Archive for the ‘Occult Powers’ Category


This entire posting is composed of 2 parts:
(1) Posting: How Sadhakas Utilise Their Spiritual Potentiality;
(2) Prabhat Samgiita #3323


Some get confused and think that they should attain occult powers so they can help others. Others contend that the gaining of occult powers is not good.

Some cite this sutra to support their claim that occult powers should be gotten.

5-14 Vyast’isamas’t’isha’riirama’nasa’dhya’tmikasambha’vana’ya’m’ caramo’ payogashca

Purport: “There should be maximum utilization of the physical, metaphysical, and spiritual potentialities of unit and collective bodies of human society.” (1)

They think think that Baba’s above Proutistic teaching is related with the attainment and use of occult powers.

Others stand by the point that occult powers are dangerous and lead to one’s downful.

“Occult powers are just like the dust on the roadside. The attraction for Parama Purus’a is the most valuable object– all else is only the dust of the earth.” (2)

So we should examine the situation and think, “How is it that sadhakas should utilise their spiritual potentiality?”


When a sadhaka does sadhana and strictly follows 16 Points then they naturally develop in all the ways – in all the spheres. This is the natural process – such that usually most good sadhakas are hardly even aware about their own growth.

It is similar to the case of the step-wise, progressive growth and development that we all experienced as infants and young children. Because all are born as small babies and gradually as we get older and older then huge developmental changes take place. But in one’s own day-to-day, regular existence, often people are not aware about or nor do they even recognise their own growth – how much they change day by day. Yet over a measurable span of time a major shift or growth takes place.

For example, after 15-20 years one infant becomes a strong youth. But that youth himself is unaware of his own drastic development. Just he feels it is his natural growth. But those who have not seen him since 10 years will think that a huge transformation has taken place.

In a similar way when a person practices sadhana sincerely with a pointed mind, and they are regular and strictly following all the do’s and don’ts, conduct rules, asanas, and are graced with devotion for Guru, then certainly the sadhaka’s whole personality gets changed.


Like this, various types of spiritual potentiality come to each and every sadhaka, although they are not aware. Nor do they desire those things because their mind is pointed to Parama Purusa and not towards those occult powers. So neither are they aware, nor is it their desire. It was not their intention to acquire those powers because they were just devotionally linked with Parama Purusa.

And this happens not just with one sadhaka, but with all sincere margiis and Wts – if one is sincere and strict in their spiritual routine and practices. Then surely such things develop by the grace of Parama Purusa.

Naturally then these spiritual strengths manifest in one’s regular conduct, in their daily way of dealing, speech, behaviors etc. In result, non-margii friends may complain about changes in your lifestyle and other acquaintances may leave your company. Verily, so many relationships become altered or broken. Every sincere sadhaka has numerous experiences how this has happened in their own life. And this is all due to the gradual and pointed development in spiritual life.

In that way spiritual strength manifests and projects in a very natural manner. And it happens to varying degrees. If one is very high and very pointed then it expresses more, and if less pointed then not as much. But certainly some change takes place accordingly in everyone.


Because of this, margiis understand the pains and sufferings of others and with their full heart they are always busy in helping others.

“One should lighten one’s mind and become simple, soft, and kind-hearted; and by this way one can understand the tales of others suffering. In that condition only will you be able to serve the world. In that human mind where pain is hidden and where tears have accumulated, that mind you have to understand, realise, and feel. Then you will be able to remove their sorrow. To understand the feeling of the crying heart of suffering people, in sadhakas this type of supernatural power comes. This is called mahima.” (3)

A sadhaka’s spiritual potentialities get expressed in a very natural way. That is what Baba explains in His above teaching.


All those saints in the past, because of their love for Parama Purusa, understood the feeling of suffering humanity and their love was not limited with a particular tribe or community or color or race.

So these extraordinary human qualities are just the expression of spiritual potentialities in the life of a sadhaka. Those devoid of true spiritual feeling do not have this. (See Footnote 1)


If a person is physically sick, then they are quite limited in what they can do. Their body is weak and they will not be able to perform their own designated duties, let alone help others.

Similarly, if a person is suffering psychically from depression, then here again that person will not be in position to help and serve others.

In both the physical and mental spheres, one must have energy and strength in order to reach their potential and serve society.

That is why in their selfish way, big corporations try to tend to the physical and mental well-being of their employees. Why? In order to maximise their productivity and output. When people are physically and psychically well they are more effective in their job. Then they can reach their potential.

Same is the case in the spiritual realm. If a person is spiritually developed then they can overcome all kinds of difficulties and be in position to help and guide others in all the realms of life. They understand other’s pain and can solve their problems. That is what is meant by gaining spiritual strength and utilising one’s spiritual potential.

Having spiritual potentialities does not mean doing all kinds of tricks like fake yogis and magicians who make gold watches appear and disappear etc. Those types of antics have nothing to do with fulfilling one’s spiritual potentiality.


“You will have to provide a soothing touch to the physical, physico-psychic and psycho-physical spheres of life, otherwise human existence will become meaningless…We will have to locate the source of these troubles…we will be removing the miseries…permanently remove those afflictions, which will rectify the sources of troubles in the proper way. (4)

In this above quote Baba says that when one has devotion then they can understand others’ pain and difficulties and thus they are able to help and serve them.

This is the proper explanation of Ananda Sutram, Sutra 5-14. Because it is about spiritual potentialities. And each and every margii has such feelings to varying degrees. Many margiis I know who earlier were meat-eaters, but after doing sadhana then what to say about not killing animals, their higher sense developed and they feel love for everyone. And day and night they are busy serving others. They do not feel that their own problem is any problem, rather just they are busy in relieving others’ suffering. This happens only due to sincerity & devotion – and with that the aforesaid spiritual potentialities came and changed their entire behavior.

Those who do not have such feeling in their dealing and behavior, it proves that they are away from such love of Parama Purusa. And instead they are engaged in self-propaganda, self-prestige, and other worldly longings etc.

In that unfortunate circumstance none can say that Ananda Marga sadhana has some demerits, rather such persons could not practice or follow Baba’s teaching.


Here Baba is directly explaining that Prout shows that those who are elevated spiritually will have to render service to the society by using their spiritual potentialities.


“I have told in the Prout philosophy that those who have spiritual strength, from them we will take spiritual service for the society. Such sadhakas who sit in Himalayan caves and go on doing penance but do not teach anybody or guide anybody– that will not be approved. They will have to serve. They will have to do spiritual service. To them I do not say pull a rickshaw, but if they will not do spiritual service, and if they will just sit in Himalayan caves and not come in contact with the world, and instead they will tell that the world is illusion, yet at the same time they will go on eating fruits and roots and accept such service from other human beings of this world– these things will not continue any longer. That has been going on for a long time, but it will not continue any longer; that day has gone.” (5)


By the conduct we can see one’s character because Baba says conduct is the main thing– it is the mirror of the mind. By that way we can see who is margii and who is non-margii etc. Because the point is that in our Marga we can see that those who are doing sadhana their conduct will be quite apparent. Whereas if someone’s conduct shows narrow-mindedness, groupism, and mean propensities then we have to think and understand that that person is not doing proper sadhana. So on the basis of one’s conduct we can see who is a senior margii and who is not.

Here it should be understood that seniority is not a matter of years but rather a matter of conduct. So seniority is dependent upon how far someone is pointed and committed to Ananda Marga ideology and to what degree that is reflected in their conduct. Hence conduct is the main distinguishing factor to understand who is who and what is what.


