them; and even when they are removed from the tub, they remain full to the brim with water. These disciples carefully preserve in the jewel caskets of their hearts whatever they learn from their preceptor.” (4)

So Baba is very specific. The lowest grade of disciples immediately forget all they have learned from the Preceptor the moment they are separated from the Preceptor. They are like the pitch that is upside-down in the tub. Once of of the tub – once away from the preceptor – they forget everything.

In contrast, the best disciples always remember Sadguru’s teachings always. They are like an upright pitcher – filled to the brim with Guru’s guidelines. Nothing gets lost – ever. Always they keep His teachings near and dear to them. Such a disciple can never think to run off in the hour of need and create their own ashram.

All should consider which category Dada Samanvayananda falls in.

SEE WITH PROPER EYES

In the general society, people’s quality, qualifications and attributions are measured on the grounds of superficial measures, but we do not follow such an approach in Ananda Marga.

(a) In present-day Indian Politics, brutality and hypocrisy is the criteria for gaining a high post. In the past it was not like that. There was hypocrisy but now criminal behaviour is the top-most qualification. This is a dogma.

(b) In general religious Indian psychology, the saffron robe has a lot of meaning. It gives deep respect. There is a religious teaching that “Don’t see the merit and demerit of the person who is wearing saffron dress. One must think that person is great. Whoever is using that dress is God’s representative. Don’t see their character and behaviour.” But all Margis know that this is one dogma.

(c) In the general Indian society, age is also one of the factors. White hair, white beard, wrinkled skin is one qualification. Even if that person is a hypocrite. This is also dogma.

(d) And in general capitalist society, money is the criteria to measure someone. In town, if you ask “who is most important”, the answer will be that person who is the richest. Money is the main qualification. And this is also dogma.

CONDUCT IS THE MAIN PARAMETER IN ANANDA MARGA

In Ananda Marga all these above characteristics have no value, as they are all superficial parameters that have nothing to do with the person’s behaviour and conduct. It is on this standard – i.e. conduct – that every sadhaka should evalauate Dada Shivananda / Samanvayananda. Indeed, history itself will evaluate Dadaji in this way.

“Actions and not logic establish one’s superiority.” (5)

“Conduct is the principal factor in dharma.” Be a sadácárii, a person of good conduct, and you will surely attain Paramátman.” (6)

“Your ideal is represented by your conduct. Your learning, your social or economic status have nothing to do with your ideal.” (7)

HE CREATED HIS OWN PARALLEL BOOK OF SUTRAS

Here is one highly objectionable point that is completely related with this topic. As we all know Baba has graciously given Ananda Sutram as the seed teaching of Ananda Marga philosophy. Those sutras are eternal truths that perfectly outline His divine teachings and ideology. They are extraordinary and wholly unique. They come directly from Cosmic Mind and they cannot be imitated by anyone else. For any true disciple it is unthinkable to write a book of sutras that would in any way parallel, challenge, or undermine Ananda Sutram.

Yet that is exactly what Dada Samanvayanandji has done. He wrote his own separate book of sutras – titled Ananda Shatakam – which is distinct from Sadguru’s teaching.

And in his book – Ananda Shatakam – Samanvayanandji is proclaiming that if his sutras are followed then one will achieve liberation.

Ac. Samanvayanandji wrote in his book Ananda Shatakam on p.131 last para “Bhagavat….Paraman Padinca…”

Then Dadaji explained: “Those who not only read but follow the instruction noted herein (of Ananda Shatakam) with interest and care, they will surely overcome the delusion of this world and cross the stormy ocean of living in this world.” (p.131, Ananda Shatakam)

Thus Dadaji guaranteed liberation by following his personal teaching. Such is his audacity: To guarantee liberation and write a text that challenges the authority of Ananda Sutram.

JUST A COPY OF HINDU DOGMA: HANUMAN CHALISA

Actually, Dada Samanvayanandji’s approach is nothing but an offshoot of Hindu dogma – the Hanuman Chalisa. The Hanuman Chalisa was written to impose and inject a fear complex into the general public. The aim was to force people to worship the god monkey, Hanuman.

To this end, the poet Tulsidaas wrote “Hanuman Chalisa'”. The edict was made that by reciting the Hanuman Chalisa daily, one will attain liberation. And if anyone does not recite the Hanuman Chalisa they will suffer. If the dogmatic poet of the Hindu religion would not have injected the fear complex then surely nobody would have appreciated to worship the monkey.

Human psychology is that people like to believe or pray that some divine being in human form is their god – not some monkey. So it is the power of the fear complex of that poetry that misguided / forced Hindu people to chant every day the Hanuman chalisa hymn, means the monkey god eulogy.

Following is the stanza of that dogmatic monkey god hymm: ‘Jo satbar…mahasukha hoi’. The meaning is that those who repeat those Hanuman Chalisas (eulogy of Hanuman monkey god) will get liberation and be free from all worldly problems, like money, matter, ghost etc.

So with fear Hindu dogmatic people are repeating this.

In the same way our Dada Samanvayanandji tried to impose his book Ananda Shatakam on margiis by creating a fear complex. It is obvious to all that Dada Samanvayananda did the same dogmatic technique as the dogmatic Hindu poet did.

MORE ABOUT THIS DOGMA

Certainly, those living in India know very well about the monkey god Hanuman but for overseas readers let me please tell something more. The god Hanuman belongs to the ape family. He has a long tail and his face is like a monkey. It is not even a human being; Hanuman is one monkey. That is why one name of the monkey is Hanuman. And Chalisa’ means eulogy. Every Hindu dogmatic person is well aware of these things but for the benefit of overseas margiis it is meaningful to explain the matter in full.

However, the main point is that this dogma of the monkey god is deeply rooted in all fundamental Hindus’ mind. And every day they must repeat it minimum one time – especially when they feel fear of ghost. The dogma is that by repeating the monkey god name, ghosts will not come and monkey god worshippers will ultimately reach the goal of liberation and all desires will be fulfilled. And those who disrespect this will themselves burn in hell fire. Because of this dogmatic belief, Hindu people are afraid and they are repeating the Hanuman Chalisa with deep reverence.

So Dada Samanvayanandji unfortunately also suffered from the attachment to Hindu dogma. Clearly Dada carried this dogma on his head – otherwise what was the need for him to write his own separate book of sutras, that goes totally contrary. Dadaji imposed one falsehood that if any margii will believe,respects, and chants his sloka then surely they will get liberation, as if there is no need of astaunga yoga sadhana. Only his Ananda Shatakam will work as the divine ship to across the ocean of maya.

Such is the audacity of Samanvayananda Dada.

FINAL THOUGHT & GUIDELINE

Here I close this letter with Baba’s guideline: Ananda Marga acaryas must lead by their conduct. That alone is what qualifies them as an acarya. So those whose conduct is not good are not…

“Those who have the responsibility to show the path to others should be of superlative character with the most refined conduct. They and their followers must move constantly towards all-round development and shreya [ultimate spiritual attainment]. Persons who teach such well-regulated behaviour to others by their own conduct are called ácáryas.” (8)

“An ácárya or ácáryá should always instruct by his or her exemplary actions and words.” (9)

Namaskar,
in Him,
Shantatma

Note 1: LINK TO PREVIOUS LETTER IN THIS SERIES

http://am-global-01.blogspot.com/2013/01/who-can-follow-dadajis-great-example.html

Note 2: REFERENCES

1. Carycacarya
2. Caryacarya – 2, Society, #6
3. Ánanda Vacanámrtam Part 23, Silent Action
4. Ananda Marga Ideology and Way of Life -9, Tantra and Sádhaná
5. Caryacarya – 2, Sadhana, pt #15
6. Subhasita Samgraha – 21, Niiti and Dharma
7. Ananda Vanii #13
8. Ananda Vacanamrtam – 31, Conduct of An Acarya
9. Ananda Vacanamrtam – 31, Conduct of An Acarya

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Date: 29 Jan 2013 21:36:39 -0000
From: “Surya Deva”
To: AM-GLOBAL
Subject: Which Pathy Is The Best #1

Baba

== WHICH PATHY IS THE BEST ==

~ Part 1 ~

Namaskar,
As sadhakas, one of our chief duties is to keep ourselves healthy and disease-free. When one’s physical well-being is compromised, it is difficult to manage spiritual practices, do dharma pracara, and serve society.

Here following is an overview of the various pathys. We should consider their strengths and drawbacks – pros and cons – and know which to select in a time of need.

BASIC NECESSITY: CURING DISEASE

The human personality is three-fold: Physical, psychic, and spiritual. We have to keep all realms in proper condition and well-maintained. However, there is an inherent challenge neatly outlined in this Sanskrit / Samskrta proverb:

“Sariram vya’dhi mandiram”.

‘Where there is a body, disease comes’.

In other words, the body is prone to disease. At any moment, diseases may manifest. In that case, it is our duty to cure that disease in a safe and healthy manner.

WHICH APPROACH OF MEDICINE TO FOLLOW

Now the question is, which system of medicine is best. Certainly every individual has their own opinion. The purpose of this letter is to highlight some critical points which Baba has given about the prevailing pathys. To this end, we shall review (a) allopathy (i.e. western medicine), (b) ayurveda, (c) naturopathy, and (d) homeopathy. In addition, we will examine a few of Baba’s overarching guidelines about the field of medicine and health, as well as what form it should take in the future.

WHO IS THE MOST QUALIFIED DOCTOR

Here is one traditional, satirical saying about those pathys where harmful and poisonous medicines are used.

“Shat ma’ri bhavet vaedhyah. Sahasra ma’ri cikitsakah” (Human Society – 1)

The meaning is: If a doctor kills 100 patients by prescribing the wrong medicine, he is known as a “vaedyah”, i.e. less qualified doctor; if a doctor kills 1000 persons by administering wrong medicines, he becomes “cikitsak”, i.e. high-qualified doctor.

So Baba is referencing this satirical proverb where the chief qualification for becoming an expert doctor is how many patients they have killed with toxic medicines. The point being: Prescribing harsh medicines to a helpless patient often leads to catastrophe. Yet this is a common outcome in pathys that use harmful medicines.

Baba says, “The most common method is to fight disease with strong pills and injections. Allopathy, ayurveda and hekemii [hakims] can be included in this group because they use strong medicines and also poison as a medicine, although their methods of diagnosis and remedies differ. In this method of treatment the selection of medicines involves great risk, because more emphasis is placed on the indications of the disease than on those of the patient, and because of the possibility of causing death.” (Human Society – 1, Various Occupations)

ALLOPATHY: INHERENT DRAWBACKS & STRENGTHS

As stated above, in allopathic medicine, the selection of medicines often harms and sometimes leads to the death of the patient. Why does this happen? Because allopathic medicines are harsh and have poisonous side effects. In that case, administering medicines can bring about a grave scenario – even death. That is one aspect of allopathy that everyone should know.

Baba says, “The great danger in diagnosing illnesses and prescribing medicines according to the germs and diseases present in the body is that it is nearly impossible to arrive at a firm conclusion about the precise nature of germs. Whether diseases are caused by germs or germs are created from diseases which are caused by other factors is a matter of controversy. The symptoms of one disease may be identical to those of another, and the remedy for one may prove to be completely ineffective or even harmful in the case of the other. Moreover, as poisons are used, they may seriously affect the vitality of the patient. Just imagine, if the doctor is incompetent or is completely motivated by a business mentality, what will the plight of the public be?” (1)

In addition, allopathy does not cure the problem of the patient or eliminate the illness. Rather allopathic medicines merely keep the problem in check, in which case one must take that allopathic medicine for the course of their life. So that is another inherent weakness of allopathic medicine.

