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• Vol. 9 No.IO NOVEM-BER 1980 /'-. NEW YORK SECTOR tAL fWSlETTER
bull Vol9 NoIO NOVEM-BER 1980
-~__shy-
NEW YORK SECTOR tAL fWSlETTER
SUPREME COMMAN Those who perform Sadhana twice a dayregu1~rly the thought of Paraaapushyrusa will certainly arise in their miods atthe time of death their libshyeration is a s~e guarantee - therefore every Ananda Margii will have to perform Sadhana twice a day nvariably - verily is thls the commaud of tbe Lord Without Yama and Niyama Sadhana i8 an impossibility hence the Lord t s command is also to follow Yama and Niy8lJ8 Diaobedience to this command s nothing but to throw oneself into the tGrtures of animal life for crores of yearS That nO one ~~uld undergo torments such as these that everyone might be enabled to enjoy the eternal blessednesl under the loving shelter of the Lord it i s the bounden-duty of every Ananda Margi to endeavor to bring all t o the path of bliss Verily is thi s a part and parcel of Sadbana to l ead ot hers along the path of right~ eousne s
Aquellos que hagan Sadhana dos ve ces al dia con ~egularidad el p~nsamishy
ento de Paramspuruaa por cierto surgira en s~ mente al momentode la m-Tte Su liberacion es una garantia eeguta Por tanto todo Anand Margii tendra quellevar a cabo Sadhanadosveees diarias invarlabl eshymente En verdad este es el mandato del Senor Sin Yams y Niyams l a Sadhana es una imposibilidad Luego el mandato del Senor es t ambien seshy~ir Yams y Niy~a La desobedieneia a este mandat o no es s i no arroj arse a las torturas de la vida animal p~r millonesde anos Para que nadie sufra tormentos tales para que t odos puedan gozar de la oienaventuranbullbull eterna bajo el refugio ~oroso del Senor es el deber ineludible de todo Ananda Margii esforzarse por traer a todos al camino de la bienaventurshyanza Verdaderamente esto es parte y poreion de 1amp Sadhana conducir los demas al sendero de la rectitud
Tout homme qui aecomplit Sadhana deux fois par jourregulierement la pensee de Paramapurusa seveillera daqs son esprit au moment de la mort Sa liberation es t un garantie sure Par consequent tout Ananda Margii devra mediter deux fois par jour invariablement en verite voici le~ mandement du Seigneur Sans les Yams et Niyams Sadhana est une impossishybilite dou Ie eemmandement du Seigneur de suivre aussi les Yams et Nishyyama Desobeir a cette commande namene a rien dautre que de se jeter en vlein dans les tortures de la vie animale pendant des millions dan- nes Afin que personne ne soit soumis a de t els tourments que chaeun pui sse etre capable de jouir de la benedic t i on eternelle soua la protecshytion bi enveillante du Seigneur il es t du devoir inevitable de chaque Ananda Margii dentreprendre damener tout Ie monde sur Ie chemin de la f elicit e eternelle En verite ceci fait bien par tie i ntegrante de Sashydhana de gulder un chacun Ie long du chemin de la justice
By de mens die regelmatig twee maalper ~ag Sadhanaverr1cht bull zal ophet ogenblik van zyn dood zeker de gedachte aan Paramapurusa inmiddot zyn geest opshykomen - zyn bevyrd1ng i s absoluut gegarandeered Waaram moet udere Anan- da Margii onveranderlyk twee keer -per dag iadbana verr1chten waarlyk is dit het gebod van de Heer ~nder Yama en Niyama is Sadhana onmogelyk waar om is bet ook bet gebod van de Heer Yama en Niyamate volgen OnSeshyhoorzaanheid san dit gebod betekent nlet m1nder dan dat je iezelf handerdshyduizenden jaren aan de kwelli ngen van dierlynleven onderwerpt Opdat ni shy~nd kwel1ingen als deze hoeft te ondergaan en hy in 8taat gesteld wordt de eeuwlze zaltgheid te genieten onder le lefheblende ~98ChuttiD8 van de Beer is bet de dure pli cht van udere Anllllda lfat-gil inh in te spannen om allen op bet pad der gelWaligheid te brengenHe is waarlyk een inshytegrerend dee van Sadbana om andereuop het pad der gerechUaheid te geleiden
Ananda Marga New York Sectorial Newsletter 854 Pearl Street Denver Colorado 80203 USA
November 1980 Volume 9 Number 10
CONTE TS
THE SUPREME COMMAND Eng ish Spardsh Frencb Dutch bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull bull bullbullbullbull bull bullbullbullbull bullbull i nside f rant (~I er
ARTICLES The f ifteen sbiilas (part 2) bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull bullKaruna Devi bullbullbullbullbullbullbullbullbullbullbullbullbullbullbull 2
Two pOeITlB bullbullbullbullbullbullbullbullbullbullbullbull bullbull bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull Karuna Bltakti Gale Ducbambullbullbull ( bull bullbullbullbullbull bull ~ 3