The delicate point is that if sadhakas are pointed towards the Goal (Ista) then naturally all these spiritual strengths come. And their whole conduct becomes better and better. But those who are asking for occult powers, they are getting that & then they misuse them and get degenerated. So such powers are not to be asked for in sadhana, rather the Goal is Parama Purusa. And on the way such things may come and the conduct will change and generosity will come and true sadvipra qualities will emerge and by that way such sadhakas will be an asset to the society. But no one should ask for getting occult power. That is wrong and it brings ruination.


In Prabhat Samgiita #3333 Baba reveals what happens to those who long for occult powers:

“- Aes’t’ashvaryya tumi cha’r’a’… kare viveka-ha’ra’ -”

Purport: O’ Parama Purusa only You utilise the occult powers in proper way; whereas all those others who use them destroy their conscience. Means they start doing all kinds of negative things. In trying to show their occult powers they end up destroying and killing others and they themselves will be invite negative samskaras such that they will be degenerated into stone, wood or mud. So what to say about serving others, rather those lusting after occult powers destroy themselves.

Here following are some of Baba’s teachings.



“You will surely attain spiritual progress. And because of your spiritual progress, you will come closer and closer to the Supreme Consciousness, you will come in contact with His psychic waves. And in that state you will be able to render still better service to human beings, animals and plants, by means of Neo-Humanism. May you all be blessed.” (6)

“Sádhaná or intuitional practice means an effort to break through the barrier of this smallness.” (7)

“The unit beings that have been in possession of the Cosmic Mind in part and that have been progressing within It, are also conscious of their smallness and this very sense of smallness is their individuality – unit-hood. Sádhaná or intuitional practice means an effort to break through the barrier of this smallness.” (8)

“How can one shake off the influence of static inertness? How can one get freedom from the bondages of names and forms? Just as the goldsmith uses a hammer and process of melting (in fire) to extract the real gold from the various ornaments, similarly a practical spiritual aspirant will have to break the bondages of names and forms in this expressed world through the cultivation of knowledge (which is mutative), devotion (which is sentient). By virtue of the heat of the fire of sádhaná and the strength derived from sustained intuitional practice, a sádhaka can overcome the static inertness.” (9)



“Most psychic diseases, if not all, grow out of the defective control over the objectivated mind. If one is alert, any trouble can be avoided. Those who regularly practise Iishvara prańidhána or dhyána (meditation) can remain free from these diseases, as their minds will remain in a balanced state. One of the numerous benefits of sádhaná is that it keeps the mind free from psychic disease and encourages the natural growth of the mind. This is of tremendous importance since such problems may arise not only in individual life, but in collective life as well. Individual human beings as well as large communities often suffer from some sort of psychic disease. A subjugated people suffer from an inferiority complex towards the sovereign elite, the ruling class. When India was a dependent colony, many Indians used to describe the members of the ruling community as God’s children, obviously due to their deep-rooted inferiority complex. Most of them wondered: “Will India ever see the light of freedom? When will we ever win the struggle against the ruling class?” This shows that the entire indigenous community was a victim of inferiority complex, the removal of which would require a group of leaders endowed with enormous mental strength and noble character – a group of mighty personalities. India at that time was not fortunate enough to have such great people, and that is why the struggle for Indian freedom had to be prolonged. Otherwise, India could have gained freedom in a much shorter time.” (10)


“One thing which helps in getting remission, or nivrtti, is called artha [that which provides temporary liberation from mundane desires]. But artha is purely physical, so it can bring only physical and temporary remission. For everlasting freedom from duhkha, Paramártha [that which provides permanent liberation] is the only remedy. Paramártha does not bring only temporary remission, but everlasting freedom from duhkha. Atyantikii nivrtti can be obtained only by Paramártha which relieves one of all duhkha: physical, mental and spiritual. This Paramártha can only be obtained by sadhana, that is, spiritual practices. For maintaining peace psychic equilibrium is necessary, and for maintaining this equilibrium freedom from all duhkha forever is necessary. Freedom from duhkha or atyantikii nivrtti can be obtained only from Paramártha, and Paramártha can be achieved only by sadhana, or spiritual practices.” (11)


“The attraction towards earthly things born out of lust (káma) and attachment (moha) makes conjugal relations a necessity. Intuitional practice helps one to overcome this need. One becomes indifferent to it.” (12)


“A sadhaka, in order to attain spiritual progress, require the help of Vidyámáyá, but at the culminating stage of sádhaná, Vidyámáya has no further value. A sádhaka performs sádhaná to tear away the veil of darkness of the variegated world created by Avidyámáyá and to strive to established himself on the path of pratisaincara.” (13)


“The endeavour to remove inferiority complexes from the mind leads human beings slowly but surely to the Supreme Entity and establishes them in universal humanism. Hence it will not do for those who are determined to solve the problems of humanity to accept inferior ideals; along with this they must also acquire the strength they need to implement their ideals. The active endeavour to acquire this strength is called sádhaná – the sádhaná of the Supreme. It should be borne in mind that no theory will ever bring people salvation. In fact, it is the inner strength gained from spiritual practices which helps to expand the individual mind. The tremendous force acquired from spiritual practices helps to bridge the gap between the harsh realities of human existence and the supreme desideratum of human life. This is an eternal truth, applicable to all spheres of life – social, economic, psychic and spiritual.” (14)


““The jiiva and Shiva are the same” – this idea helps the jiiva to become one with Shiva. And “We are different; we are two entities” – this idea compels the jiiva to move round that Supreme Hub. What is your sádhaná? By sádhaná you are to free yourself from this ignorance, from the slumber of ignorance.” (15)


“Those who have tasted even a little of the flowing nectar of Brahma, know that they can never be impure. This constant thought of self-purity greatly helps to exhaust their samskáras or reactive momenta, as a result of which the samskáras held in the sthirabhúmi of their práńa are gradually destroyed. With the help of sádhaná or spiritual practice the spell of pleasurable and painful requitals ceases both internally and externally. Sádhakas call it the combustion of the seed of action in the fire of sádhaná.” (16)


“When a man, a devotee, a spiritual aspirant moves towards the Supreme Self, his body, that is his brain and intellect increases. And when he moves further, close to the Supreme Being, his spirit, that is his a’tman is also developed. His a’tman becomes more reflecting and more soothing to other existential vibrations because it comes closer to the emanating point of the Supreme Spirit.” (17)


In the following quotes by Lord Shrii Shrii Anandamurti ji, He talks about the greatness of spiritual practice.

साधना से मन तो बढ़ता ही है जी | आत्मा की भी प्रगति होती है | आत्मा की प्रगति कैसे होती है, किस तरह की चीज़ है | वह तरक्की कैसी चीज़ है जी | हम कहते हैं कि इससे रुहानी तरक्की होती है | यह रुहानी तरक्की क्या है, जी ? मनुष्य जब साधना की बदौलत परमपुरुष की ओर बढ़ते हैं, तो बौद्धिक विकाश के साथ-साथ मानसिक विकाश भी होता है | तुम लोग देखोगे, दुनिया में बड़े-बड़े काम और बड़े-बड़े अविष्कार, मानव समाज के लिए बड़ी-बड़ी भावनाएँ, चिन्ताएँ, जिन लोगों ने की थी, सब साधक थे सब आध्यात्मिक ख्याल के मनुष्य थे, जड़ बुद्धि के, जड़ोपासक नहीं थे | यही है आध्यात्मिकता की सबसे बड़ी खूबी | आज तक दुनिया में जितने बड़े-बड़े इन्सान आये, और इनसानियत की ख़िदमत के लिए, उन लोगों ने जो कुछ भी किया है, सब काम तुम लोग देखोगे, वही लोग किये जिनके मन में परमपुरुष के लिए मुहब्बत है | जिनके दिल में परमपुरुष के लिए मुहब्बत नहीं है, दिल सूखा है, रेगिस्तान जैसा है, उनसे बड़ा-काम नहीं होता है |

“साधना से, मानसिक-आध्यात्मिक तरक्की तो होती ही है शारीरिक तरक्की भी होती है | वह तरक्की क्या है ? न, बुद्धि बढ़ जाती है | हाँ! यह बात तो ठीक है कि साधक लोग सीधे-साधे सरल होते हैं | मगर निर्बोध नहीं होते हैं | बुद्धि उनमें रहती है | और मैं भी बार-बार हज़ार बार कहता हूँ कि बुद्धिमान बनो | बुद्धू मत बनो; मगर सीधा-साधा बनो |” (19)

In Him,


When one is an advance sadhaka and ensconced in the feeling of neo-humanism then they can serve the entire humanity – otherwise not. Then only will one have true love for all.