Thus allopathic treatment has at minimum four distinct flaws: (a) They use harmful medicines that can compromise your health and even kill the patient; (b) there is an inherent danger in giving medicine based on the germs and diseases present in the body; (c) the medicine prescribed does not cure the patient of their illness; and, finally, (d) if the ability or motivations of the doctor are questionable, the result will be disastrous.

Aside from these aforementioned glaring defects, allopathy, however, does have some strengths:
(a) Comprehensive diagnostic testing.

– Although it must be noted that often time allopathic diagnostic testing is quite invasive and has side-effects and drawbacks – such as with radiation, ct sance etc. It can also be very dangerous. Often times they over-diagnose as well. Yet, no matter how much diagnostic testing is done or not, allopaths do not address the root cause. So their treatment is basically useless. So the problem recurs again and again. For example, with an ulcer they do not address the root cause, so that ulcer will crop up again. Same is the case with hemorrhoids, fistula etc –

(b) Effective treatment of trauma.
(c) Solid surgical capabilities.

In a nutshell, that is the overview of allopathy.

AYURVEDA ALSO EMPLOYS HARMFUL MEDICINES

Many mistakenly believe that ayurvedic medicines are not harmful. But that is just not true. Baba pointedly explains that the ayurvedic and unani system of medicines are based on the introduction of strong medicines. Administering such medicine can cause terrible harm.

Baba says, “In both systems [ayurvedic and unani system] crude medicine is applied.” (2)

Baba says, “Ayurveda and hekemii [hakims]…use strong medicines and also poison as a medicine…In this method of treatment the selection of medicines involves great risk, because more emphasis is placed on the indications of the disease than on those of the patient, and because of the possibility of causing death.” (3)

So ayurveda lives in the shadows of allopathy as ayurvedic medicines also have harmful extremely harmful effects on the body.

UNIQUE FACT: AYURVEDA IS OUTDATED

Baba then reveals one very unique fact: That the entire foundation of ayurveda is outdated.

Baba says, “There was a time when diagnosing illnesses and prescribing medicines were not very difficult because diagnoses were based on three constituents of the body – air, bile and phlegm – with blood as a fourth constituent. But increased physical and glandular complexity has led to a corresponding increase in the number and complexity of diseases.” (4)

In His above teaching, Baba explains that the entire platform of ayurveda is based outdated parameters which do not taken into consideration the continued development of the human body and glandular system.

AYURVEDA AGAINST SURGERY

Surgery is of great value yet pure ayurveda does not include surgery.

Baba says, “In the pure ayurvedic system, there is no surgery.” (5)

Thus, without surgery, ayurveda is unable to treat a vast array of cases including trauma, blunt trauma, serious medical emergencies, and other critical conditions.

REDEEMING QUALITY OF AYURVEDA

Although ayurveda does employ strong medicines, some ayurvedic medicines can fully cure a patient of their disease. This is in stark contrast to allopathy where the medicine never fully cures the patient, which is why patients of allopathy will take that medicine so long as they remain alive.

NATUROPATHY:

FASTING AND THE NATURAL ELEMENTS

The next pathy to be discuss in naturopathy. First Baba outlines the overall approach of naturopathy.

Baba says, “Naturopaths do not believe in using medicine. They think that it is possible to cure patients through the gifts of nature only – through earth, water, light, heat and air, together with a proper diet.” (6)

Then Baba describes the various techniques and methods used by naturopaths – like fasting.

“Since ancient times many non-human creatures have considered fasting or deliberate abstinence from food as their natural medicine. You will notice that dogs and certain other animals abstain from eating if they feel a little ill. You also often do not feel like eating when you feel somewhat physically out of sorts. Some contemporary physicians advise their patients, and even pressure them, to eat even when they do not have any appetite. This, however, goes against the laws of nature. It is natural for a sick creature to feel an aversion for food, unless they suffer from the disease of overeating. By not eating, certain organs of the body enjoy a temporary rest. As a result, after the fast the organs are rejuvenated and reenergized and a feeling of wellbeing returns to the physical body. So not only in the case of prehistoric humans, in the case of the prehistoric animals as well, the ancient, pure and chief medicine was fasting or voluntary abstention from food.” (7)

Baba also describes how naturopathy uses the elements like light, air, earth and water.

“Sunlight and air: There are many healing elements in sunlight. The rays or pencils of rays of different colours in sunlight are medicines for different kinds of diseases – preventive and antidotal. Sunlight has different benefits during different hours of the day. Sun-warmed water also has different kinds of benefits. Thus sunlight has been regarded since ancient times as medicines for different bodily ailments. It is also said in the Vedas: súryah yathá sarvalokasya cakśuh [as the sun is the eye of the entire universe]. The medicine, that is, sunlight should be taken in through the dorsal spine, not through the chest or the abdomen.”
“The pure air of a secluded place is also an excellent medicine for the physical body. This medicine in the form of air should be taken through the back of the head and the upper part of the forehead. The earth from a riverside area near a forest in which there is a small amount of sand and a large amount of soil is also an excellent medicine for the physical body. This medicine should be taken bare-bodied on a bed of earth.”
“Water: Odorless, tepid water, especially if it is sun-warmed, is an excellent medicine for the physical body. It has great healing qualities. Since ancient times, knowingly or unknowingly, human beings and different animals have also accepted water as one of their medicines. It is also said in the Vedas: ápashca vishvabheśajii [and water is a universal medicine].” (8)

DISTINCT LIMITATION OF NATUROPATHY

Ultimately, Baba reveals that limiting the practice of medicine to naturopathy alone is quite limiting and incomplete.

“Naturopaths do not believe in using medicine. They think that it is possible to cure patients through the gifts of nature only – through earth, water, light, heat and air, together with a proper diet. I do not deny that this is possible, but it is also often difficult to gradually and completely attune the body to nature.” (9)

SPECIAL WAY THAT MEDICINE WORKS

Here below Baba unveils the special way that medicine works – it facilitates the healing process in the body.

“People should recognize that medicine does not cure disease, rather nature cures disease with the help of the body’s own healing power. Medicine only helps to accelerate the activity and speed of the healing process.” (10)

Here again, Baba does not support the naturopathic model where no medicines are ever administered. Baba clearly appreciates the application of medicine when needed.

BABA’S RELATED TEACHINGS

“The value of the principle shama samaḿ shamayati [similia similibus curantue – “like cures like”)] has been understood by human beings since the age of the Mahábhárata, but it was Mahatma Hahnemann who brought it to the scientific level through his system of homeopathy. People realized the value of this principle during the Mahábhárata age from the poison treatment of the poisoned Bhiima. There were considerable advances in Ayurveda in poison research, especially with snake, scorpion, spider and hornet poisons.” (11)

Baba says, “In homeopathy whose principle is “Samah samam shamayati” (like cures like), the disease is not treated, but the symptom of the disease is treated. No matter whether the disease is diarrhea or malaria, the symptom is treated and not the disease. Moreover, the medicine is applied in a subtle form. It is theorized that the subtle affects the crude, hence subtle medicine is applied to cure the crude disease. The more subtle the medicine, the more effective the result on the crude disease.” (12)

Baba says, “The principles, application and philosophy of homeopathy are completely different from [other] medical treatments. Homeopathy treats the symptoms of the patient, not the disease or its symptoms. So there is very little possibility of causing harm, even if the diagnosis is not quite correct. A doctor with good powers of observation and a subtle sense of discrimination can easily prescribe remedies according to the patient’s symptoms.” (13)

“Nowadays, in those cases where there is difficulty getting the desired effect by swallowing the medicine or ingesting it in some other way, or where the effect is delayed, the system of introducing the medicine into the body through injection is widely prevalent. If anything is injected into the body through a needle it is called súcikábharańa. Súcikábharańa existed in Ayurveda in ancient times to a small extent, but this science could not advance much in those days, chiefly due to the influence of certain superstitions among the people at that time. They did not want to allow anything into their bodies through injection, so this science remained unappreciated. Nowadays it is possible to save the patient’s life with injections in the case of diseases that are difficult to cure or treat, or in the case of life-threatening disease. Thankfully, modern practitioners of Ayurveda and Homeopathy, willingly or unwillingly, have accepted the use of needles and themselves use them.” (14)

“Homeopathy should embrace surgery, and if this is done it will be good for the all-round welfare of the people.” (15)

“Is it not simply guesswork to prescribe medicines for a particular disease when the medicine is prescribed for the disease but the disease is diagnosed according to the bodily constituents? If you mentioned this to an allopath, ayurvedic doctor or hakim he or she would probably hand over his or her stethoscope or mortar and pestle and reply, “Here you are, sir. You had better treat the disease yourself.” This, of course, is an angry remark. While I recognize that a lay person should not have the audacity to counsel a doctor, I must also point out that everyone has the right to consider the merits and demerits of a particular type of medical treatment.” (16)

“The welfare of the patient should be the main aim of the medical profession, regardless of the philosophical or logical ramifications of a particular system of medicine. Doctors may find it somewhat difficult to work with such a principle, because it is unreasonable to expect them to be experts in all the medical systems. In reality, it is highly unlikely. Nevertheless, what is not possible in a doctor’s chambers may be possible in a hospital.”
“In the hospitals of some countries the welfare of the patient is given top priority and the patient is treated accordingly. Immediately after being admitted, he or she is thoroughly examined by an appropriate board of doctors who determine the most suitable system of medical treatment. In other words, if the patient’s disease can be easily cured by allopathy, he or she will be treated by an allopath; if by homoeopathy, by a homoeopath; if by naturopathy, by a naturopath; and so on. If various types of treatment are available, changing from one type to another will not be difficult in the event of the patient not responding to a particular type of treatment.” (17)

Namaskar,
in Him,
Surya Deva

Note 1: REFERENCES

1. Human Society – 1, Various Occupations
2. Discourses on the Mahabharata, The Medical Science of the Age
3. Human Society – 1, Various Occupations
4. Human Society – 1, Various Occupations
5. Discourses on the Mahabharata, p.21
6. Human Society – 1, Various Occupations
7. Human Society – 1, Various Occupations
8. Shabda Cayanika – 5, Kulya to Kuvela (Discourse 34)
9. Human Society – 1, Various Occupations
10. Human Society – 1, Various Occupations
11. 8. Shabda Cayanika – 5, Kulya to Kuvela (Discourse 34)
12. Discourses on the Mahabharata, p.21-2
13. Human Society – 1
14. Shabda Caynika – 4, Kárpat́ika to Kála (Discourse 23)
15. ‘Guidelines for Commencing Microvita Research’
16. Human Society -1, Various Occupations
17. Human Society – 1, Various Occupations

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Date: Mon 28 Jan 2013 22:47:31 -0000
From: “Liiladhar Deva”
To: AM-GLOBAL
Subject: How An Ordinary Person Becomes An Intellectual Satan

Baba

== HOW AN ORDINARY PERSON BECOMES AN INTELLECTUAL SATAN ==

Namaskar,
Here following is one critical teaching from Baba about how those who accrue knowledge, without the spirit of welfare, pollute their own mind and endanger the greater society.