Psychic diseases bullbullbullbullbullbullbullbullbullbullbull bull bullbullbullbullbullbullbullbullbull bullbull bullbullbullbullbullbullbullbullbullbull Shrii Shri i AI nan~tamu I rti bullbullbullbull 4
When you help someDod)~bullbullbullbullbullbullbullbullbullbullbull bullbullbullbullbullbullbullbullbullbullbullbullbull suri r Shrii At nandampmu [ t i 7
A ~nanda Ma rga in Jamaica bullbullbullbull ~ bullbullbullbullbullbullbullbullbullbullbullbull ~ bullbullbull bullbullbullbullbullbullbullbullbullbullbullbull II 9
A personal appreciation of Baba s ideologmiddot bullbullbullbullbullShyam Sundar bullbullbullbullbullbullbullbullbull bullbull lO
Jata Jatakarmabullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull ~ bullbull bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull bullbullbullbullbullbullbullbullbullbullbullbullbull 12
sp~~~tual pract~ces two changes bullbullbullbullbullbullbullbullbullbull bullbull bullbullbullbullbullbullbull bull ~ bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull 12
D~PARTMENTS
~ast days an~ festivals for ~981 bullbullbull bullbull bullbull bullbull bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull bullbullbullbullbullbullbullbullbull 13 Editorial en franiais bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull ~t~ bullbull ~ bullbullbullbullbullbullbullbullbull _~ ~ bullbullbull bull bull bullbull 0 bullbullbullbullbullbullbull 14 News briefs bullbullbullbullbullbullbullbullbullbull bull bull bull bullbullbullbullbull 15 Subscription and renewal formbullbullbullbullbullbull bullbull bullbullbullbullbullbullbull bullbull bullbullbullbullbullbullbullbullbullbullbullbullbullbull ~ bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull 15 Dharmik oppllrtuni ties ~ ~ bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull bull 16 ChaIlge of address form ~ ~ bullbull bullbullbullbullbull to bullbullbullbullbull bull 16to
Sectorial addresses bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull bullbullbullbullbullbullbullbullbull ~ bullbullbullbullbullbullbullbullbullbullbullbullbullbull inside back cover
INSPIRATION Shrii Shrii Anandamurti EDITOR A carya Amita bha Brahmacarii CONSULTING EDITOR Acarya Danaviira Brahmacarii PRODUCTION MANAGER Ananda Da t sa PRINTING Humanity Press Thanks to Sarasvatii
A NOTE TO SUBSCRIBERS A subscri ption t o the Crimson Datm is for tle1ve i s sues A double issue coun Be ne against your subscription
THE FIFTEEN SHIILAS Karuna Devii
(continued from last issue)
Six Sweet and smiling behavior When we proj ect a positive attitude to all whom we meet and in all of our dealings we are creating an atmosphere
of goodwill and love among people Even when we feel negative or deshypressed it is important to take a positive perspective of this state of m1hdDe~cause negativity can affect the collective samgacChadvam and lower the group and individual ideation When we take our problems inshyto perspective and surrender the results of all our actions at the feet of -the Guru we experience Maduvidya or the sweetness of the Lords creshyation Our behavior then can only be sweet and smiling
Seven Moral courage This is the only way we can develop the determination neshycessary to combat evil in the world Without moral courage crime corshyruption and general negativity w1ll rule us Moral courage means being able to express and do the right thing no matter how dif ficult or how great the obs t acles It means standing firm in our sadhana maintainshying centeredness no matter how strongly our lower propensiti es may be pushing us to compromise our rshta and Adarsha
Eight Setting an example by individual conduct before asking anyone to do the s ame Baba has often instructed us to let His mission be ~nown by our actions in the world and that we should be great by our sa dhana ser- vice and sacrifice Words are meaningless unless they are backed by our ~teadfast and true acttons Unless-we mBke our own ideation and disci Jgtline str~ng our talk of progress1ve change will only carry the vibrashytion of bypocr1sy Uniting moralists is an actton which can only be pershyformed with honesty and s-lncerity on our part bullbullbull through becoming strong ourselves and inspiring others by our example