So here we are not talking about the expression of superficial love which is limited and narrow: Such as when one is loving their own children but hating other children; or when one is dying for one’s own race, country, or community but exploiting other countries etc; or when one is eulogizing their own superiority and belittling others’ good things.

This we see and verily there are many so-called good people in the society who have done many things for their personal family, caste, color or religion. And there are various so-called monks who have completely dedicated themselves to a particular race and encouraged hatred with other races. They don’t hesitate even to engage in mass murder. The religious history is like that.

No doubt in their own particular, narrow community they may be treated as something great, but in truth they are low because they do not have universal feeling. Their “love” is based on selfishness. They did such service works just for the spreading of their own religion and for their own view or narrow cause, not out of any greater feeling of universal compassion.


The whole point is that when true sadhana is there, then the mind will expand and spiritual strength will develop and those sadhakas will have love for everyone. And they will be able to understand others’ pain.

Otherwise by doing some avidya Tantra practices, then that avidya tantric gets some type of bogus powers that bring their degeneration.

REFERENCES1. Ananda Sutram, p.49
2. Subhasita Samgraha-18, p.46
3. Subhasita Samgraha – 18, Hindi
4.NHNS-2, p. 36
5. Ananda Vacanamrtam – 4, Hindi
6. Neo-Humanism Nutshell-2
7. Subhasita Samgraha – 2, The Intuitional Science of the Vedas – 4
8. Subhasita Samgraha – 2, The Intuitional Science of the Vedas – 4
9. AMIWL-7, Form and Formless
10. AFPS-7, The Faculty of Knowledge – 3
11. AFPS-7, Social Psychology
12. Elementary Philosophy, Why Are People Afraid of Intuitional Practice?
13. APH-4, The Influence of Máyá on the Human Mind
14. HS-1, Social Justice
15. SS-24, The Noumenal Progenitor
16. AMIWL-5, The Chariot and the Charioteer
17. Ananda Nagar, Morning Darshan, 12/30/80
18. Ananda Nagar, Morning Darshan, 12/30/80
19. Ananda Vacanamrtam, Part 21 Hindi Edition, Importance of Sa’dhana’ and its Goal (प्रातःकालीन जनरल दर्शन, 30 दिसम्बर 1980, आनन्दनगर)

******** Prabhat Samgiita #3323
“Ga’ner ma’la’ toma’r tare genthe rekhechi a’j bhore…” (PS #3323)


O’ Parama Purusa, since the early dawn, I have been preparing this garland of songs for You. O’ my Lord, please be gracious by coming. With heart-felt love I want to garland You. Those flowers which are not available in the garden have bloomed in the deep inner core of my heart. With the flow of Your sweet divine play, with the resonance of the string of my heart, at the sweet abode, I am waiting for You, my dearest Baba. Please grace me by coming…

Read Full Post »

Date: Fri, 22 Feb 2013 22:21:09
From: Govinda gk1955@u.colomb.edu…
Subject: Misleading Baba Story & More
To: am-global@earthlink.net


This entire email is composed of 4 parts:
(1) Prabhat Samgiita #2209;
(2) Posting: Misleading Baba Story & More
(3) Comment From Reader: Misuse & Abuse of Public Funds #2
(4) Trailer Quote: Shortcoming of English Language

Each section is demarcated by asterisks (***).

**** Here begins the Prabhat Samgiita ****


“Mor ma’nas sarovare tumi son’a’li kamal…” (PS 2209)


O’ Parama Purusa, in the pool of my mind You are the golden lotus. Looking towards You – ideating and meditating on You – is my dance and my life. I dance keeping You as my Goal. Baba, You are the sweet vibration of my heart. I dance keeping You fixed as my Goal. You are the very hope and vitality of my life. You are the golden lotus.

Baba, the garden of paradise is filled with the sun’s rays; the glow of Your beauty is resplendent. Your beauty is expressed in every particle of Your creation. In grove after grove, the buzzing bees get the pure, sweet honey from that lotus. Baba, You are the golden lotus.

Baba, pleasing You is my sadhana. You are my Goal. Except You I want nothing. I will act according to Your desire. By Your grace, I will follow Your every direction. O’ my Dearmost, O’ the Liila Personified, please fulfill the longing of my heart. You are the golden lotus.

O’ Parama Purusa, please be gracious and shower Your causeless grace on me…


One writer has expressed in his book that Baba would use avidya tantra on some sadhakas during those Jamalpur days.

Let us see what avidya and vidya are according to Ananda Marga philosophy. By this way we can examine how far this claim is legitimate or not.


According to Ananda Marga philosophy, avidya is the path of scaring, harming, torturing and killing innocent persons – all done due to one’s own “wicked nature.”

“If people such as this happen to be wicked by nature, they can cause the disembodied entity to hurl pieces of bone, brick, etc., into someone else’s house. Sometimes the cots on which people recline are also found to be tilting. All these actions are done by the ectoplasmic structure of a powerful person, not by that of the dead person. So to stop this nonsense you should find the real culprit and give the person a good shaking. You will find that the throwing of pieces of bone, brick, etc., will immediately stop. All this comes within the scope of Avidyá Tantra. It often turns out that the person who was responsible for the throwing of the bricks is found sitting quietly in a corner of the burial ground, and their ectoplasmic structure is getting that hapless disembodied soul to do all those wicked things. If you hit their arm with a good stick then their wicked deeds will immediately stop. And when you see a cot rising from the ground with the ectoplasmic strength of that person (though you cannot see the ectoplasmic arm that raises it, as ectoplasm cannot be seen), just brandish a stick at random. It will turn out that the arm of that wicked Tantric gets broken. Perhaps that person was seated three miles away from the actual site of occurrence. These are all interesting things – Avidyá Tantric things.” (1)



Here is more about the devious and destructive pathway of avidya.