“The endeavour to assimilate things in the spiritual world is harmless and blameless. And the attempt to assimilate something in the psychic world, if it is directed towards the welfare of humanity, is also harmless. Otherwise, it pollutes the minds of people and makes them intolerant: it leads to conflicts between dogmas and theories and degrades people to the level of animality.”

“In the past, the world has witnessed many struggles between dogmas, which have caused much bloodshed; this was a regular occurrence in the Medieval Age. And in the present day also, we witness clashes between one theory and another, which cause no less bloodshed; rather the bloodshed is greater than before. The degree of intolerance has increased immeasurably. People have lost faith in their fellow human beings; one state has lost faith in other states. In all spheres of life these days, people think one thing, say another thing, and do something entirely different. That is, hypocrisy is now at its peak.”

“Now the question is: What is the motivation behind this? It is the tendency to assimilate ideas without the spirit of welfare – and, still more than this, the tendency to acquire the objects of material enjoyment in ever-increasing quantities.”

“So whether in the material world or in the intellectual world, the predominant tendency that makes today’s people, both individually and collectively, rush headlong without control, is the instinct of greed. The propensity of greed, if not controlled by rationality, or benevolent intellect, or spiritual practices, will lead to premature death. Nothing can save human beings from this. This instinct of greed has brought the present humanity to such a state that people no longer consider anything as sinful. Rather, they consider the “sin psychology” as a mental weakness, and the worst of sins are being glorified as the height of intellect, not only indirectly, but also openly.” (Shivas Teachings – 1 (continued) (Discourse 10))

CHIEF CAUSE:

ACQUIRING KNOWLEDGE DEVOID OF ANY WELFARE MOTIVE

In His above teaching, Baba clearly warns us that when people gain knowledge goaded by self-interest and not the motive of welfare, then the outcome is extremely harmful. That is the main guideline which Baba has expressed above. Tragically, that is what we see happening in this modern era.

In result, this earth has become “poisonous”, where people have lost faith in their fellow humans. The root cause is one: Assimilating ideas without the spirit of welfare, i.e. acquiring knowledge for a selfish agenda, devoid of concern for others.

In their persistent quest for expansion, people are gaining more and more knowledge. Yet when that knowledge is not fortified with a benevolent outlook and a welfare motive, it is misused. People are employing their brains and intellect for harming, cheating, and deceiving others. They engage in clashes over one theory and another which cause tremendous bloodshed. In result, this earth has become unlivable for the common person.

The chief cause: Acquiring knowledge devoid of any welfare motive, just for selfish ends.

Most are increasing their intellectual capacity so they can gain the upper hand to achieve their selfish agenda. With their insatiable hunger for acquisition, people are hoarding psychic and physical wealth. Out of greed, they are willing to harm and hurt innocent people. This leads to conflicts over various dogmas and theories. There is a blatant lack of concern for others – what to speak of those high ideals of selflessness and sacrifice. Those ideals are essentially absent.

For these reasons, people have literally lost their regard for their fellow human beings. They look upon others with suspicion, fear, ambivalence, hatred, jealousy, and skepticism. All trust is gone. That is the unfortunate trend of this modern era.

And again the chief cause is one: Acquiring knowledge devoid of welfare motive and using that for selfish endeavors.

Bear in mind, knowledge is very important. One should learn. When accompanied by a benevolent intention, that knowledge can be used to help others and do great things on this earth. Goaded by self-interest, that knowledge will only harm society. In that case, knowledge is dangerous. Those who thirst after knowledge for selfish reasons are deadly. That is the main problem on this globe nowadays – knowledge for selfish pursuits leads to conflicts between dogmas and theories in the form of war, exploitation, and the imposition of harmful doctrines. These poisons are engineered by demons who have a lot of knowledge but are extremely selfish and crooked. They are the cause of countless massacres, and much bloodshed and infighting.

Beware of intellectuals who acquire knowledge without any service mentality – they are very dangerous. That is Baba’s explicit warning. We should be careful.

Namaskar,
Liiladhar Deva

The section below demarcated by asterisks is an entirely different topic, completely unrelated to the above letter.
It stands on its own as a point of interest.

********************************************
Common People, Who Through Their Sweat And Blood,

Provide Vitality To Human Society – We Can’t Ignore

“Social progress is not and can never be achieved by individual effort. Some people lend their brains, others their hands, and others their legs. If we consider things carefully, to say that the legs are inferior and that the brain is superior, or that the brain has no value – that intellectuals are always exploiters and manual labourers are all that count – are both equally dangerous ways of thinking. The most important point to consider is who has utilized his or her ability and to what extent. Hanuman [the mighty monkey, a devotee of Rama in the mythological epic the Rámáyańa] fetched huge boulders to build a bridge across the sea, while the squirrels collected small pebbles. Yet intrinsically both these actions have the same value. We have no right to question anybody’s sincerity, nor can we scoff at it. We cannot give more appreciation to those who have not utilized their potentialities properly but have done more work than to those who have fully utilized their talents.”

“Days roll on. Empires, wealth and valorous human deeds ride on the wings of time, creating only brief flashes of brilliance. Against this panorama the efforts of common people, like those of the squirrels, do not receive recognition – they are like stones lost in the shadows of towering mountains. The leaders of society perform outstanding feats which are recorded in glowing letters in the annals of history. The students of later ages do research on them. But the common people, who carried the golden banners of these heroes, disappear into oblivion. If we try to think of all of them, we will never finish. Is it possible to print everyone’s obituaries in the newspaper? Is it possible to arrange commemoration services or to build shrines in memory of everybody? But in my opinion there is no use thinking about whether it is possible or not. Those who are magnanimous will openly recognize the greatness in the outstanding achievements of those who lived in the past, regardless of their intellect, education or rank. Those who through their sweat and blood provide vitality to human society do not need our approbation; but even so, why should we commit a social injustice by ignoring the work they have done, their karma sádhaná?” (Human Society – part 1, Social Justice)

Note: Baba’s above teaching and guideline applies to all realms of life, including the struggle, growth, development, propagation, and establishment of our own Ananda Marga. There are countless nameless, faceless devotees who underwent tremendous hardship in order to propagate the ideals of Ananda Marga. They never came in the spotlight; their names were never in the newspaper; and their addresses may never be known; but, they sacrificed much for the great cause of dharma and universal well-being.

Here they are:

1. The widow whose only son or daughter became a wholetimer in Ananda Marga. In her old age, she suffered because no one was there to take care of her. Her progeny left to serve the greater humanity and due to a lack of governmental or other support, she could not get proper care. The latter years of that widow’s life were filled with emotional challenges, loneliness, and physical hardship. To that widow, we pay our regards. Who can forget her sacrifice.

2. The mother whose children became LFT’s to valiantly serve humanity. Instead of earning and bringing home funds for their laokik family, those idealistic youths sacrificed for the greater good of humanity. Yet their mother was faced with the prospect of “losing” her children – the very ones she raised. To see this unfold before her very eyes was painful and disheartening. No one can understand that woman’s pain. Even then she held on – amidst the struggle and hardship. Who can forget her sacrifice.

3. Those sadhakas (male and female) who faced victimisation, humiliation, and torture by standing up to organised and non-organised religious and social dogmas like caste marriages, racial hatred, and women’s rights etc. Who can forget their sacrifice.

4. The hundreds and thousands – wts and margiis alike – who were unjustly jailed by one tyrant trying to wipe out Ananda Marga. Such innocent sadhakas were arrested, put in isolation, and deprived of the basic necessities like proper food. Some were sentenced to grueling chores and work detail, while others were tortured outrightly. Their sacrifice cannot be forgotten. Who can forget their sacrifice.

5. Those sadhakas who held firm to Ananda Marga ideals in the face of huge backlash and oppression from the government, communists, local social pressure, and the various dogmatic religions. Through no fault of their own, they were sidelined, attacked, and rejected by the status quo. Yet these great sadhakas never bent – they maintained their ideological vision and standard. They sacrificed everything for Ananda Marga. We cannot ignore the work they have done – their karma sadhana. Who can forget their sacrifice.

6. Those brave Wts & Ananda Margiis who lost their lives in massacres and barbarous attacks by the communists. Their grand contributions for the cause of dharma will never be forgotten. Who can forget their sacrifice.

7. Those wives who shouldered more of the domestic responsibilities while their husbands were deeply involved in spreading the name of Ananda Marga and the glory of Lord Shrii Shrii Anandamurtiji. Their husbands were unable to properly attend to their domestic responsibilities. Those margii wives had to maintain the home without proper support from their spouse. Yet they carried on, endured the hardship, and managed well. Their determination and hard work continues to stand. Their sacrifice can never be forgotten.

8. Those children who grew up only with their mother because their father was involved in the callings of Ananda Marga dharma pracara and service projects. Due to a lack of paternal guidance and support, their emotional needs were not adequately fulfilled. Yet they tried as best they could – many becoming strong sadhakas and devotees of Marga Guru. We cannot overlook their hardships and how they continued to strive. Who can forget the sacrifice of those young children.

10. All those who faced opposition – whether they be educated or illiterate, rich or poor, or ordinary or not – we should recognise everyone’s contribution. That is what Baba’s teaching tells us. Because of their dedication to the aims, disciplines and tenets of Ananda Marga, they faced so much trouble and animosity, yet they remained firm and spread the teachings of Ananda Marga by their own conduct and sacrifice. No matter how unimportant they may be in the eyes of the public – they are honoured and regarded by sadhakas around the globe. Those brave souls have put forth unparalleled contributions to establish Ananda Marga. Who can forget their dharmic efforts – who can forget their sacrifice. We cannot.

11. Those Wts who left worldly attachments to spread Ananda Marga ideology and the gospel of neo-humanism. Such workers experienced tremendous hardship – a number were jailed and killed. They all faced difficulties, and in some cases life-threatening, problems. Yet they remained true to the dharmic ideals of Ananda Marga as given by Lord Shrii Shrii Anandamurti ji. Their efforts will live on and on in the hearts of sadhakas – all over. We cannot ignore the work they have done – their karma sadhana. Who can forget their sacrifice.

How can we forget the hardships, sacrifice, and tenacity of all those who endured struggle for the sake of propagating and establishing a great ideology. Forever they remain in our hearts and minds. Parama Pita Baba Kii – Jay!
********************************************

Read Full Post »

Date: 29 Jan 2013 06:27:44 -0000
From: “Madhurii”
To: am-global@earthlink.net
Subject: Re: Harmful Competition #2

Baba

== RE: HARMFUL COMPETITION ==

~ Part 2 ~

(Note: This is the second letter in this series. A link to the initial posting on this topic is appended below. – Eds)

Namaskar,
“After years of heated debate and public pressure, the Pentagon (US military headquarters) lifted the ban and gave approval for women to fight on the front lines of the battlefield. In some western nations like the US, this has been a critical issue. Yes, women were allowed to serve in the military. No, they were not intentionally put in dangerous combat zones. Now – at least in the US – that has all changed. Over time, female soldiers will be put in positions of direct combat.

Event then the debate continues: Some women state that women should not be put in harm’s way on the front lines, while a very vocal group of women is demanding that women must be given the right to fight on the front lines and battle the enemy face to face.

In our Ananda Marga, we have our stand based on Baba’s teachings. As we know, males and females have different physical characteristics and capacities. In particular, males are also physically stronger than females.