Nine Keeping al oof from criticizing condemning or mudslinging and all sorts of groupism Over and over again Baba is asking us to leave off any mental verbal or physical behaviors that can create divisions among people This is so important because our mental energy is increased by doing sa dhana Our thoughts and actions become very potent and any divisive tendency no matter how subtle will have a great impact on the general well-being of s ociety Consequently all positive and unifying mental verbal and physical energy we may have will go a long way toward bringing Margiis and all people of the world together
Ten Strict adherence t o yama and niyama This point cannot be overemphashysized Yama and n1yama is the foundation of our sadhana and wit hout it our sadhana is an impossibil~~ Our lower propensities are conshystantly being stimulated by our mental ftnd physical environment This puts us into a state of imbalance being thrown from urge to desire and back again according to our samskara Yama and niyama is the best way we have to quell our mental storms and create a condition of balance within us A balanced mind allows for consistent and true meditation It enables us to make use of the cosmic energy that we acquire through ~ed1~atton to develop our intUition In an unbalanced mind this same energy only p ts our turbulent being into greater turmoil as our 8a shydhana increases and potentializes the experience of our samskaras
(Continued next issue)
SWEETEST ONE KaJtuna Bhalli
Oh 6weuut One eyU 6 a iUnd and ww e 6ace 6 eJ(ere and unciihgui5 ed
Oh 6weuut One ~Im encounaged by You to live thltough aU the daJtlmeA6 to 6ace the 6 uYlfll6 e e v eJt Yl ewbull
Oh 6weuut One You make me want to 6bg a ~ong that neveJt end6 A 6ong that bung6 ~tant 6tJtangeJt6 to become ciO6 e 6tUend6
Oh 6weetut One You ~YL6piJte me to 6tJUve to become ill ~ can be and to atta(yl the 13LiA6 You have tueJtved OOIL me until Love6 6~nat v~ctolLY
A child6 eyu fayed CJUj~ng ~n an open Meld WeJte the tocfu thai 6illed M6 6tomach aU the woJrid couid y~eld He tJUed to watk away OMm the 6lum6 wail6 06 death But he Wa6 too wed OMm hungeJt to even make the 6tep6 An eMthquake had 6hook ~ out 06 M6 home H~ 6ornJhj gone he Wa6 ali alone Hw eju weJte 6woUen wLth teaJl6 ~ head Wa6 ~n a 6wiJrt Wa6 thU ali he coutd obhUn 6Mm th-W cltuel ctuel woJrid A celttain acalttja came and took kl6 hand He 6~d I will teach you peace and happ~nu6 ~n a new i and He Wa6 taken in and ned and even had 6 orne 6ieep He i eatned a new tJtade that waf ~ to keep The 6uYL ILO6 e veLy bJtigYtt on what 6eemed a gi oornlj day FO IL th-W child had 60und a new way Love ~ ill thete w rnj nJtiend tove w ali thete ~
May love guide jOu crown thJtough the path 06 bUM
GaLe Vutham
3
PSYCHIC DISEASES
Shrii ShrH Anandamurti
The subject of dis course was the faculty of knowl edge The other day I s aid that knowledge is certainly an action but that is not exclusively an action of the material world nor of the abstract Rather that is a happy blending of physical and mental strata The faculty of knowledge results in anubhava or perception and finalshyl y ends up i n rea lisation You can gather knowledge about an elephant in various ways - either through ocular vision or through hear i ng of trumpetti ng of an elephant or by hearing foo t f alls of t h e elephant However t he result i s the formation of a mental elephant In the next stage almost your whole psychic body is metamorphosed i nto that mental elephant a very microscopic portion of the mind is left out as the witnessing entity
Now how does it happen Whenever a knowing action takes place wi t hin the arenS of mind a portion of it plays the subjective role another portion the objective r ole The mind is divided into two chambers As a result of divis ion of mind into two chamshybers a maj or portion of the ectoplasmic stuff goes to the obj ective chamber and the portion of the knowing self goes to the subjective chamber
Suppose you are visualizing an elephant In this case a major portion of me tal body is transformed into a mental elephant In the wakeful state when your conshycious mind remains active you understand that you are visualizing a mental elephant bllt you are not aware that your mental body has been converted into elephant The reason i s that your concious mind makes you a little conci ous of the empirical world shyyou are aware while pwake that you are sitting or laying so conversely when the concious portion of the mind remains active you conclude that you have turned into an elephant On many occasions it so happens that the mental body is not finally transformed into an object that is you dont form a clear conception that you have turned into an elephant