“Now let us analyse the six actions of Avidyá Tantra.”
1. One part of Avidyá Tantra is to kill or cause the death of someone through mantra or through some related technique or in some artificial way. This is called márańa. [Mára literally means “annihilation”.]
2. Bringing somebody under one’s control by means of a mantra or a dravyaguńa [some plant or other natural substance which projects psychic effects], or by wearing a squirrel’s tail like a ring on the little finger of the left hand and chanting the mantra hriiḿ kriiḿ klu, or by feeding that tail to a person in a chánci pán [a betel preparation], is known as vashiikarańa. But remember that this action must be accompanied by purashcarańa [raising the kuńd́alinii, the dormant force] as per Avidyá Tantric style. When under the influence of vashiikarańa, a person becomes completely controlled and behaves like a servant.
3. Cat́ana or cát́ana means one’s residence. When somebody is uprooted from his or her residence by means of a mantra or some mystic power or some dravyaguńa, the process is called uccát́ana. It is said that if a particular mantra is written on a brick in red ink and buried under the northeast corner of a house by a naked person on a rainy night, the owner of that house becomes uprooted within three days. This process may or may not fructify, but if it actually does the effect is disastrous. Keeping this fact in mind, I have deliberately refrained from giving the mantra in this book.
4. To get someone to do something by hypnotizing the person with light waves or by fixing one’s gaze on him or by breaking or overpowering his personality is called sammohana. In English this process is called hypnotism. The [European] physician Dr. Mesmer did some research on this method to find out if this process could be utilized for the benefit of the public; hence this process is also known as “mesmerism”.
5. Stopping the flow or movement of something is called stambhana. Stambha means “pillar”. Since any moving thing will be stopped when it hits a pillar, stopping the movement of something by means of a mantra and some dravyaguńa is called stambhana. By using some mantra and holding under the tongue a kánt́ánat́e root fitted into a silver ring (like a hub circled by its wheel), one can stop another person’s movement or action. Suppose someone is about to urinate. The flow of urine is stopped. In the science of áyurveda, the medical condition of constricted urination is known as mútrastambha [just as this Avidyá practice is known as mútrastambha]. Vákstambha [stopping the flow of another person’s voice] is a similar Avidyá Tantric practice. But the Avidyá Tantric should be cautious about trying to maintain the stambhana for a long time, because it requires him or her to remain in an abnormal condition [sometimes physiologically abnormal], which will eventually harm the person.
6. The shántikarma of Avidyá Tantra means to save someone from a danger or a disease by means of certain rituals, and then redirect that danger or disease towards another person: that is, to help one person to survive by killing another.”
“When the Kálacakrayána and Vajrayána Tantras of the Buddhist school of philosophy were popular in Bengal, these six actions of Avidyá Tantra were widely practised. But when the Kálacakrayána and Vajrayána vanished from Bengal, the six actions also fell out of use. And the six actions of Vidyá Tantra fell out of use simultaneously. It is good that the actions of both have been forgotten by people. What is desirable is that people move towards spiritual elevation along the paths of jiṋána, karma, and bhakti with a healthy and rational outlook.”
“The secret processes of Vidyá Tantra and Avidyá Tantra are called guhya vidyá. The motivation behind the practice of Avidyá Tantra is Máraya máraya náshaya náshaya uccát́aya uccát́aya mama shatruńám [“Kill my enemy, kill. Destroy my enemy, destroy. Uproot my enemy, uproot.”] This sort of mentality should not be allowed to develop in a person. This sort of prayer should also be avoided.” (2)

So those adhering to the path of avidya senselessly harm others, make use of occult powers, and indulge in all sorts of selfish and destructive acts.

“Their goal is not noble, and will result in their ultimately being converted into inert matter.” (Ananda Marga Philosophy in a Nutshell – 6, Vashiikára – 2)

Such avidya tantrikas have a very bad effect on society and themselves.


In stark contrast, the path of vidya is the path of benevolence and supreme realisation.

“The six branches of Vidyá Tantra are: to awaken benevolent intellect, to awaken noble propensities, to arouse a sense of humility, to arouse a sense of dharma, to arouse a sense of self-surrender, and shántikarma [propitiatory rites for others’ welfare].” (3)

So vidya tantra brings about universal welfare and spiritual attainment. As the Marga Guru, Baba Himself is the pure embodiment of vidya and all noble qualities. As His disciples, every sincere sadhaka of Ananda Marga is on the path of vidya, not avidya.



Here below is a very clear, concise distinction between vidya and avidya

“The śat́karma [six actions] of Vidyá Tantra are applied in order to elevate human beings in the world of spirituality by goading them towards auspicious thoughts; whereas the śat́karma of Avidyá Tantra are applied in order to exploit human beings and utilize them for one’s own self interest.” (4)

Baba has graciously blessed humanity with all the tools and teachings to advance along the path of pure spirituality.

Thus who can equate Baba with practicing avidya. Everything Baba has said and done is for the upliftment of humanity – to bring all along the path of Divine realisation and Supreme fulfillment.

Below are many more teaching about the distinction and differences between avidya and vidya for study and awareness. All those guidelines furthermore demonstrate and prove that Baba was only vidya, and never avidya.


There seem to be only two reasons why anyone would write and publish in their book that Baba “sometimes used avidya techniques.”

(1) The writer wrote like this because he himself is naive and ignorant;

(2) The writer wrote like this because he himself is a deliberate sinner.

In either case, it casts severe doubt that such a person has the worthy credentials for publishing a book on Lord Shrii Shrii Anandamurtiji, as he [the writer] believes and tries to prove that Baba was an avidya tantrika.


“The word guhya as commonly used means something mysterious, something concealed, something like a dreadful nightmare, some secret chant, some mystical occult power; or witchcraft. Or finally, it may indicate the five branches [exclusive to] Avidyá Tantra – márańa, vashiikarań, uccát́ana, sammohana and stambhana.” (5)

“Endeavouring to exercise greater control over the mundane world. This is the path of Avidyá Tantra. In this endeavour the practitioners remain totally preoccupied with the attainment of name, fame, prosperity, and material enjoyments – these are their goals. The purpose of their spiritual practice is to make the mind increasingly subtle, in order to be able to exercise further control, not only over the physical world, but over the crude minds of other microcosms as well. Their goal is not noble, and will result in their ultimately being converted into inert matter. So the final result of Avidyá Tantra is extreme crudity. I have attempted to explain this in some of my ghost stories. Try to find time to read them.” (6)


“Avidyá Tantrics make use of this sort of process. With the help of their sense organs and ectoplasms they create positive hallucinations. In Sanskrit this science is called rákśasii vidyá. (Rákśasa does not refer to any monstrous type of animal, but to a particular group of humans. With the help of your mental eyes and your psychic power you can create an image visible to the eyes of an ordinary person. You can actually suspend the power of vision of another person so that he sees the object you want him to see. This is called rákśasii máyá.” (7)


“Such negative practices are common in Avidyá Tantra. For example, suppose a wicked person may be sitting in a solitary place where bones are scattered around. Using his or her psychic power, the person can create ectoplasmic “hands”, and command them to throw the bones into the house of the person whom he or she wishes to harm. The inhabitants of the house, ordinary people no doubt, will certainly be terrified by such occult phenomena. They will think it is the work of a ghost and will probably decide to move out of the house. Instead of bones, bricks or stones could also be hurled. To do this, one does not require great power – rákśasii máyá is an occult power of inferior degree.” (8)


“If I were to analyse the positive and negative paths you would be fascinated, but it would be of no use whatsoever in attaining Parama Puruśa.” (9)


“Human beings practise sádhaná in order to become one with Brahma, not to become ghosts or ghouls. To become one with Brahma, they must practise Vidyá Tantra, and not Avidyá Tantra. Of course through either kind of sádhaná, sádhakas gain freedom from the páshas and ripus. But the difference between the two sádhanás is that the practitioners of Vidyá Tantra channelize their spiritual powers towards the attainment of Paramátmá, whereas the practitioners of Avidyá Tantra utilize their acquired powers for mundane benefits. Through Vidyá Tantra one “binds” [wins] Paramátmá, while through Avidyá Tantra one binds [dominates] living beings. Vidyá Tantrics accept Paramátmá as their object of supreme adoration, and in order to become one with Him, they channelize all the powers they have acquired towards Him.” (10)


As the Marga Guru, Baba is the embodiment of vidya – Supreme Benevolence.

Tragically, the person behind the book “The Jamalpur Years” (2010) has revealed his own state of mind and understanding by labeling Baba has “avidya”. Devashish (Deva’shiis’a / Devashish / Devashiisa) a.k.a. Donald Acosta is the one who did like this:

“While most of Baba’s tests fell well within the range of the disciples’ normal experience, he sometimes used avidya techniques to add to these challenges.” (Jamalpur Years, p.155)

In fact, in order to prove Baba as avidya, he narrated not less than 5 stories in his book on pages 155-6.