Baba says, “”There are people who, in the name of giving equal rights to women in all spheres of life, want them to engage in heavy physical and mental labour which is unsuitable for them. Such an outlook is deplorable. It must be accepted that the physical bodies and nervous systems of women are not as strong as those of men, so men and women cannot work in identical areas. Apart from this, for physical reasons women cannot work in the same way every day of the month, and during pregnancy and the post-delivery period the ability to work strenuously is severely restricted. These points must not be overlooked.” (1)

“As in the societies of most other species, in human society also females are physically weaker than males. Because their nervous systems are weaker, their minds are also slightly weak. Nevertheless women have no less value in human society than men. Selfish men, however, have disregarded the value of women; they have taken full advantage, and are continuing to take full advantage, of their weakness. Although men have publicly declared that women should be respected as the mothers of society, they have actually relegated them to the status of domestic cattle and sheep.” (2)

“The physical and mental structure of a woman is such that even though she may have all the requisite ability to take care of her children, it is extremely difficult for her to bring them up properly and to adequately provide for food, clothing, education and medical care all alone; at the same time she has to keep her children with her or near her, or else it becomes difficult for the children to survive. Therefore if men, instead of women, take the main responsibility for providing food and clothing, while women, after duly attending to the needs of the children, where possible or in cases of necessity earn money by working either at home or outside, neither the children nor society will be adversely affected in any way.” (3)

“As the physical strength of women is less than that of men, the latter should always endeavour to save the prestige of women…Special attention should be paid to the comforts of women during festivals, at spiritual conferences, and on other occasions.” (4)

Furthermore, because males are stronger that is why games and sports are done separately: Women compete against women and men compete against men.

Clearly then females do not have the physical strength & stamina that males have. So less physical strength is a critical reason we do not support the recent decision to allow women to fight on the front lines.”

PERSONAL REFLECTIONS

As a woman I read this and must admit I fully support all the points and views expressed. As a sadhaka, it is quite evident that the male and female bodies differ and that we should not compete with one another on the plane of physicality. It is just not appropriate. I definitely do not wish for my daughters to fight on the front lines – nor be part of the armed forces.

Baba has clearly defined specific roles for women and it is quite clear we should not be competing with men for stature in the military, nor involved in long deployments in far away lands while their children remain at home, nor engaging in arduous physical tasks that are more befitting a man.

BABA HAS BEAUTIFULLY DEFINED THE ROLE OF WOMEN

Here again is Baba’s teaching:

“The physical and mental structure of a woman is such that even though she may have all the requisite ability to take care of her children, it is extremely difficult for her to bring them up properly and to adequately provide for food, clothing, education and medical care all alone; at the same time she has to keep her children with her or near her, or else it becomes difficult for the children to survive. Therefore if men, instead of women, take the main responsibility for providing food and clothing, while women, after duly attending to the needs of the children, where possible or in cases of necessity earn money by working either at home or outside, neither the children nor society will be adversely affected in any way.” (3)

ABOUT THE BELOW ARTICLES AND COMMENTS

Below are two moving pieces:
(1) The first is an article from a British war veteran who was the first female to fight on the front lines in the English army.
(2) The second is a collection of public comments about this issue.

I think you will find all of the below quite meaningful and relevant to this discussion.

ARTICLE BY A WOMAN MILITARY OFFICER:

Why Women Should Not Be On The Front Line
by Major Judith Webb

07 April 2007

Major Judith Webb no longer believes women should be at the front line. Major Judith Webb was the first woman to command an all-male field force squadron in the British Army. She retired in 1986 and became headmistress of an independent girls’ school in Somerset. She now runs a children’s nursery.

As the person who in 1982 became the first female army officer to lead men into the field, you might think I would be the last to say the front line is no place for women. But my views have changed since the 19 years I spent in the Army, first as an ambitious second lieutenant and later as a squadron commander.

So even though I was as pleased as anyone to see the pictures of Faye Turney reunited with her small daughter and husband, my first thought was that she should never have been put in the position from which she was captured in the first place.

I no longer believe that we should send women to the front line – by which I mean somewhere they might find themselves in hand-to-hand combat, or cast as aggressors.

Why not? Well, it may not be fashionable but it’s time that society accepted the simple fact that women are different.

Not, please note, inferior, but different physiologically, mentally and emotionally to men and there are some roles for which we are simply not suited. Yes, we may be capable of incredible mental and physical toughness, but there is no getting away from the fact that we are the more compassionate sex; instinctively more nurturing and lacking the thirst for aggression that drives our male counterparts.

During my army days (serving in Germany and Cyprus with the 1st Squadron, 28th Signal Regiment), soldiers would frequently tell me they were keen to go to a war zone – that’s what they’d joined up for.

They were desperate to serve in Northern Ireland and relished the prospect of a skirmish. Not, they would always add, that they would ever admit such sentiments to their wives. By contrast, the women I encountered seemed to enjoy their job despite, rather than because of, the possibility that they might be put in danger.

As the Ministry of Defence pointed out in a document on women in the Armed Forces, their “capacity for aggression was generally lower” and they “required more provocation and were more likely to fear consequences of aggressive behaviour”.

It’s my belief that women with children find it difficult to operate as soldiers in dangerous circumstances. Their priority is all too often for the son or daughter they will leave motherless if they are killed.

Fortunately for me, I deliberately waited until I had left the Army at the age of 37 to have my first child, so I was never placed in the difficult situation.

But the strong emotional ties of motherhood cannot be underestimated. All this makes women less effective than the men with whom they stand on the battlefield.

And the consequences to a fighting unit which must be tightly focused are potentially catastrophic. The mere presence of women also has a dramatic effect on the ability of men to be combat soldiers, as has been proved in those situations around the world where female soldiers serve on the front line.

For example, when a soldier sees a female colleague lying injured, he immediately feels his first duty must be to protect her rather than to stick to the military plan.

We must also accept, as we do in the world of sport, that women’s bodies are engineered differently and this puts us at a disadvantage in a situation which can test you to the limit of your physical endurance.

Even in Israel, where they have conscription for single women, female soldiers rarely serve in front line units. A medical study carried out in 2003 showed that they could carry less weight than men and it’s not physically possible for them to march as far.

Contrast that with the way our armed forces have responded to the introduction of women. An officer I knew told me he was horrified when, for the sake of gender “equality”, the physical demands on men entering the Army were actually reduced.

Just imagine the impact on a unit in the field, which can only ever be as strong as its weakest link.

There is another vital consideration, one that has been demonstrated dramatically over the course of this week, and that is the propaganda advantage we hand our enemies when we place young British women in a vulnerable position.

The response of the public to the news that there was a mother of a three-year-old child among the 15 hostages showed that however much we pretend otherwise, we are not capable of viewing a vulnerable female in the same way as her male counterparts.

Our reaction to her plight handed the Iranians enormous leverage for pressing home their publicity victory.

So what role can women fulfil? Despite the death of two women in Basra on Thursday, there is still room for women in a war zone, but it should always be in a place where they are not likely to be engaged in combat.

Women are particularly suited to work in intelligence positions. It’s a field that comes with its own set of dangers but we are well-suited to it.

I worked in intelligence for seven years and think women have more patience and can be better at analysing fine details.

They can be incredibly useful working as nurses with a support unit, delivering supplies, and in other logistics roles – much as the Wrens did during World War II.

The Army is a great career for many women. But let’s not pretend that it should treat them in exactly the same way as men.

PUBLIC COMMENTS ON THIS ISSUE

http://www.escapistmagazine.com/forums/read/18.398195-Poll-Women-In-Front-Line-Combat-Role?page=1

Here below are 7 meaningful comment from common people on this issue of whether women should fight on the front lines in military battle.

(A) I don’t think women belong in front-line infantry units. They aren’t the same as men, physically or psychologically. Women and men do not compete against each other in singles tennis, football, rugby, sprinting or other athletics and so on, because of the physical differences.

…the overwhelming majority of women are physically smaller and weaker than the overwhelming majority of men. As such, they will have a greater chance of losing their lives on the front lines than their male counterparts, and further, endangering their unit and mission.

There is also the issue of sexual attraction, hormones…Lack of privacy and so on…the same reasons women do not serve aboard submarines. Months away from partners and the world, there would be sex, unwanted pregnancies… Further, the menstrual cycle and fluctuating hormones /emotions women experience monthly.

(B) ..We’re talking a one-digit percentage of the female population that would fit the bill, and not all of them are interested in a frontline-experience military career. And then there’s still the risk of having an unstable psycho or two amongst the chosen few, which would drop the number of prospects even lower…the frontlines are not the best place for social experiments.

(C) Well as someone who joins the military next week I would say no purely on the grounds of the fitness issue. Currently to get into the military the female fitness standards are lower than the males and when I did the fitness test I don’t think any of the females there would have been able to reach the required standards for males. The standards also go up once you are a part of the military and are even higher for combat units so even if they were allowed to try I would think all of them would fail.

(D) Until recently, the US Marine Corps had very different judgment lines for men and women seeking to enlist, and to pass the CFT and PFT. One of the big differences was that male Marines had to perform actual pull-ups, while female Marines had to do a flexed arm hang. I learned recently that the Corp is actually changing this so that both sexes have to do full pull-ups,

(E) There is also the problem of women being potentially incapable of helping a fallen male soldier in infantry units. She may simply not be strong or big enough to haul 350lbs (say 250 for the guy and another 80-100lbs of gear) of dead weight out of the line of fire.

(F) only the tiniest, tiniest percentage of women would ever be able to meet the physical requirements that males do in order to qualify to be a front line infantryman…Seeing women being badly maimed and killed has a devastating psychological affect on male soldiers. It is biological, undeniable, and would compromise effective military decision making on the front lines. It would cause male soldiers to hesitate and cost lives. I’m all for equality of all peoples but ignoring the differences between them to entertain political correctness at the cost lives is wrong, no matter how you try to justify it.

(G) The trouble, as I see it, is that (in Britain at least), we’re not allowed to “exclude” people based on gender (as well as height, race, and anything else you can think of).

Now, what I mean by this, is that if we were to allow women into the teeth arms, they would not be held to the same standard as the men – They already aren’t in the UK armed forces, as it would be deemed to be excluding most women if they raised their standards to the same as the men.

For example, to pass the Personal Fitness Assessment, a Male in the British Army has to perform 44 press ups, 50 sit ups and under 10:30 1.5 mile run (2.4km). A female has to do 21 press ups, 50 sit ups and a 13 minute 1.5 mile run.

So…Do I think women should be allowed in the teeth arms?

Yes, I think they should be allowed to do any role provided that they are held to the same standards as their male colleagues. What I fear is that this would not be (and indeed, is not) the case.

SUMMARY

Here I close with Baba’s teaching. I definitely support women’s rights and actually volunteer in a women’s shelter to advance this cause. But when it comes to the physical plane, we should recognise obvious and inherent differences between males and females. Our girls should not fight on the front lines nor be engaged in works far from familial responsibilities. Baba is quite clear about this.