In dreams one takes the mental elephant to be a real one because the real emshypirical world is non-existent for him Naturally in dreams he fabricates a world in the way he thought in his wakeful state and accordingly he thinks the things dreamt of are real But if the mind is disturbed as a result of some serious accishydent or disaster the dream world is shattered This mental disturbance may take place in waking state as well as in sleep For instance in dream you may visualize that you are flying in the sky by Pushpaka Rath (Indian mythological plane) Suddenly the horses of the chariot stopped flying and the chariot started falling in the lightning speed Now if in a wakeful state you happen to see a chariot f alling that dangerous way you would have been frightened out of wits In dream you startle in fear and consequently the chariot in your mind no longer remains inshytact you wake up from sleep Mind takes less time to work than the body That i s why it will take you four or five days to go to Delhi ~k~ a s t ory and then return but in dream i t can be completed in t hree minutes because minds speed is much greatshyer than that of t he body Maybe you dreamt j us t f or two minut es only but after the dream i s over you felt as if you were dreaming for a long long period But actual you dreamt for only two or three minutes
Another thing s - whe a dream object an object of imaginationseems t o be abshyo ltely real in that case there is a marked change in the personality also Ghostshy
s for instance is case in point The ghost affected person thinks that c t e ghos Possession by spirits is also another case of this type
ere also the affected person th1rults himself to bullbullbull a deity Its now i order to free his mind f~om the thoughts of ghosts One will have to bring about disturbance in the body of the affected person - you will have to create frightful circums tances that will startle him Various metilods are adopted for that purpose and consequently he realizes his mistake that he wrongly ideftified himself with his mental object Sometimes it also happens that the thought of object comes within the obj ective chamshyber f rom the material world ones ectoplasmic stuff becomes so much concentrated that you can uti l ize it in various ways There are some Dadpeope wh o misuse their ectoshyplasmic strength by some special methods For instance they might drop bones or bricks by dint of their ectoplasmic strength while sitting in a corner at a l ittle distance But the common people think those are t he actions of ghosts whereas t e f act is dif f erent
If you find out that person give him a good jerk and the ectop l asmic strength of that man wil l be altogether destroyed he will be forced to stop his roguery This s ci ence of application of ectoplasmic strength through objective mind on the exshyternal events or objects is known as raksasii vidya in Sanskrit
There is a story in the Ramayan to illustrate this point Once Aungad t he son of Bali went to King Ravanas court to present his credentials to him At the time were seated there the King Ravana himself his son Meghanatha i~e~ Indrajit and his nineteen ministers When Aungad appeared in the court there was the actul Ravanaand those nineteen ministersin order to misguide Aungadbegan to think mentally they are also Ravanas Aungad was really confused Those ministers apshypeared to him as the exact prototypes of Ravana though t hey were in their own forms Only they were thinking inwardly that they looked like Ravana The impact of t heir thinking that way and the collective ectoplasmic strength had its ef fect on Aungads mind Aungad began to see that there were as many as twenty Ravanas sitting in t he court Then how many Ravanas were there He wondered in great confusion that Megshyhanath did not think in the way that ministers thought and hence his personality unshyaffected how would he think himself to be a prototype of Ravana his own fatherso he was sitting as usual In this case those nineteen ministers were f ully utilizing their ectoplasmic strength of the objective chambers of their respective minds Just as in spiritual practice when one is required to direct ones mind t owards Paramapu~ rusa one is not expected to move or walk or practice sit ups and push ups etc Aunshygad now contrived a plan to create some disturbances in the minds of those assumed personalities Otherwise how could he distinguish act~al Ravana to whom he should submit his credentials So Aungad planned to anger those ministers as a result of which they would loos~n their mental concentration and the assumed personality of Rashyvana would drop off tiiei( addressing Indraj iita Aungad said Hello Indraj iita how strange that I find as~ny as twenty Ravanas Are they all your fathers This anshygered all and immedi ately the concentration of objective chambers vere disturbed and the ministers returned to their own figures Something more has to be said about obshyj ective mind