No true bhakta and disciple of Lord Shrii Shrii Anandamurtiji can think in that manner.

All sincere sadhakas in Ananda Marga understand well in their heart that Baba is Love Personified and He has come to uplift humanity and bring all unto His Supreme Abode.

At His lotus feet,


Baba is Sadguru and whatever He thinks takes expression. His every thought is for the welfare of sadhakas. What happend in those stories portrayed in that book was for the well-being of those devotees.

1. The Real Culprit
2. Vidyá Tantra and Avidyá Tantra, 1 July 1990, Calcutta
3. Vidyá Tantra and Avidyá Tantra, 1 July 1990, Calcutta
4. Vidyá Tantra and Avidyá Tantra, 1 July 1990, Calcutta
5. Vidyá Tantra and Avidyá Tantra, 1 July 1990, Calcutta
6. Ananda Marga Philosophy in a Nutshell – 6, Vashiikára – 2
7. Ekendriya – 7
8. Avidyá – Excerpt A
9. Ekendriya – 8
10. Tantra and Supernatural Power

The sections below demarcated by asterisks are entirely different topics,
completely unrelated to the above letter. It stands on its own as a point of interest.


Subject: RE: Misuse & Abuse of Public Funds #2
Date: Fri, 22 Feb 2013 15:25:02 -0800
From: Paul Taylor

In Vancouver the 2010 Winter Olympics were hosted. The same massive expenditures of public funds went on with all exacted promises (during the bid process) of social housing and definitive requirements surrounding the low-income populace broken, one after the other. The local collection of community activists held, in 2008, 2009 and 2010 the Poverty Olympics. It picked up awareness and by 2010 it received global media. The preceeding Olympics, held in China in 2008, had exactly zero such examples of dissent, and they claimed to have spent $50 billion on venues and over 300,000 poor were forcefully relocated. In England in 2012 the same kinds of dissent occurred but got less media. All to say that researching the history of the Olympics will give the same kind of scenario over and over. PROUT is the only answer; compromises with the proponents of these billion $ scams are a chimera and virtually any agreement will be made just to shut the protestors up. As Baba has put forth – uncompromising strictness & faith.


Shortcoming of English Language:

Lack of Spiritual Terms

Baba says, “In Sanskrit the term Mantra means Manana’t talrayet yastu sah mantra parikiirttiah– ‘Manan means ‘inner suggestion’, ‘repetition within’. And Tarayet yastu – ‘after this manan, when that entity liberates you from all metaphysical, all psychic and suprapsychic and also from all spiritual bondages, then it is known as mantra: Manana’t ta’rayet yastu sa mantrah parikiirtitah.”

“Whereas the English term incantation just means ‘repeating something again and again’. That is incantation. So incantation does not lead to liberation. Whereas the repetition of mantra leads to liberation. So incantation and mantra are not the same thing.”

“There is no proper English word for the Sanskrit word mantra, but we use the word ‘incantation’ for mantra but it is not the proper word for the Sanskrit word mantra.” (Morning General Darshan, 14 Nov 78, Silchar, W.B.)

Note: If one repeats, ‘Tom, Dick, and Harry’, ‘Tom, Dick, and Harry’ again and again, then that very repetition is an incantation. But repeating ‘Tom, Dick, and Harry’ will not lead to liberation. So that is the essential difference between incantation and mantra. Because the repetition of mantra leads to liberation.

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Date: 19 May 2012 21:49:11 -0000
From: “Gurumurti”
To: am-global@earthlink.net
Subject: Everyone Should Know and Practice


“Keu toma’r ka’che shudhu pete ca’y, keu toma’re ca’y prabhu…” (PS 3887)


Baba, this world is colourful. Some people want to get something from You, whereas some want to get You Yourself, O’ Prabhu. Some just waste their time desperately searching for oysters at the shore of the ocean of effulgence, and they do not want to behold the Divine Ocean Itself [1]. So they just run after mundane objects, name and fame, or occult powers etc – and they never try to get You [2]. Whereas other sadhakas want You and You alone. Such sadhakas are the blessed ones – top-grade devotees.

Baba, Your divine liila is unfathomable. To the jiivas, You have given toys made of the five fundamental factors. While hiding Yourself, You have fulfilled everyone’s minimum necessities by providing all with clothing food, water, education, and medical care. You have graciously bestowed Your soft and tender love, even then my heart is aching for You and I want You still more close.

O’ Parama Purusa, You have created this world where nothing is permanent – stationary. It is a passing show, a moving panorama. Everything moves on and on; that is why this world is called jagat. No one comes here to stay permanently. Everyone comes and goes from this transitory world – those who are born one day die [3]. Nobody comes here to stay forever and ever. Everything and everyone in this transitory world is constantly moving. Baba, You are very gracious. Those whose mental peacock is ensconced in Your love, they dance around You eternally. They reach beyond the cycle of life and death. By Your grace, they bask and float in Your divine effulgence, O’ Lord. Those whose mind is absorbed in You become one with You [4]. It is Your grace.

O’ Baba, by Your grace those who have gotten parabhakti have gotten everything – they have gotten You…


[1] “Keu toma’r ka’che shudhu pete ca’y, keu toma’re ca’y prabhu”: In the first line of this above Prabhat Samgiita, Baba is teaching us this following idea.

“”Oh Lord, I am your devotee, help me to pass my examination. Oh Lord, my daughter has attained marriageable age – help me to find a worthy suitor. Let the bridegroom be ideal, let me not spend much on the wedding.” This type of showy devotion that simply asks for mundane objects, is no devotion at all, because it demands everything except Parama Purus´a. Such devotees never say, “Oh Lord, be mine. I want You and only You.” They always say, “I want this, I want that.” In fact this is no devotion at all. When one asks only for Parama Purus´a, this is the true devotion, para´bhakti.” (Ananda Marga Ideology and Way of Life – 11, ‘Taking Opposite Stance in Battle’)

[2] “Keu a’lora sa’gar tiire shukti khunje mare, sa’gare na’ here kabhu”: In the second line of this Prabhat Samgiit Baba is telling us that some run after useless things like worldly gain and occult powers, but we should not do such things. Rather we are to run after Him.

Baba says, “Will you will choose occult powers, for people to say, “Oh, D is a supernatural man! D, you’re a great yogi! You have so much power!” Will you do like this? No, no, you want [Parama Purus´a]. And you? [asking various disciples] And you? Don’t you want occult powers? No, you do not want occult powers. That is [right]. “I don’t want occult powers, I want the Lord of occult powers”.” (Ananda Vacanamrtam-30, ‘Occult Powers or Parama Purusa’)

[3] “Tha’kite a’se name keu, sada’ rat cale yete”: In this middle line of the last stanza, Baba is describing this idea that this world is transitory – nobody comes here forever. This who come will one day die.

Baba says, “The worship of Brahma should be done scrupulously, or else you will later regret and bemoan the futility of your life with the last drop of your tears at your last hour. You should make your life worthwhile through your sa´dhana´. How much can your worldly friends and relations do for you? After your death your relatives may perhaps ask, “How much money has he left behind?” Your friends may go to the crematorium and indulge in flattering reminiscences about you. Your husband or wife may cry for you for about ten or twelve days and then regain their normal composure. Your lot will be only a profound sigh – a record of the futility and frustration of your life. So do not waste your time lest you later have to repent.” (Subhasita Samgraha-3)

[4] “Maner mayu’r ya’r na’ce, ma’te toma’te se bha’se udbha’se vibhu”: The below quotation describes this final line of this Prabha’t Sam’giita.