“It must be accepted that the physical bodies and nervous systems of women are not as strong as those of men, so men and women cannot work in identical areas.” (6)

Namaskar,
Madhurii

Note 1: LINK TO THE PREVIOUS LETTER

#1: http://am-global-01.blogspot.com/2013/01/harmful-competition.html

REFERENCES:

1. Human Society – 1, Social Justice
2. Human Society – 1, Social Justice
3. Human Society – 1, Social Justice
4. Caryacarya 1, “Social Relationship between Men and Women”
5. Human Society – 1, Social Justice
6. Human Society – 1, Social Justice

Read Full Post »

Date: 29 Jan 2013 06:27:44 -0000
From: “Madhurii”
To: am-global@earthlink.net
Subject: Re: Harmful Competition #2

Baba

== RE: HARMFUL COMPETITION ==

~ Part 2 ~

(Note: This is the second letter in this series. A link to the initial posting on this topic is appended below. – Eds)

Namaskar,
“After years of heated debate and public pressure, the Pentagon (US military headquarters) lifted the ban and gave approval for women to fight on the front lines of the battlefield. In some western nations like the US, this has been a critical issue. Yes, women were allowed to serve in the military. No, they were not intentionally put in dangerous combat zones. Now – at least in the US – that has all changed. Over time, female soldiers will be put in positions of direct combat.

Event then the debate continues: Some women state that women should not be put in harm’s way on the front lines, while a very vocal group of women is demanding that women must be given the right to fight on the front lines and battle the enemy face to face.

In our Ananda Marga, we have our stand based on Baba’s teachings. As we know, males and females have different physical characteristics and capacities. In particular, males are also physically stronger than females.

Baba says, “”There are people who, in the name of giving equal rights to women in all spheres of life, want them to engage in heavy physical and mental labour which is unsuitable for them. Such an outlook is deplorable. It must be accepted that the physical bodies and nervous systems of women are not as strong as those of men, so men and women cannot work in identical areas. Apart from this, for physical reasons women cannot work in the same way every day of the month, and during pregnancy and the post-delivery period the ability to work strenuously is severely restricted. These points must not be overlooked.” (1)

“As in the societies of most other species, in human society also females are physically weaker than males. Because their nervous systems are weaker, their minds are also slightly weak. Nevertheless women have no less value in human society than men. Selfish men, however, have disregarded the value of women; they have taken full advantage, and are continuing to take full advantage, of their weakness. Although men have publicly declared that women should be respected as the mothers of society, they have actually relegated them to the status of domestic cattle and sheep.” (2)

“The physical and mental structure of a woman is such that even though she may have all the requisite ability to take care of her children, it is extremely difficult for her to bring them up properly and to adequately provide for food, clothing, education and medical care all alone; at the same time she has to keep her children with her or near her, or else it becomes difficult for the children to survive. Therefore if men, instead of women, take the main responsibility for providing food and clothing, while women, after duly attending to the needs of the children, where possible or in cases of necessity earn money by working either at home or outside, neither the children nor society will be adversely affected in any way.” (3)

“As the physical strength of women is less than that of men, the latter should always endeavour to save the prestige of women…Special attention should be paid to the comforts of women during festivals, at spiritual conferences, and on other occasions.” (4)

Furthermore, because males are stronger that is why games and sports are done separately: Women compete against women and men compete against men.

Clearly then females do not have the physical strength & stamina that males have. So less physical strength is a critical reason we do not support the recent decision to allow women to fight on the front lines.”

PERSONAL REFLECTIONS

As a woman I read this and must admit I fully support all the points and views expressed. As a sadhaka, it is quite evident that the male and female bodies differ and that we should not compete with one another on the plane of physicality. It is just not appropriate. I definitely do not wish for my daughters to fight on the front lines – nor be part of the armed forces.

Baba has clearly defined specific roles for women and it is quite clear we should not be competing with men for stature in the military, nor involved in long deployments in far away lands while their children remain at home, nor engaging in arduous physical tasks that are more befitting a man.

BABA HAS BEAUTIFULLY DEFINED THE ROLE OF WOMEN

Here again is Baba’s teaching:

“The physical and mental structure of a woman is such that even though she may have all the requisite ability to take care of her children, it is extremely difficult for her to bring them up properly and to adequately provide for food, clothing, education and medical care all alone; at the same time she has to keep her children with her or near her, or else it becomes difficult for the children to survive. Therefore if men, instead of women, take the main responsibility for providing food and clothing, while women, after duly attending to the needs of the children, where possible or in cases of necessity earn money by working either at home or outside, neither the children nor society will be adversely affected in any way.” (3)

ABOUT THE BELOW ARTICLES AND COMMENTS

Below are two moving pieces:
(1) The first is an article from a British war veteran who was the first female to fight on the front lines in the English army.
(2) The second is a collection of public comments about this issue.

I think you will find all of the below quite meaningful and relevant to this discussion.

ARTICLE BY A WOMAN MILITARY OFFICER:

Why Women Should Not Be On The Front Line
by Major Judith Webb

07 April 2007

Major Judith Webb no longer believes women should be at the front line. Major Judith Webb was the first woman to command an all-male field force squadron in the British Army. She retired in 1986 and became headmistress of an independent girls’ school in Somerset. She now runs a children’s nursery.

As the person who in 1982 became the first female army officer to lead men into the field, you might think I would be the last to say the front line is no place for women. But my views have changed since the 19 years I spent in the Army, first as an ambitious second lieutenant and later as a squadron commander.

So even though I was as pleased as anyone to see the pictures of Faye Turney reunited with her small daughter and husband, my first thought was that she should never have been put in the position from which she was captured in the first place.

I no longer believe that we should send women to the front line – by which I mean somewhere they might find themselves in hand-to-hand combat, or cast as aggressors.

Why not? Well, it may not be fashionable but it’s time that society accepted the simple fact that women are different.

Not, please note, inferior, but different physiologically, mentally and emotionally to men and there are some roles for which we are simply not suited. Yes, we may be capable of incredible mental and physical toughness, but there is no getting away from the fact that we are the more compassionate sex; instinctively more nurturing and lacking the thirst for aggression that drives our male counterparts.

During my army days (serving in Germany and Cyprus with the 1st Squadron, 28th Signal Regiment), soldiers would frequently tell me they were keen to go to a war zone – that’s what they’d joined up for.

They were desperate to serve in Northern Ireland and relished the prospect of a skirmish. Not, they would always add, that they would ever admit such sentiments to their wives. By contrast, the women I encountered seemed to enjoy their job despite, rather than because of, the possibility that they might be put in danger.

As the Ministry of Defence pointed out in a document on women in the Armed Forces, their “capacity for aggression was generally lower” and they “required more provocation and were more likely to fear consequences of aggressive behaviour”.

It’s my belief that women with children find it difficult to operate as soldiers in dangerous circumstances. Their priority is all too often for the son or daughter they will leave motherless if they are killed.

Fortunately for me, I deliberately waited until I had left the Army at the age of 37 to have my first child, so I was never placed in the difficult situation.

But the strong emotional ties of motherhood cannot be underestimated. All this makes women less effective than the men with whom they stand on the battlefield.

And the consequences to a fighting unit which must be tightly focused are potentially catastrophic. The mere presence of women also has a dramatic effect on the ability of men to be combat soldiers, as has been proved in those situations around the world where female soldiers serve on the front line.

For example, when a soldier sees a female colleague lying injured, he immediately feels his first duty must be to protect her rather than to stick to the military plan.

We must also accept, as we do in the world of sport, that women’s bodies are engineered differently and this puts us at a disadvantage in a situation which can test you to the limit of your physical endurance.

Even in Israel, where they have conscription for single women, female soldiers rarely serve in front line units. A medical study carried out in 2003 showed that they could carry less weight than men and it’s not physically possible for them to march as far.

Contrast that with the way our armed forces have responded to the introduction of women. An officer I knew told me he was horrified when, for the sake of gender “equality”, the physical demands on men entering the Army were actually reduced.

Just imagine the impact on a unit in the field, which can only ever be as strong as its weakest link.

There is another vital consideration, one that has been demonstrated dramatically over the course of this week, and that is the propaganda advantage we hand our enemies when we place young British women in a vulnerable position.

The response of the public to the news that there was a mother of a three-year-old child among the 15 hostages showed that however much we pretend otherwise, we are not capable of viewing a vulnerable female in the same way as her male counterparts.

Our reaction to her plight handed the Iranians enormous leverage for pressing home their publicity victory.

So what role can women fulfil? Despite the death of two women in Basra on Thursday, there is still room for women in a war zone, but it should always be in a place where they are not likely to be engaged in combat.

Women are particularly suited to work in intelligence positions. It’s a field that comes with its own set of dangers but we are well-suited to it.

I worked in intelligence for seven years and think women have more patience and can be better at analysing fine details.

They can be incredibly useful working as nurses with a support unit, delivering supplies, and in other logistics roles – much as the Wrens did during World War II.

The Army is a great career for many women. But let’s not pretend that it should treat them in exactly the same way as men.

PUBLIC COMMENTS ON THIS ISSUE

http://www.escapistmagazine.com/forums/read/18.398195-Poll-Women-In-Front-Line-Combat-Role?page=1

Here below are 7 meaningful comment from common people on this issue of whether women should fight on the front lines in military battle.

(A) I don’t think women belong in front-line infantry units. They aren’t the same as men, physically or psychologically. Women and men do not compete against each other in singles tennis, football, rugby, sprinting or other athletics and so on, because of the physical differences.

…the overwhelming majority of women are physically smaller and weaker than the overwhelming majority of men. As such, they will have a greater chance of losing their lives on the front lines than their male counterparts, and further, endangering their unit and mission.

There is also the issue of sexual attraction, hormones…Lack of privacy and so on…the same reasons women do not serve aboard submarines. Months away from partners and the world, there would be sex, unwanted pregnancies… Further, the menstrual cycle and fluctuating hormones /emotions women experience monthly.

(B) ..We’re talking a one-digit percentage of the female population that would fit the bill, and not all of them are interested in a frontline-experience military career. And then there’s still the risk of having an unstable psycho or two amongst the chosen few, which would drop the number of prospects even lower…the frontlines are not the best place for social experiments.

(C) Well as someone who joins the military next week I would say no purely on the grounds of the fitness issue. Currently to get into the military the female fitness standards are lower than the males and when I did the fitness test I don’t think any of the females there would have been able to reach the required standards for males. The standards also go up once you are a part of the military and are even higher for combat units so even if they were allowed to try I would think all of them would fail.

(D) Until recently, the US Marine Corps had very different judgment lines for men and women seeking to enlist, and to pass the CFT and PFT. One of the big differences was that male Marines had to perform actual pull-ups, while female Marines had to do a flexed arm hang. I learned recently that the Corp is actually changing this so that both sexes have to do full pull-ups,

(E) There is also the problem of women being potentially incapable of helping a fallen male soldier in infantry units. She may simply not be strong or big enough to haul 350lbs (say 250 for the guy and another 80-100lbs of gear) of dead weight out of the line of fire.

(F) only the tiniest, tiniest percentage of women would ever be able to meet the physical requirements that males do in order to qualify to be a front line infantryman…Seeing women being badly maimed and killed has a devastating psychological affect on male soldiers. It is biological, undeniable, and would compromise effective military decision making on the front lines. It would cause male soldiers to hesitate and cost lives. I’m all for equality of all peoples but ignoring the differences between them to entertain political correctness at the cost lives is wrong, no matter how you try to justify it.

(G) The trouble, as I see it, is that (in Britain at least), we’re not allowed to “exclude” people based on gender (as well as height, race, and anything else you can think of).

Now, what I mean by this, is that if we were to allow women into the teeth arms, they would not be held to the same standard as the men – They already aren’t in the UK armed forces, as it would be deemed to be excluding most women if they raised their standards to the same as the men.