The faculty of knowl~dge as we know js subjectivisation of e~tern~l objectivshyity Now the subjectivisation of anything external is the f irst att empt the first step to the Supreme subjectivisation When the objective mind first subjectifies an external elephant the first phase is the obj ectivisation of TI-ind and to know that is the o~jective knowledge Now is there no other aspect of the faculty o~ knowledge Yes besides this there are two other kinds of the faculty of knowledge There may arise various psychic diseases if there is the defect in the step of objectiVisation of mind Remember that mental disease and brain disease are not the same thing bull They ar8 quite different Brain disease occurs dee to some wou~d of some part of the brain ox some congenital defect or due to heredita1~ reasons Lhe brain fornation is
5
~ampered Whereas the menta disease is different Mental disease means a trouble in the objectivated mind the first step the first stage in the process of subject visatiou Many persons while building their objcctivated mind f orm the same thin repeatedly out of weakness and ou~ of fear form images repeatedly that mental disshyease is called phobia Kam sa one week before his death thought and thuught of Krs n ~ a only Whethshy
er he liked it OT not his objectivated mind created the image of Krsna and he thought that Krsna woul d kill him illiichever direction he looked at water or wa l l or sky his objectivated milld hacl createu iorms of Krsna and in the process hi objectivated mind had been stronger than the subjective mind that means his mental death and mental death means phys i cal death Another case in point is hydrophobia A dog has bitten a person who has gr own terrib l y frightened Objectivated mind s~esshyouly the images of dogs in water dogs on all s i des t his mental disease i s cal l ed hydrophob ia Tb~ t is why the human should have full contro l over t he obj ec tiva ed rni oJ Lo avert serious psychic problems Many a t ime i t so happens that the r o= ma) no t be f ear 11 ~ lle mind but becaus e of weakness the s ame thing comes to the mi uu I emiddot c urcently this is called manla Among wumen ill cerLain countrieamiddottlere is ow UlCiLlshy
ia ~ touch mani~ They tell the so- called low-caste people or even their own people n n t to tOl~ch them to remain away from them While walking they take particular car e not to touch or be touched by things considered unholy in their prejudiced judgment In this case their objectivated mind is full of so-called unclean things As their minds always hovey arounrl those un~lean thingR externally -also they look down upon unholy thing~ They judge people in terms of casteism and t hus their minds be~omp the dens of impure dirty and mean thoughts Once I s aw a woman to whom ano t her woman of so-called low caste came to show her grandchild Now the first woman who was a chronic victim of tou~h mania wouldnt to~ch the chi ld but would allow her keeping a s afe djs t ance and maintaining her so-called purity This is mania
There was another person I know He was quite healthy and would do normal cho r es of du~y with ease He was under the impression though without any rea~on
that there was some trouhle in his stomach Actually there was no disease he had a normal health Occasionally he used to come to me and complain of some trouble in his stomach This was his mania
Moreover because of problems in the objectivated mind people suf fer from varshyi ous psychic comp l exes For instance there are some who are inclined to think that nobody cares f or them neither the friends and relatives nor even the domesti~ ani~ mals They unnecessarily think that everyone is deliberately avoiding them dislikshying them ignoring them and t~us they grow disappointed dejected disspirited and gradually lose all charms all attractions of l ife They may even commit s uicide This kind of mania is called melancholi a