Baba says, “If you cherish the sentiment of attaining Him, you will have to be devoid of all sensuous desires by carefully and deftly bringing under control the selfish, individualistic frivolities of your mind. In such an event you attraction for the finite objects will disappear. You will bask in the sunshine of Macrocosmic favour. Your mind will then be installed in the super-celestial region of abiding tranquillity beyond the pale of weal or woe. Then alone you will be free from grief – then alone you will realize that Grand Glorious Brahma.” (Subhasita Samgraha-3)

Final Note: Baba has given the beautiful lines of His Prabhat Samgiita collection in a very condensed manner. The ideas are in seed form yet these are the very same ideas which He is describing in a much more details way in His divine discourses.


Here is something for us all to consider, know and practice in our day to day lives.

Baba says, “The greatest quality of a person at a meeting or debate is the capacity to convince others. The highest quality in the battlefield is ‘yudhi vikramam’, or valor in the battle. While in danger, one’s great quality is patience.” (Ananda Vacanamrtam – 4)

Gurumurti Deva

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Science Behind

Date: Tue April 10 2012 21:17:32 -0400
To: am-global@earthlink.net
From: Arati
Subject: Science Behind



Baba says, “As a result of practising a special type of Tantra, people attain the yaks’in’ii siddhi. (Such people are known as yaks’in’ii siddhas — sa’dhakas who have attained a type of occult power.) These yaks’in’iis* work under the instructions of the siddhas, and provided that some rules and regulations are not violated, they abide by their instructions. Usually the yaks’in’iis cannot be induced to perform any evil deed. They have no influence in the supernatural and spiritual spheres — their influence is primarily exerted in the physical sphere and to some extent in the psychic sphere. They follow the yaks’in’ii siddhas like a shadowy image, and very often can be found moving on walls or inside rooms like black shadows.”

“The system of performing sa’dhana’ on various deities is not exactly the same as this, but somewhat similar. Deities like shadowy figures also become visible through this practice. Although this sa’dhana’ is different to some extent from the sa’dhana’ of yaks’in’ii siddhi, the psychology in both is the same. All the systems of Ka’lii siddhi, Durga’ siddhi, d’a’kinii siddhi, yaks’in’ii siddhi, etc., are different in practice, yet they are similar theoretically.” (Discourses on Tantra – 2, p. 242 & 245)

So the yaksinii is something which has no bodily physical existence. Rather it is just the play or expression of someone’s kosa. Because when an avidya tantrika achieves some control over their kosas, then they can make that unnaturally reflect as an image in the form of a yaksinii. And with the help of this yaksinii they can do various things.

For example with these siddhis sometimes they fetch materials from distant places, if that item is available. But one should not be surprised that some ghost or “spirit” is doing the work. Rather this is the work of an avidya tantrika’s own mind as they are projecting it outwardly. However after some time these avidya tantrikas lose their power and ultimately get degenerated. Their faces become sunken, black, and crooked like a witch or ghost. So this is one horrible stage. After their demise they turn into iron or coal.


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From: Amriteshwar Deva
Date: Thu, 13 Oct 2011 08:33:12
Subject: If Sa’dhana’ is Not Good


“A’ma’y niye toma’r e kii khela’ dine ra’te ogo prati pale…” (P.S. 459)


Baba, the divine liila’ which You are playing day and night along with me– that is unforgettable. I am ensconced in that very divine flow. Even if I try to forget it I cannot. Again and again I come back in Your close proximity to offer You a garland, under one pretext or another. Baba You are so gracious.

Just as my shadow is always with me and constantly remains by my side, in similar fashion Your divine vibration is saturated in each and every pore of my existence. By Your grace l feel Your eternal touch all the time. Baba You have saturated & fully drenched my heart with Your divine nectar. You have done everything.

Baba, whichever direction I look I always long and search for You. Why have You made me like this, I do not know. My mind is not in my control; it always yearns for Your close proximity. Baba, in this divine play of Yours, You have bound me in the bond of love. What type of divine liila are You playing and involving me in. It is beyond my imagination and expression. Baba, only I can think that it is Your divine grace…


This letter both clarifies and reviews the important role acaryas have in conveying the practice of sadhana, as well as how necessary it is that each sadhaka feel confident that their meditation has been properly taught. If anyone’s sadhana is not good, they should consult another acarya and pay heed to Baba’s below guidelines.


As we know, our sadhana system is what makes the path of AM so unique and allows one to reach the Goal, by His grace. So one must ensure that what they are practicing in sadhana is proper.

If, on the rare occasion, anyone has come exclusively to get a high post or be honored for their worldly works etc, under the spell of avidya maya, they may feel that sadhana is not so important. In that case it is our duty to help them realise that sadhana is important for everybody.

Of course, most in AM have been blessed and come for performing brahmavidya, as taught by Lord Shrii Shrii A’nandamu’rtiji. Here again, gaining proper knowledge of intuitional science is key.

On the path of sadhana, surely His divine grace is needed, yet Baba also emphasizes that the technique and process of meditation must also be imparted properly. A practitioner must have proper knowledge. Otherwise, one’s quest will fall short, or, even worse, one may even leave AM entirely when they fail to get any experiences or realisation in sadhana.

Thus the special role our acaryas play is integral to success in sadhana. They are not middle-men between between God and the follower, rather they are important helpers with limited scope to convey the teachings. Every margii should be aware about this.



As many may be aware, one’s personal ista mantra is based upon and assigned according to one’s inherent samskaras. That criteria, along with Guru’s grace, is what gives a mantra its incantative power.

The question might arise, ‘When an acarya teaches sadhana, are they seeing our samskaras?’.

A few naive people may think that acaryas select the appropriate mantra after intuitively seeing a sadhaka’s samskaras and reactive momenta. But that is just not so.

Baba has specifically stated that getting the power to see others’ samskaras comes only after very high sadhana and many samadhis, and even then this occult power should not be employed as that will invite instant degeneration. Thus when many of our Dadas are more involved in worldly dealings and business than spiritual practice, then there is no question of their having the requisite intuition to see others’ samskaras. Furthermore, even if they had that power, it should not be exercised as Baba condemns the use of occult powers.

For these above reasons, and simply because it was His wish, Baba has Himself given a very simple and straightforward process for selecting a mantra for a particular sadhaka. And that He has provided to every AM acarya.

What the exact process is for selecting a mantra should never be discussed or written publicly. Because in tantra secrecy is a must. Yet in AM when everyone respects this code of secrecy then it is fine for margiis to at least be aware about the overall notion that acaryas are following a set of written guidelines.

Indeed, in that case, when there is respect for secrecy, saying in broad, general terms that there is a system is not bad, rather it is helpful. Then everyone knows that our acaryas are not doing magic, voodoo or using special powers etc.

That also prevents us from falling into the prevailing religious dogma that priests are middle-men between the common man and the Lord. This faulty concept is enough to ruin anyone’s spiritual approach. So none should think that our acaryas are middle-men or use some special power when teaching sadhana. Rather they are following written instructions.

In sum, our acaryas select a mantra based on a particular system, or set of rules, given by Baba. And they are to be respected in their limited role of serving as a medium for Guru. So our acaryas play a helpful, supportive role; and we all understand that AM acaryas are not the ones teaching us, nor are they Guru.

Finally, let us recall who is acarya? Those with good conduct, not those merely wearing the dress.