For example, to pass the Personal Fitness Assessment, a Male in the British Army has to perform 44 press ups, 50 sit ups and under 10:30 1.5 mile run (2.4km). A female has to do 21 press ups, 50 sit ups and a 13 minute 1.5 mile run.

So…Do I think women should be allowed in the teeth arms?

Yes, I think they should be allowed to do any role provided that they are held to the same standards as their male colleagues. What I fear is that this would not be (and indeed, is not) the case.

SUMMARY

Here I close with Baba’s teaching. I definitely support women’s rights and actually volunteer in a women’s shelter to advance this cause. But when it comes to the physical plane, we should recognise obvious and inherent differences between males and females. Our girls should not fight on the front lines nor be engaged in works far from familial responsibilities. Baba is quite clear about this.

“It must be accepted that the physical bodies and nervous systems of women are not as strong as those of men, so men and women cannot work in identical areas.” (6)

Namaskar,
Madhurii

Note 1: LINK TO THE PREVIOUS LETTER

#1: http://am-global-01.blogspot.com/2013/01/harmful-competition.html

REFERENCES:

1. Human Society – 1, Social Justice
2. Human Society – 1, Social Justice
3. Human Society – 1, Social Justice
4. Caryacarya 1, “Social Relationship between Men and Women”
5. Human Society – 1, Social Justice
6. Human Society – 1, Social Justice

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Date: 27 Jan 2013 21:07:38
From: “Indrajit Rai”
To: am-global@earthlink.net
Subject: Baba Story: Guru Mantra & Its Effect

Baba

== BABA STORY: GURU MANTRA & ITS EFFECT ==

Namaskar,
In Ananda Marga, we are blessed to have a Sadguru and the story recounted in this letter about Guru mantra shows how He benevolently teaches and carefully guides us along the path of spirituality – enabling us to grow in the more subtle spheres of life.

Normal type of gurus do not do all of this. They may teach something valuable or not and then leave it at that – never making sure anyone learns the lesson.

SADGURU’S UNIQUE WAY

But being the Sadguru, Baba’s divine approach is far, far different. He lovingly teaches us, then creates the circumstances for us to put the teaching into practice. Even then it does not stop there. Because in the next phase, He watches carefully to see if we follow.

And finally, after seeing any weak link, He creates circumstantial pressure – through love, affection, and scolding – for complete redress. By that, we may fully incorporate His teaching into our being. This is Sadguru’s divine and special way.

Before recounting the story, there is one more point to discuss.

HOW A PRACTICAL DEMONSTRATION IS NEEDED TO LEARN

In this grossly materialistic era, people mostly learn through sense perception – by having a visible, concrete example for their eyes to see and their hands to touch. Through physical presentations people learn. And that is what they tend to believe in as well. That becomes their living reality.

And even in Ananda Marga, this is true – to some or more degree.

No doubt ours is a spiritual approach, and by His grace sadhakas progress in their intuitional practices, yet at the same time Baba has always done various types of demonstrations to give us a hands-on look regarding the subtle, invisible ways of spirituality. Using various mantras and forces of tantra, Baba would (a) withdraw the life-force from the human body and then make the body come back to life, (b) have sadhakas grab His toe to see others’ past lives, or (c) use His cane to reverse an otherwise incurable disease. All these demonstrations, Baba has done to show us that spiritual force is something real, not something imaginary.

Because without that, a very new margii might possibly think that spirituality is just something make-believe because they cannot see its true effect or physical manifestation. One or two very new people might get caught in this myth.

It is just like certain how illiterate Indian villagers refuse to send their children to school because there does not seem to be any practical benefit of going to school all day and getting an education– since the child does not return home with anything tangible per se; whereas if their child does not go to school and instead stays home then that small boy or girl can collect a whole bundle of sticks during the course of the day. When comparing these two outcomes, the villager concludes that it is far more beneficial for the child to stay at home and collect sticks etc; because going to school does not yield any tangible fruit. This is the way the human mind works.

Similar is the case with spirituality. If people do not see any tangible, practical result in the external world from their mantra japa, then a very new perons might think it is useless or just a waste of time. That is why people are prone to follow avidya tantric gurus who say a mantra and magically make Rolex watches appear out of the thin air etc. Because they see some so-called practical result.

In His own manner, Baba would regularly put forth demonstrations and practical examples to show us that spirituality is the most subtle and powerful force in this universe.

And this below story works in this very direction – where Baba creates special circumstances to teach us the inner value and special force of practicing 2nd lesson. First, for some it may be helpful to review the actual meaning of Guru mantra.

MEANING OF ISTA MANTRA AND GURU MANTRA

By our Ista mantra we are ‘lovingly calling’ Parama Purusa and in the Guru mantra we remember that ‘He is watching me’. These are the beautiful ways Baba has described these mantras.

So in our devotional life we are to practice these two mantras accordingly. In the repetition of our Ista mantra we are calling out to Parama Purusa in a deeply loving and personal way – requesting His close proximity. And by our Guru mantra we recall His ever-present gaze, helping to keep the spontaneity and presence of Guru in our daily actions & spiritual lives.

Thus Guru mantra does not mean the mantra Guru uses, but rather the term Guru means that this mantra is very significant and very important for the practitioner.

MUST DO SECOND LESSON BEFORE EVERY WORK

We all know that second lesson, Guru mantra, madhuvidya, and brahmacarya are all one and the same.

And in the beginning Baba’s basic guideline was that Guru mantra should be taken before doing any work. That does not just mean taking second lesson before performing an initiation or before starting a long journey. Rather we are to do second lesson always – before each and every action. Before bathing, before going to work, before making any small or big decision, before sleep etc. Always.

So that means upon waking up one should repeat Guru mantra, then it should be repeated before attending to natural call, before washing your hands, before taking bath, before doing asanas, before eating food, before washing the dishes, before getting dressed, before answering the phone, before going on the bus, before your meeting, before going the the store, before buying anything, before exiting the store, before calling a friend, before preparing food, before reading an article – in all times and before all activities one must ideate and repeat their Guru mantra. By this way, sadakhas develop the right habit and feel His divine vibration before starting any work, big or small.

Some dogmatic communities think that one should only repeat their mantra when involved in pure work, but that it should not be repeated while on the toilet (commode), or when picking up garbage etc. But in Ananda Marga, we do not adhere to such distinctions. One’s mantra should be used in all circumstances, whether the work be “pure” or “degraded”.

So in Ananda Marga, we repeat our mantra before each and every activity. A new margii may feel that it is just something ritualistic and not very meaningful. With practice, however, they will learn.

Some of our acaryas feel that already their lives are “fully dedicated for Baba” then in that case what is the need to practice all the lessons. They were thinking that, ‘Already my life is holy’ etc. Such was the misunderstanding of a few dadas.

Baba wants to teach us that we are always to keep the mind absorbed in spiritual ideation, and that second lesson is one of the best ways to do this. And by so doing, all kinds of negative microvita get destroyed and we will be protected. That is also one of the benefits. And that is what the below story also highlights.

BABA’S RULE:

DO SECOND LESSON BEFORE ENTERING BABA’S ROOM

It was the general style that Baba would go to the hall to carry out reporting. This happened for years and years; and then in the latter era, around 1989-90, Baba would call people to His room for conducting reporting. All along it was understood that it was Baba’s distinct rule that one must do second lesson when entering His room, or wherever He was holding reporting.

Thereafter, one may do sastuanga pranam if there is space or one may just remain standing in the back of the room – all depending on the situation. But regardless, everyone had to internally say their Guru mantra when entering Baba’s room.

On many occasions during various reporting sessions or even general darshan, Baba would lovingly point out how a particulat person did not repeat their Guru mantra upon entering. Baba would explicitly state their name(s), and make them stand in front of everyone. The goal in all of this was make people habitiuated to using their Guru mantra consistently before doing any work – physical or psychic.

From time to time, Baba furthermore told that if anyone did not repeat Guru mantra then they would have to face the consequences.

How far everyone was worried about facing the consequences or not is another matter, but it was everyone’s long-standing habit to repeat their Guru mantra when entering Baba’s room or place of reporting. This was especially the case with PA Dada and the various central workers who were regularly around Baba. It became part of their life to automatically repeat their second lesson when walking into Baba’s room or any other place where Baba was.

BABA’S DIVINE LIILA: WHAT HAPPENED ON ONE DAY

Then one day, Baba called several Dadas for reporting in His room, and one of the Dadas in that group was usually posted in a far away place. He was a senior Dada no doubt, but since this Dada was not usually around Baba, it was not his habit nor was he consciously aware about the long-standing rule to repeat Guru mantra before entering Baba’s room, or whereveer Baba was conducting reporting.

So when reporting was called, then all the regular Dadas, naturally or out of fear, repeated their Guru mantra upon entering, but this other Dada just walked into the room without taking second lesson.

Immediately that Dada fell on the ground and was half-dead. No one could revive him. He was just lying there lifelessly on the floor of Baba’s room, near the entryway.

With His sattviika krodha or sentient anger (see note 1), Baba immediately became furious with the all the Dadas present for not reminding and warning this other Dada about the dangers of not repeating Guru mantra when entering His room. Baba scolded them again and again for being remiss in reminding him. Because now this Dada was basically dead on the floor. This drama continued for several minutes and all the Dadas stood there silently – accepting Baba’s rebuke.

Finally Baba lovingly said, ‘What shall I do – shall I save him?’.

Then all the Dadas replied, ‘Yes, yes, Baba, please save him’.

Then in His divine liila, in a playful manner, Baba then countered: ‘But do you not understand that this boy committed a crime by not repeating Guru mantra before entering the room. Should he not get punishment for this?’

The room once again became quiet.

Then Baba said, ‘Now who is advocating that he should be saved’.

No one replied; none of the Dadas came came forward. The room was silent.

(Those Dadas were thinking that Baba wanted this Dada to be punished; so they kept silent thinking that they were complying with Baba’s wish.)

Then, with His magical charm, while smiling at everyone, Baba again turned the tables, ‘You are all worthless! Someone is suffering terribly and lying on the floor nearly dead and you do not think that he should be saved. Have you no compassion! Have you no shame! You are all worthless human beings.’

Then quickly the Dadas all spoke up and begged Baba again and again to please save their fellow Dada. They understood Baba’s dramatic and loving manner.

And accordingly Baba was gracious and that Dada was saved – he was granted life and became completely normal once again.

BABA’S TEACHING: SECOND LESSON IS PRACTICAL

This was Baba’s special way of teaching everyone that second lesson is something very practical and very powerful and that it should be incorporated into our life – before we undertake any action. This is the very clear-cut lesson Baba was giving through this above scene. And everyone present understood and never forgot it. Because Baba was showing us that second lesson counteracts all kinds of avidya shakti and negative microvita.

So none should become lazy or remiss in any of their spiritual duties and just think that our practices are part of the world of make believe etc. None should fall into such a chasm.

Rather we are to always remember that Guru’s grace is everything and by taking second lesson we are automatically remembering Him and getting His grace. And by that way, we are protected from so many negative forces. Because, our Ananda Marga siddha mantras are the most potent force in the universe as they are empowered by Gurushakti – Guru’s infinite grace.

So from the above story we should always remember to repeat our Guru mantra – before each and every thought and before each and every actions– no matter how big or small. Always we should repeat our second lesson mantra.