The defect in the objectivated mind may result in inferiority co~plex or supershyiority complex When the objectivated becomes expansive enough to pamper ones ego one develops superiority complex One starts considering oneself ~pperior to others in points of knowledge actional faculty organizational calibre or other qualities of leadership and unnecessarily slights others Such a person expects preferential treatment VIP honor and explicit obedience from others If ever accidentally their ego is hurt even slightly they become violently angry This is another kind of manshyia
Conversely there are some o thers who exert too muCh pressure that leads to conshystriction of their objectivated mind In such a state their mind fails to gras p bigshyger things He starts considering himself inferior to other persons in all respects education social position etc Normally such people unnecessarily become nervous and begin to f~lter or fumble before elder~y or senior persons They lack in faith or self-conf idence in themselves This is inferiority the best way to cure such people is to generate self confidence in them by frequently advising him not to feel infer to anyone Slowly and gradually he will free himself from inferiority complex and a feeling of superiority will increase But be careful that after a certain stage sushyPftriority complex should not be allowed to grow 6
Most of the psychic diseases if not all grow out of defective control over the object~vated mind If one is alert one can avert any trouble Those who regushylarly practice iishvara pranidhana or dhyana can re~in free from these diseases beshycause t hereby they keep their minds in a balanced form Of th~ numerous benefits of
sadhana one is that it keeps the mind free from psychic diseases it encourages t he na tur al gr owth of a natural mind Thi s is a tremendous factor in and not only i n individual life but in collective life as well some such problem may ari se Not only individual human beings but also big communities suff er from this sort of psychic disease A subjugated people suffer from inf eriority comp lex from a soverign people the ruling people When India was dependent country there were many Indians who used to describe the rul~ng community as Gods children obviously to their deep-rooted inshyferiority complex Most of them would wonder - will India ever see the right of freeshydom When will we ever win war against the ruling class That shows that the entire community was a victim of inferiority complex And to remove the inferiority complex was needed a group of leaders endowed with enormous mental strength and towering per shysonality a group of mighty personalities India at that time was not fortunate enough to have such types gr~at pers~naliti~~_That is why the period of struggJe fa r indi an freedom had to be prolonged Otherwise she could b e free in les s time L s ay all this because the psychic disease I have j ust discussed affect not only individuals but also collective bodies You must remain vigilant so that you as i ndividuals mus t not be their victims and in collective life if there is any such disease you rust see to it that they are eliminated
CVherz uou help 6omebody i6 you he1p hhn a lot then that 6ellOLt will become an invalid So i6 Ijou want to help Mmebody YO I
6 houid help them a LUtte bit at 1-Ur6t then peJrhap6 latvz a Littie moJte oftOm time to time Hot aU at once YOM poUcy 6hould be that lOU will help a pVL60n in accoJtdance will hi6 need6 not too much not tota1iIJ he1ping otheJtWi6 e he will not tJty nOll hi6 own deve1opmen-t You help him a Littie then eet him 6tand on hi6 OWn and he will automaticaUy mile up activiileo in 1tL6 OWn 6 p-UUt and lAUh hi6 own ideM
Shtii ShUi AI Ylalldamu Jtti
7
Tv AnanJa Harga Ch11drens Home I J TOl- RAWA enter t ainment January 1 1980
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ANANDA MARGA
In JAMAICA
Ae Shiveshvarananda Avadhu~ta
Ananda Marga activities started in Jamaica in 1974 Seven marshygiis held first dharma cakra on Good Friday of that year By 1979 the number of active margiis had grown fivefold These margiis were mainshytaining a rented jagrti giving a ~ga class on a regular basis and opshyerating a cooperative society They had started a peoples night school and were opera~ing a summer school The members of the active RAWA unit were conducting a creative dance program and were also teaching karate classes bull