Baba says, “Persons who teach such well-regulated behaviour to others by their own conduct are called a’ca’ryas. Bear in mind that people may be harmed or misled by even a small weakness or defect in the conduct of an a’ca’rya. Just as it is the duty of a father to educate his children properly by his good conduct, an a’ca’rya should always instruct by his exemplary actions and words.” (AV-31)


It is also well known, that on various occasions our acaryas have selected the wrong mantra for a particular sadhaka. That is, the acarya failed to properly follow Baba’s stated rules and regulations.

In various reporting sessions, Baba has pointed out and blamed various Dadas for imparting sadhana incorrectly. That was a big deal in so many reporting sessions with Baba. And often times, Baba immediately sent the acarya back out into the field to correct the problem and give the correct mantra.

Similarly, in PC, on many occasions, Baba has changed and corrected the mantra of a particular sadhaka. And sometimes, He has also come in dreams and given the right mantra. But one should not automatically think that if Baba has not come in dream to correct my mantra then the mantra is fine. It is fine only if sadhana is in proper flow.

These above instances about dreams and PC are the exceptions and occur when one has a very good samskara for sadhana.

Lastly, all this also shows how an acarya failed to follow the correct process when assigning the mantra.

Here the point is not that we should now all have doubt in our sadhana, or in our acaryas. Most of the time the mantra has been properly given. And the proof is if you are experiencing progress and bliss in sadhana. In that case everything is fine.

In the event, that your sadhana is clearly not working, despite your sincere efforts, then it is important to consult with another acarya about your meditation lessons.



Here are some things to be aware of when getting together with an acarya for a lesson revision.

Remember, that many of our acaryas are involved in an endless array of mundane works or even crude dealing, that I do not want to mention here, to support their projects, in which case their own sadhana is a mere afterthought in their daily life. That makes it very difficult, if not impossible, for them to teach sadhana to others. So we all have to be cognizant of this reality.

Fortunately, there are some tell-tale sign to recognise if the acarya you are consulting has this problem.

For example, if they keep delaying and procrastinating and avoid giving your lesson review, that is one indication that they do not feel comfortable with the proper manner of teaching sadhana. Rather they have forgotten the formula, and for that reason they always say they do not have time.

Another way to know that they feel unfamiliar with teaching sadhana is if they keep their acarya book with them and have you close your eyes so they can refer to it.

Or if when teaching sadhana, they keep getting up and going out of the room. That also is not good as it shows that in their own mind they do not know what to do. Rather they are confused and they are exiting the room to refer to their sadhana notes and diaries etc.

All of these above circumstances are red flags, or warning signs.

It is just like if a plumber or an electrician comes to your house and when doing the job starts reading a “How to” book. That clearly shows they are totally unaware about what they are doing. No one wants to have such a plumber or electrician doing work on their house. It will not inspire confidence, and even worse, the outcome will be wrong, if not disastrous.

Similarly, we should all be careful to get our lessons from an acarya who is highly involved in sadhana and capable of imparting this practice to others. And by Baba’s grace there are many like this in our Marga.

This fact I am writing because I have deep respect for our acaryas, and in my heart I want their dignified standard to be maintained. Already we have so many good Dadas and Didis who are adept in teaching sadhana and their respect should be upheld. Unfortunately, with the way things are now in the organisation, for the last several years, due to poor conditions in Training Centre, and other reason, our overall acarya standard has declined.


By Baba’s grace if your sadhana practice is healthy and alive, and you can feel the vibrational effect of your mantra japa, then that means your meditation is fine and you were taught properly. In that case, no need to go and seek out another acarya for a sadhana review.

It is only if one’s sadhana is not good that they should consult with another acarya.


Let us remember that AM is a man-making and for that sadhana is needed and a correct mantra is critically important.

There are so many groups who sing bhajans and kiirtan. These things are common on so many paths. Yet those practices alone are not enough. That is why Baba has given His comprehensive sadhana system. And for sadhana to be effective it needs to be imparted properly.

Because it is only through the practice of sadhana that the human personality is changed and revolutionized, not through mere theoretical knowledge

With proper meditation, one will have the insight and inspiration to spread His teachings and establish His ideals.


By Baba’s grace, He has shown us the way of realisation and that the goal is to reach Parama Purusa– and for that sadhana is needed. So we must ensure that the standard of our respected acaryas is maintained, then sadhana will be imparted properly and everything will be fine.

Uttis’t’hata ja’grata pra’pya bara’n nibodhata;
Ks’urasya dha’ra’ nishita’ duratyaya’ durgam’ pathastat kavayo vadanti.

Baba says, “Arise, awake! Seek an acarya (teacher) of an intuitional science or brahmavijina’na and get initiated in the path of sa’dhana’. The kavi (seer of truth) says, this path is impassable, it is as dangerous as a sharp razor’s edge, and so you will have to step carefully. You must proceed very quickly along this inaccessible path, for you have very little time at your disposal. So not stop, go forward, do not look back.” (AMIWL-5)



Baba says, “In the subtle economic sense, the value of wealth is the real wealth. Wealth, if not properly defined, may mean only riches. But the value of wealth is to be measured in terms of its capacity to purchase commodities. That is, the purchasing capacity of wealth is its real value. This real value of wealth has not yet been properly understood in numerical terms by economists.” (Proutist Economics, p. 269)

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Date: 28 Sep 2009 12:32:38 -0000
From: “Gurucharan Yadav”
To: am-global@earthlink.net
Subject: One Demonstration


“Toma’y kato bha’loba’si, tumi jano na’ tumi…” PS 221


Baba, You are the Knower of everything; You are omniscient. Even then
You do not know how much I love You. Always, all the time, I am thinking of
You. Indeed, I have so many thoughts to share with You– so many feelings
which are accumulated in my heart.

Baba, why are You keeping Yourself so busy and involved constantly in
Your work, every second– why like this. O’ my Dearmost, when I have so
much love for You, why are You not giving me energy and involving me in
Your work.

Baba, You are the source of all energy; please provide me with shakti
day and night– all the 24 hrs– so that I can go on working non-stop for
You. With every iota of grace and mercy I will move ahead in the work. I
will do according to Your liking. I will be 100% involved to please You.
Baba, please grace me by utilising me.

O’ Baba, I love You so much. You are so beautiful– You are my


In doing pracar, I came across one non-margii who had read one of our AM books
and was asking me this question about Baba’s use of powers. And really I
did not know what to reply.

That is why I brought this question to my Acarya because in the past he has
always been able to help me. And what follows below is the answer my Acarya


In reporting there was one incident on this topic that I remember clearly.

Baba was doing a demonstration in Tiljala about negative microvita and its
effect on the human body.

Sadhaka C had some bad samskaras from his past life. So Baba graciously
chose him for the demonstration of negative microvita. It was explained
that because of brother C’s negative samskara C was going to face a serious
accident in the very near future. But by the liila of this negative
microvita demonstration, by Baba’s unfathomable grace He took away
this sadhaka’s samskara and saved him from impending disaster.

(Note: In His discourse “The Neo-Ethics of Multi-Lateral Salvation”, Baba
declares that after all there is no such thing as microvita, everything
is due to Cosmic Grace. Thus as Ananda Margiis we should clearly understand
that microvita is not some special, separate force but rather a scientific
name & explanation for Guru’s divine grace – nothing more.)

Baba’s each and every action is full of compassion and grace. Everyone of
us knows this thing. The story of this demonstration goes like this.

In this demonstration first, in order to help and cure this sadhaka,
Baba took away the working capacity of the organs related with Brother C’s
hands and feet. Brother C’s body became altogether stiff and inoperational.

In that case, Brother C was carefully placed in a lying down position
in the demonstration room.

Then in His divine liila, Baba becaame very serious and inquired to others,
‘Because of his negative samskara he has to face the situation. Ask him
what he wants now’.

Brother C kept quiet– he did not know how to reply.