RELEVANT QUOTES ON GURU MANTRA & GURU’S GRACE

By second lesson, by repeating Guru mantra, we remember our Goal and enter the abode of Brahma. That is Baba’s special guideline.

“One should move ahead in one’s mission after determining one’s goal. Once the goal is fixed there remains almost no possibility, of error; hence you should always remember your goal. But once you fall into the trap of error it leads to danger. This is the reason why I advise people to remember their guru mantra, to always remain aware of the goal. The souls of those people who practice sa’dhana’ in this way enter the abode of Brahma.” (1)

“When you conduct your worldly activities, beginning with buying supplies from the ration shop, buying tickets for a sporting event or buying a railway ticket, everything is fraught with anxieties. Whatever you do, repeat your Guru mantra in your mind. In other words, while doing your work take the name of Parama Puruśa so that your action will be sanctified. If you find that you are not in a position to do anything else, then sing kiirtana loudly. In this way you will always remain close to Lord.” (2)

“All dharmas have upadharmas [secondary characteristics]. Human life is no exception. For example, to provide for your family you require some sort of employment – be it agriculture, trading or business – you have to keep the house clean, feed everyone, and so on. These are the secondary characteristics included within the fundamental human dharma. What normally happens in human life? People get caught up in the secondary characteristics. For instance, when eating delicious food people often say “How good it tastes! But if it only had a bit more spice in it, then it would taste even better.” Being engrossed in the secondary dharma, people all too easily deviate from their main dharma. In ancient India, the usual custom was to offer a part of one’s meal to God before eating it. The spirit was, “May I remember You with every bit of food.” In Ananda Marga there is a system of applying guru mantra before commencing any action. The psycho-philosophy behind guru mantra is to transform the secondary dharma into the primary dharma at the psychic level. If this were not done then one’s secondary dharma would predominate. Much precious time is wasted by those who follow their secondary dharmas.” (3)

““Brahmacaryam” – that is “moving in Brahma while eating”. What sort of eating? The person is getting all sorts of physical, psychic and supra-psychic pabula from the Cosmic Body of Brahma. Thus he who is moving in Brahma with the help of his second lesson, guru mantra, is brahmacárii. He always remembers the fact that all his movements are within the Cosmic Body of Brahma.” (4)

“Suppose, there is a drop of water in an ocean. When the drop feels its unity with the ocean, the drop no longer remains as a drop, it becomes the ocean. But when it feels its separation from the ocean, it is nothing but a drop of water. So, when a human being feels his/her unity with the Supreme Lord and feels that he/she is not an ordinary person, but the blessed child of the Supreme Father and when becomes one with him, then he/she is no longer an ordinary person. He/she acquires immense power, immense vitality, infinite vitality and this is your Yoga in the physical sphere. You should always remember that a man or a woman is an ordinary person when separated from the Supreme Father, but he/she becomes Supreme when one with the Supreme. This we do with the help of our Guru Mantra. This is Yoga in the physical sphere.” (5)

“In the case of a psychic disease or when one gets afraid while coming in contact with those luminous bodies or recreated minds, those preśitamánasas, what is the medicine? The medicine is, do kiirtana or devotional chanting. Do kiirtana for one minute or repeat your guru mantra, and that “ghost” will instantly vanish into thin air. So under no circumstances should you be afraid.” (6)

“You shall not take into account the dates and stars while setting out on a journey. You may, as necessary, set out for your destination after ascribing Brahma-hood to your journey through guru mantra. If you are to consult the dates and stars at every step, you are to carry an almanac with you all the time – something which is truly contrary to nature.” (7)

“Now I think there are so many graduates amongst you, and doctors – if you are asked to appear for the examination, the medical final, will you be able to pass just now? No. You have forgotten everything. Your smrti, that is, your memory, will not help you. The smrti has become – what? Very dilute, very faint, due to constant waning. What should be the best smrti? I think your ácáryas told you that you should repeat and recite your Iśt́a mantra whenever possible; I think this was the instruction of your ácáryas, was it not? Internally, Iśt́a mantra and guru mantra. But you forget it. Because your smrti is very dilute. So the best object of smrti is Parama Puruśa. Never forget Him. Always take His name, as per the advice of your ácárya. This is samyak smrti, that is, proper memory. The person who is established, the spiritual aspirant who is established, in samyak smrti, that is, who never forgets the Lord, is called – that particular state of mind is called dharmamegha samádhi, that is, the person is established in proper smrti. That bliss enjoyed by the spiritual aspirant is called dharmamegha samádhi.” (8)

“If people become more and more regular in the application of their guru mantra, then on one hand they will be able to perform more and more physical activities, and at the same time they will be able to avoid creating new saḿskáras (reactive momenta). Regarding vipáka it can also be said that human beings must treat all the objects of this universe in the proper perspective as the various expressions of Parama Puruśa, and learn how to apply madhuvidyá even while discharging their mundane duties.” (9)

“Kuru puńyam ahorátram. You should be engaged in puńya work ahorátram. Ahorátram means “all the twenty-four hours”…Now, one may ask, “In the daytime you may do puńya work, but while sleeping how can you do puńya work?” The reply is that for doing puńya work, you require psycho-spiritual strength. For doing something bad you do not require any moral courage, or any spiritual strength. But for doing good work you must have moral and spiritual strength. That strength you acquire through dhyána and japa – that is, meditation and repeating the incantation within your mind.”
“Now this japa is adjusted to your breathing, inhalation and exhalation. So if you practise it properly what will happen? Even while sleeping, automatically this japa kriyá will go on in accordance with your respiration – in accordance with your inhalation and exhalation. So while asleep you can do this thing. This is called ajapájapa. That is, there is no special endeavour from your side – the japa goes on automatically. Thus during the night you can also do puńya. Kuru puńyam ahorátram – “For all the twenty-four hours you can do puńya.”” (10)

BABA’S BLESSING

By Baba’s grace through the regular and proper use of Guru mantra our mind will always be in a positive flow – ensconced in His bliss. In that case, no harm can come to us.

Baba says, “[Some] think, ‘I have nothing of my own. Everything is gone. I am undone.’ Such a negative outlook can only be cured with the constant auto-suggestion, ‘Parama Purus’a is mine,’ which in the language of Tantra is called guru mantra.” (11)

Baba says, “You should remember to use guru mantra regularly before every action. One attains success in the field of action by the right application of guru mantra. Some of you, I do not say all, often forget to use guru mantra before starting an activity. If you do forget, repeat it after completing the action. When one no longer makes such a mistake, that is, when one always remembers to use guru mantra…one experiences an unbroken flow of bliss in one’s mind.” (12)

Namaskar,
Sastaunga Pranam to Baba,
Indrajit

Note 1: SATTVIKA KRODHA

Sentient Anger (Sattivka Krodha): The Propounder of Ananda Marga, Baba – Lord Shrii Shrii Anandamurti ji is the embodiment of dharma. One of the characteristics of a dharmika is akrodha or non-anger. Baba perfectly embodies this quality. Those close to Baba understood that He never became angry. Only He would feign anger or show as if He was angry in order to teach and impress upon others the severity of a particular situation. By this way He would express sentient anger. So never can one truly say that Baba was ever furious or mad etc. Just He would display anger externally in order to lovingly guide His devotees.

Note 2: REFERENCES

1. Ananda Marga Ideology and Way of Life – 10
2. Ananda Vacanamrtam – 10, The Supreme Entity – the Non-Doer
3. Namami Krsnasundaram, Párthasárathi Krśńa and Dvaetaváda (Discourse 18)
4. Ananda Vacanamrtam – 1, The Glory of Pranava
5. Ananda Vacanamrtam – 14, What is Yoga
6. Yoga Psychology, Are Ghosts Hallucinations
7. Caryacarya – 1, Commencing A Journey
8. Ananda Vacanamrtam – 30
9. Ananda Marga Ideology & Way of Life – 11
10. Ananda Vacanamrtam – 12, Puńya All Twenty-Four Hour
11. Ananda Marga Philosophy in a Nutshell – 8
12. Ananda Vacnamrtam – 7, ‘An Exemplary Life’

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From: “Mirabai _”
To: am-global@earthlink.net
Subject: Harmful Competition
Date: Sat, 26 Jan 2013 21:54:33

Baba

== HARMFUL COMPETITION ==

Namaskar,
After years of heated debate and public pressure, the Pentagon (US military headquarters) lifted the ban and gave approval for women to fight on the front lines of the battlefield. In some western nations like the US, this has been a critical issue. Yes, women were allowed to serve in the military. No, they were not intentionally put in dangerous combat zones. Now – at least in the US – that has all changed. Over time, female soldiers will be put in positions of direct combat.

Event then the debate continues: Some women state that women should not be put in harm’s way on the front lines, while a very vocal group of women is demanding that women must be given the right to fight on the front lines and battle the enemy face to face.

In our Ananda Marga, we have our stand based on Baba’s teachings. As we know, males and females have different physical characteristics and capacities. In particular, males are also physically stronger than females.

Baba says, “”There are people who, in the name of giving equal rights to women in all spheres of life, want them to engage in heavy physical and mental labour which is unsuitable for them. Such an outlook is deplorable. It must be accepted that the physical bodies and nervous systems of women are not as strong as those of men, so men and women cannot work in identical areas. Apart from this, for physical reasons women cannot work in the same way every day of the month, and during pregnancy and the post-delivery period the ability to work strenuously is severely restricted. These points must not be overlooked.” (1)

“As in the societies of most other species, in human society also females are physically weaker than males. Because their nervous systems are weaker, their minds are also slightly weak. Nevertheless women have no less value in human society than men. Selfish men, however, have disregarded the value of women; they have taken full advantage, and are continuing to take full advantage, of their weakness. Although men have publicly declared that women should be respected as the mothers of society, they have actually relegated them to the status of domestic cattle and sheep.” (2)

“The physical and mental structure of a woman is such that even though she may have all the requisite ability to take care of her children, it is extremely difficult for her to bring them up properly and to adequately provide for food, clothing, education and medical care all alone; at the same time she has to keep her children with her or near her, or else it becomes difficult for the children to survive. Therefore if men, instead of women, take the main responsibility for providing food and clothing, while women, after duly attending to the needs of the children, where possible or in cases of necessity earn money by working either at home or outside, neither the children nor society will be adversely affected in any way.” (3)

“As the physical strength of women is less than that of men, the latter should always endeavour to save the prestige of women…Special attention should be paid to the comforts of women during festivals, at spiritual conferences, and on other occasions.” (4)

Furthermore, because males are stronger that is why games and sports are done separately: Women compete against women and men compete against men.

Clearly then females do not have the physical strength & stamina that males have. So less physical strength is a critical reason we do not support the recent decision to allow women to fight on the front lines.

STICK TO STRENGTHS & BE AWARE OF LIMITATIONS

In our Ananda Marga, we believe that one’s inherent capacity should be used for the welfare of society. Among their qualities, men possess physical might so they be the ones involved in strenuous activities like fighting on the front lines. In contrast, women possess their own set of strengths that can be applied for the betterment of society.