In August 1979 I came to Kingston when Baba was supposed to visshyit the island All the margiis were eagerly counting the days until Hib arrival But His program was cancelled The margiis did not give up hope We ~rganized a retreat on top of a mountain utilizing the delay to bring together the Jamaican brothers and sisters and the margiis who had coine from Vancouver and Guatemala After we came down from the mQhnshytain top retreat every day we did collective meditation and thought ofshyten and intensely that Baba should COlle bull At last our desire was realshyized In September sud4en news of Babal s coming exhilarated us He would come not o~ly for a visit but for Dharma Kahacakra Our joy knew no bounds
During Babas visit He advised us to start a school attached to our LFT training center and also a childrens home and kitchen garden We have already realired these projects but we are still struggling for their expansion and to establi8h them on strong foundations Margiis are busy in fund-raising programs Of course these are some ways through which we are always connected with Baba
In February 1980 Didijii Subhadra Acarya arrived in Jamaica Since her coming here the Womens Welfare Depar~ent 6f Ananda Marga is becoming more active day by day They have also started a home a school and an Ananda Marga Universal Store in thei r WWD Centre With these new facilities Ananda Marga now has two schools two homes three AMOS and one cooperative soc~e~y There are five units- three in Kingsshyton and two in ot~r parishes
We are conducting five yoga and med1~ation classes regularly There are two RAWA units and one RU club Both the RAWA units are quite a~ tlve They have a variety of programs - yoga classes creative dance debate and essay competitions ~- ~ classes etc The creative dance sectio~ of RAWA won some medals _ 1 dne last national dance competition Ananda Marghas shown its activities i~ relief work too AMURTEL did their relief work in Portland parish badly hIt by Hurricane Allen Their work was much appreciated by the public and the government offi cishyals
The mergiis are very siaple here spiritual and enthusias t i c The strength of tnelr mediatation i~ helping them to get more and more grace from Baba This is how Atlanda Maraa 1s expanding in Jamaica We pray to Balba to viRlt our island again
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A
PERSONAL APPRECIATION
Shy am Sunci~l
Very early as a Margii I took to r eadi ng Ba ba s books I had studi ed the social and spiri t ual phil os ophies of other pr ogress i ve pclitshyical and spiritual thinkers and was natural ly interested in Ba bas pershys pectives I would go to my local j agrti pick Babas books off the she l f sit quie tly in a corner of t he room and read t hem At f i rst it was f rustrating as his philosophical writings were int ellectually very challenging I r emember that the firs t book I tried reading was Subshyhasita Samgraha IV I fell asleep after one page -- I couldnt join toge ther the t hought flow of more than two paragraphs a t a time and my mind eventual ly gave up in exhaustion
lhen I came upon Idea and Ideology liThe centrifugal act ivity of tbe mBcrocosmic nucl eus is known as saincara bull bull Again I was f russhytrated and about to give up But then the title of the las t chapter caught my attention It was The Cosmic Brotherhood I turned to it and immediately became very fascinated It was the first time I re~lized
Ananda Marga had a developed social philosophy I was struck by the implications of these social concepts Baba was propounding Here was the core of a program to establish a new society - not just a vague and utopian attempt at integrating spiritual sentiment into the social sphere but a grounded and practical social thought based on a spiritual ideal
I then became eager to know everything I could about Prout I man- aged to acquire a good selection of social philosophy writings and I atudied them regularly
I became unit secxetary of a small unit Once we organized a county level seminar and I decided to give a talk on Prout at it Prout conshy~~~ts were so revolutionary and so extraordinary that I wanted to share them with the other margiis Beforehand I told people that the talk on Prout would be special and would help them understand more of the uniqueshyness of Ananda Marga I had much difficulty preparing this lecture as the ideas were diff itult to assemble in my mind in an orderly flow When I gave the talk I was nqt able to speak clearly on the subject and nol able to answer many of the questions which came up People became bored or confused Afterwards I was depressed and cried
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In 1975 I became a Prout worker Because of my position I was called to give lectures and training programs on Prout This helped to inshy