Then Baba told that, ‘Ask him, does he want that his strength should

Then the brother replied, ‘Yes Baba’.

Baba lovingly ordered, ‘Ask him why he wants his strength back’.

The sadhaka kept quiet.

The scene was really quite dramatic. Externally it really looked like Baba
was very stern but all devotees know that internally Baba was His usual
Self, the personification of sweetness and love. Such is the drama of His liila.

Baba inquired, ‘What is his reply. Tell me’.

The devotees present in the room were in a fix about what to say. And they
were remembering that brother C was unable to move his hands and feet.

Baba told, ‘If his strength is returned then what will he do with
that. If he promises that he will be more involved in social service, and
for that reason he needs his strength back, that is ok. But devoid of
social service if he has another plan then let him face his samskara’.

Baba graciously told, ‘Ask him if he has any other plan’.

Brother C said, ‘No Baba, I do not have any other plan’.

Then Baba said, ‘OK, My little boy needs his body otherwise how will he
be able to do the work of Parama Purusa.’

Baba paused and then added, ‘If my boy requests that ‘Baba, I need my
strength back so I can do the work of serving humanity’, if he makes this
promise then all his strength can be returned back’.

Immediately the sadhaka promised, ‘Baba please grace me and give me
my strength back so that I may dedicate myself to the cause of
serving the humanity’.

Then in His divine liila, Baba touched the tip of His own stick
and told to GS that, ‘Now go and use this stick to touch him’.

Then GS took Baba’s stick and touched disciple C with it.
Immediately brother C got his strength back.

By Baba’s grace, from that day on brother C has been vigorously active
in social service work.

That was the end of that demonstration.


I asked Dadaji, is this Baba’s use of occult powers?

Dada replied, ‘No, people are confused on this very point that this is
occult power, but it is not like that. Because occult power means that
which is acquired through the practice of cult. For that reason, due to
doing sadhana human beings get occult power. But one cannot say that
Parama Purusa uses “occult power”. Because He does not get that power
through the practice of cult.’

‘Rather, that power which He uniquely has, is His inherent quality.’

‘The other thing to realise is that pseudo-gurus display occult powers
to increase their own name and fame. For that reason they make
rasagolla appear from the dirt etc. But this is all just avidya
tantra, nothing more. In AM, Baba uses His causless grace to for
the welfare of others.’

‘But because we do not have any other term, that is why people sometimes
call this power of Parama Purusa as occult. But it is not like that.’

Dada then continued, explaining that similar scenes as this above were
common, regular practice when Baba used to point out and cure any disease
by the use of positive microvita or any type of demonstration. All this was
part of His liila. And everybody understood that behind all these things
was His causeless grace. Always Baba was lovingly playing this type of
divine liila in order to help us.

‘Many margiis have such experiences in relation with their Personal Contact
with Baba also. When Baba removed their negative samskaras and made them
promise to ‘utilise their body, mind, and existence for the great cause’.

‘The sense is that ultimately Baba wanted to teach devotees that if they
want their health restored, then they must pledge that their physical
strength will be used for service of suffering humanity. With this promise
would Baba cure the disease. By this way we all got the lesson of how to
utilise our strength while living in this world.’

‘This was the regular theme of Baba’s different demonstrations whenever He
did such things. To bless His sadhakas spiritually and help them physically.’

‘Because without receiving His spiritual blessing, then nobody has the
inspiration and strength to do social service in a grand way. And how one
can do service if they themselves are suffering from disease. So in that
way Baba blessed devotees. And in turn devotees got the teaching in what
way they should utilize their lives. This then was the main theme behind
His demonstrations– Not the show or display of occult power for getting
name, fame and prestige. Just like many crude people do.’

‘Furthermore, occult means the things which are gotten via the practice of
cult. But what Parama Purusa has, that is not occult. Because everything is
there already in His mind. So He does not need to do the practice of cult,
in order to have those things.’

For Him we cannot say He has “occult powers”. Nor that He “uses occult
powers”. Rather we should say that “Baba graced”.

And indeed, microvita is nothing but His grace.

* * *

After telling me this above story my Acarya asked me, ‘So did you get the
answer to your question?’.

I replied, ‘Yes Dadaji’, and I did pranam and took leave from him.



One cannot say Baba has “occult power”, as those very things are His
inherent quality and not something acquired through the practice of cult.

In the same way, some say that Baba is “knowing” all the things. But He is
not “knowing”. Because everything is already there, in His mind. As He
created the world, so how can He not have everything in His mind. That is,
such a thing as “knowledge” cannot be said regarding the mind of Parama
Purusa. Knowledge is the internal subjectivization of external objectivity.

But in the case of Parama Purusa, when nothing is external to His mind then
what is the question of getting knowledge. For Him, we cannot say He has
“knowledge”. And in the same way, for Him we cannot say He has “occult

Baba says, “For living beings, omniscience is certainly a recognised occult
power. That is right. But for the Supreme Entity it is not a recognised
occult power; He does not get it as a result of cult…To know everything
is His nature. That is why He is omniscient.” (AV-5, p.15)

The entire creation lies within the mind of Parama Purusa so Parama
Purusa sees everything. Because it is all in His mind. Whereas human beings
acquire knowledge from outside. The sense is that according to the
definition of the faculty of knowledge, for a person to know something then
they must look outside the scope or periphery of their own mind. But with
Parama Purusa nothing is outside His mind. That means that He does not
‘know’ anything; rather He sees everything as it is all going on within His
own mind.

He has His own characteristic that as Parama Purusa He controls all– so He
does not need any cult. For Parama Purusa then, there is no question of
occult power. His power has nothing to do with cult.

It is just like, Parama Purusa does not have any Jinan. What He has, that
is not what we call as jinan. Similarly, what He has is not occult power.
He did not get his power from cult. So we should be careful to avoid saying
that “Baba displays occult power” as avidya tantrikas do.


In the past and in the present also many avidya tantrikas are using
their occult powers to enhance their prestige; and in consequence they get
degenerated. In this material world occult power is recognised by the
“show” of those who possess them.

Because of doing sadhana, they get occult power. But in the case of Parama
Purusa, it is not at all like that. Because such powers are His inherent
quality. He need not to practice any cult in order to get those things. As
‘occult’ means, those powers which are acquired through the practice of cult.

But in the case of crude human beings especially, to gain prestige amongst
the common innocent mass or their disciples, such avidya tantrikas do like
this. Their motive is bad, self-centered, ego-centered. So by that type of
show, their degeneration occurs from human structure to crude matter.
AM philosophy never appreciates such type of show of occult powers. In
contrast, Baba as Mahasambhuti graced His disciples to cure their ailments:
physical, psychic and spiritual.

But such demonstrations He never displayed in the open public. Like
creating gold from the air, and fetching sweets from invisible places with
His own hand while sitting on the dais. Or such type of magic that avidya
tantrikas usually do for their prestige.

Baba’s entire demonstrations were only for making His disciples better
tools to serve the humanity, in better and better ways. His demonstrations
were not for His prestige or show. The whole spirit of His demonstrations
was far away from that.

So when anyone writes a Baba’s story then if one is careful in their
explanation, then readers will understand. All these things Dada told in
his story. Then he asked that, ‘Do you understand? Baba does not use occult
powers like other crude people do.’

Please write your thoughts ideas and inspirations.

Three Points

Babas says:
(1) “Wherever there is copper salt, serpents will not be found– as in
Ghatshila and Nobanda, near Tata Nagar.”
(2) “Water kept in a bronze pot becomes antiseptic, due to the copper
in the bronze.”
(3) “Copper sulphate is poisonous for human beings.” (PNS-16, p.38)


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