For instance, males do not have the right temperament or sentiment to raise infants. That is why in the west we see a rash of Shaken Baby Syndrome (SBS): “Shaken baby syndrome (SBS) is a form of physical child abuse that occurs when an abuser [predominantly male] violently shakes an infant or small child, creating a whiplash-type motion that results permanent brain damage and even death.” So it is the males that feel emotionally overwhelmed and challenged by the prospect of caring for infants. (See Note 1)

In contrast, females have greater sentimental feeling and greater attraction toward the baby. Naturally women are more suited to raising young babies and infants. In addition, Baba has furthermore said that Didis should demand running all the primary schools of Ananda Marga. Here the point is that wherever emotion and sentiment are paramount, then females will do that work better than males.

Whereas physically tough jobs like using a bulldozer or working on a garbage truck, or managing a chain saw should be for men.

Certainly, anybody can do anything – there are always exceptions – but generally women will harm themselves doing hard physical labor like fighting on the front lines. So the basic rule is that males should do physically demanding work and females should attend to sentimental jobs. When these roles are switched – i.e. when men involve in things that demand sentiment or when women attend to duties that demand physical might – then problems invariably arise.

This letter is not intended for fault-finding with or accusing any gender. This is for everyone’s welfare. We all have our limitations. Humans cannot glide or fly like birds without a machine so sane people do not jump out of tall buildings and try to fly in the sky. Likewise, regardless of our gender, we should be aware of our inherent strengths and limitations.

Around the globe, in the general society, females have been exploited so much that there has developed a certain competition between the sexes. Rather than being complementary to one another, there is the feeling of competition to outdo the other. Hence, many women have turned to trying to outgun their male counterparts in traditionally male areas of ability. This is an unfortunate development born out of years and generations of the exploitation and suppression of women.

ANOTHER CRITICAL DIFFERENCE BETWEEN MEN AND WOMEN

Physical strength is not the only physical difference between males and females.

For instance, the female cranium is smaller than the male cranium. That is one basic physical difference. Generally speaking, a bigger cranium means more brain power. We see that in any species where the brain is smaller then it is less developed. And when the brain is bigger it is more developed.

However, humans are unique in this regard. Much of the brain capacity of humans goes unused. The human brain has a tremendous capacity. So regardless of whether one is a male or female, much of their brain power is unused. There is very little practical difference between males and females in this regard. You will find foolish males and intelligent female and vice versa.

Here is Baba’s teaching about the size of the cranium.

Baba says, “Generally the cranium of a female is smaller than that of a male. If you see the skull of a female skeleton, you will notice that the upper portion of the skull is smaller. Those who are eunuchs by birth have still smaller craniums…If a male becomes a female by biological processes, he will not suffer from headaches as such; he will have no difficulty. But if a female becomes a male, she will suffer difficulties because the cranium is smaller; that is, the brain is smaller.” (5)

Here the overall all point is that Baba clearly points out that there are distinct physical differences between males and females. But there is no need to develop a complex about why males and females are not equal in the physical might. Those trying to rebuff this idea are harming themselves.

REASONS WHY WOMEN SHOULD NOT BE PUT ON THE FRONT LINES

Here are some of the stated reasons being championed by women who feel women should NOT be on the front lines:

(A) “The female skeletal system is less dense, and more prone to breakages. There is also a concern that, in aviation, the female body is not as adept at handling the increased g-forces experienced by combat pilots…Furthermore, health issues regarding women are argued as the reason that some submarine services avoid accepting women…The Center for Military Readiness, an organization that seeks to limit women’s participation in the military, stated that “Female soldiers [are], on average, shorter and smaller than men, with 45-50% less upper body strength and 25-30% less aerobic capacity, which is essential for endurance”.” (Wikipedia)

(B) In order to compete with men physically, many women sacrifice their womanhood and take steroids to develop muscles etc. But this creates hormonal imbalance as well as psychic imbalance. In many cases, they lose their fertility. This point is embedded within a greater schema. When women aim to compete with men in male-oriented activities, then they end up harming themselves. Allowing women on the front lines to engage in combat is only going to exacerbate this problem. More women will suffer the ill effects of competing with men in male-driven endeavors.

(C) Another argument against the inclusion of women in combat units is that placing women in combat where they are at risk of being captured and tortured and possibly sexually assaulted is unacceptable. In a Presidential Commission report it was found that male POWs, while being subject to physical abuse, were never subject to sexual abuse, and women were almost always subject to sexual abuse.

CONCLUSION

It only stands to reason then that in our armies and combat troops, women should not fight on the front lines. That type of hand-to-hand combat should be done by males only.

We should not allow females to compete with males in this way: Females will be harmed, society will be harmed, and children will be harmed. There is no benefit in any direction.

Males and females are both the creation of Parama Purusa. Parama Purusa has made those physical bodies so we should not destroy them needlessly by competing with one another on the wrong front.

MORE OF BABA’S TEACHINGS ON THE ROLE OF WOMEN AND GENDER ISSUES

“In every sphere of life men have either substantially limited the rights of women, or made the ability of women to exercise their rights subject to the whims and caprices of men. Such an attitude never existed among the primitive human beings who lived at the dawn of human history. Nor had primitive men conceived of the deceitful practice of establishing their supremacy by keeping women in bondage in the name of social purity. Even today among primitive races we do not find significant lack of magnanimity concerning the freedom of women.” (6)

“Actually, when there is no question of women’s rights having been snatched away, there is no need for a movement styled on the trade-union movement. Whatever responsibility there may be in this regard, it is entirely that of men. If at all a movement is required, it must be implemented by men themselves. Today men should consider the needs of women and gradually restore to women the rights which women once entrusted to men out of feelings of helplessness or in response to their heartfelt sentiments.” (7)

“It must always be remembered that freedom, or liberty, and license are not the same thing. The concept of women’s freedom is good, but license should not be encouraged in the name of liberty. Giving license to either men or women could destroy the social structure in a short time. Hence those who are the most vocal in proposing the freedom of women must carefully consider the form this proposed freedom shall take.” (8)

“When we pay recognition to any simple truth, we should not be carried away by sentimentality. Only rationality based on humanism is acceptable. As children of nature, women should have the same access as men to light, air, earth and water. In fact, it is not a matter of granting rights to women, but rather a case of recognizing their rights. If, however, the recognition of women’s rights is treated sentimentally, it may result in great social disaster.” (9)

“In most countries society is patrilineal. The patrilineal system has some advantage over the matrilineal one. There are two main advantages.”
“The first advantage stems from the fact that it is not as easy to determine the identity of the father as that of the mother, and in the absence of any direct blood relationship the mother’s affection for her children is generally greater than the father’s. Under these circumstances the patrilineal system is much better, for it awakens in the father a proper sense of responsibility for his children and precludes the possibility of the children’s identity remaining unknown or concealed. And the father is compelled by circumstantial pressure to take responsibility for bringing up his children; and therefore makes an effort to properly preserve the structure of the family. (Among less-developed creatures, fathers rarely take care of their offspring due to the absence of this sort of circumstantial pressure.)
“The second advantage of the patrilineal system complements the first. Since the relationship between the father and the child is known, the mother naturally does not feel so very alone in rearing the child. The physical and mental structure of a woman is such that even though she may have all the requisite ability to take care of her children, it is extremely difficult for her to bring them up properly and to adequately provide for food, clothing, education and medical care all alone; at the same time she has to keep her children with her or near her, or else it becomes difficult for the children to survive. Therefore if men, instead of women, take the main responsibility for providing food and clothing, while women, after duly attending to the needs of the children, where possible or in cases of necessity earn money by working either at home or outside, neither the children nor society will be adversely affected in any way.” (10)

“I do not support the supposed wisdom of those who advise women to spend their lives with ladles, [[tongs]] and spatulas, because this is unrealistic. Necessity often compels women to discard this convention. Such a system may suit a handful of rich or upper middle-class people, but it has no value for day-labourers or the poor. Many of those who loudly advocate equal rights and the freedom of women, in reality keep their women behind a purdah or covered with a burka. Even among such families I have noticed poor housewives going to the market with their husbands to buy and sell, or to the fields, farms or coal mines, voluntarily taking on light work. Evidently, they cannot afford to behave ostentatiously and live indolently behind a lace curtain.”
“However, there are people who, in the name of giving equal rights to women in all spheres of life, want them to engage in heavy physical and mental labour which is unsuitable for them. Such an outlook is deplorable. It must be accepted that the physical bodies and nervous systems of women are not as strong as those of men, so men and women cannot work in identical areas. Apart from this, for physical reasons women cannot work in the same way every day of the month, and during pregnancy and the post-delivery period the ability to work strenuously is severely restricted. These points must not be overlooked.” (11)

“Social interaction: There are diverse views among those who formulate social codes concerning the free mixing of men and women. It does not require much logic to convince people that the final outcome of free mixing in an undisciplined society is unhealthy. It is also true, however, that the absence of social interaction creates a suppressed longing, a special attraction or an unhealthy curiosity, as does the denial of other desires. This may lead to illicit mixing, which eventually undermines social purity. A system that thwarts social interaction is nothing but an attempt to suppress the mind. Where there is illicit mixing, the only harm done to men is that they degenerate morally, but the damage to women is far greater, because they may be cast out of society in disgrace. Thus on the one hand, men and women will have to be free to mix together socially, while on the other hand, a well-thought-out code of self-control will have to guide their social interaction.”
“Those who want to keep their daughters away from the influence of modernism, and are therefore reluctant to send them to school and college, perhaps do not realize that long ago the waves of modernism intruded into the privacy of their homes without their knowledge. So their efforts to protect their daughters and themselves by following the custom of purdah and making women wear burkas, are entirely farcical.”
“The trend of the age is irresistible, for in this too there is dynamism. It is the duty of intelligent people to channelize the trend of the age towards the path of benevolence by applying their intellect. Neither the individual nor the society as a whole is capable of resisting the powerful spirit of the age. It knocks down anyone who tries to thwart it, and proceeds ahead with irresistible speed. Those knocked down and sprawled on the ground stare at it in utter helplessness, with dazed minds and vacant eyes, as it marches by.” (12)

Namaskar,
In Him,
Mirabai

Note 1: MORE ABOUT SHAKEN BABY SYNDROME

Shaken baby syndrome happens primarily with male guardians, less so with female guardians. A mother who is truly attached with her baby can never do such things. Males are more apt to get frustrated and act inappropriately with the baby. Sometimes paid nannies and baby-sitters also act in this way. Why does this happen? Because, at that young age the baby cries, cries, and cries. Those not wholly attached with the baby can get frustrated and unnerved by that crying. They might shake the baby violently, but not the mother. Unfortunately, some mothers work full-time – i.e. competing in the male-dominated workplace – and then when she returns home tired in the evening, she might hire a nanny to help care for the baby. And that nanny may act inappropriately. This is yet another reason why females should not compete with males, neither on the battlefield nor in the workplace. Females must have their dignified place in society where they are not bound or coaxed into competing against males.

http://www.nlm.nih.gov/medlineplus/ency/article/000004.htm

http://www.nytimes.com/2013/01/10/nyregion/li-hangbin-goes-on-trial-in-shaken-baby-death-of-his-daughter.html?_r=0

Note 2: REFERENCES

1. Human Society – 1, Social Justice
2. Human Society – 1, Social Justice
3. Human Society – 1, Social Justice
4. Caryacarya 1, “Social Relationship between Men and Women”
5. Yoga Psychology
6. Human Society – 1, Social Justice
7. Human Society – 1, Social Justice
8. Human Society – 1, Social Justice
9. Human Society – 1, Social Justice
10. Human Society – 1, Social Justice
11. Human Society – 1, Social Justice
12. Human Society – 1, Social Justice

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