ease my depth of understanding of both the social and spiritual philosshyophy (actually ~tis not possible to study these two aspects of Ananda Marga ideol ogy in isolation from each other)
As a part of my study I took comprehensive notes on each and every Prout book Taking the notes acted to imprint ideas very deeply on my mind I n taking notes on the first nine pages of Human Society II I had to spend nearly one hour on each page befo re I felt I could undershystand Babas concepts clearly enough to put them into my own words Now Im very familiar with Babas books If anyone asks me about a subj ect I can usually tell i n which book and in which chapteF there i s a re fe rence to it
Giving l ectures and taking notes helped me to gain a forma l und-- r shys t anding of Prout but this was not what gave me a full appreciatioI f I
its significance This I attained by seeing its immense importance ana rel evance to the phil osophical problems which have preoccupied t he great social and economic thinkers
I started to gain a sense of this relevance through doing public Prout work I had to interact with people adhering to different politshyical phil osophies and I had to contrast OUL Proutist viewpoints with those of other socio-economic theories This required my making an inshydepth analysis as to whether our Pro~t provided s ounder answers to the problems of political philosophy And if I thought ~ong and deeply eshynough I came to clear understandings of the completeness of the ideas Baba had propounded
Once in preparation for a Prout training program I isolated mys e lf a remote area for a month Duri ng this period I continuously studied
opics of philosophy and political-economic t heory At t his time I r eashylized t hat I could not onl y understand the elaborate ideas of historical and modern philosophies but I could also competentl y cri t ique them How had my r e latively uneducated int ellect acquired this ability I realize d that it was only due to being able to reflect on these theories from the vant agepoint of Babas ideology Through t h i s experience I cou l d appreshyciate more fully what a powerful intellectual tool his philos ophy is
You know there are fundamental problems of great importance which have long been the subject of intense debate among various schools of thought The answers propounded -by different thinkers have had profound inf l uence on the course of history Whole societies and whole epochs adopted certain philosophies and based their worldviews On them Their ~orldviews then determined their social and personal values which in turn aff ected the way they acted and the way they constructed the i r soshycial environments Accordingly it was determined to what extent or i n what manne r t he people of thes e societies were ab l e to find f ul f i l lment and progres s in their social life
Through the ages there has been a great striving for ever-broader understandings more rational conceptions and more humanistic approaches But this striving has always been tainted by class biases narrow outl ooks intellectual pride incomplete understanding etc Thus perplexing p rob shylems remain unsolved for humanity In fact not onl y do prob lems r emain bu~ due to the cumulative effect of certain fundamentally defective ideas a great gulfing civilazational crisis is yawning ever wider threatening ne very existence of our world
A new and comprehensive ideology of life - one which is wholistic in ~ts scope and has humanity as its fundamental concern - is the necess ary factor for our survival The Ananda Marga ideology from all t e de~
Please turn to page 14 11
lata latah JATA NAME Adam BORN ON September 13 1980 TO Mark Fried7aY and Jane Dahl
(Maya-li1 ta and Jo t i )
JATA NfiME JosJua Robert BORN ON November 2 1980 TO Sudeva and Sujata JATA](A3MA - Naveriber 9 1980 SPIRITUAL NAME Tapas vi PAR1NTS KaZvam and Chandra Shekhara Prasad from Ba ba F1rS 7 food
Baba has made some changes in spiritual practices In the most recent edition of the social norms He omits the one which says Say Good morning Good evening and Good night~ according to the phases of the day You may still use these greetshyirigs as per choice but a namaskar will suffice
Baba t has also said that when doing kiirtan there are only two positions for t~e hands and arms Eitner clap your hands Qr lift your arms and hands straight over your head Dadaj11 Yati1shvarananda also recommends to tilt your head back and upward
12
22
and JAN FEB lIAR APR lIIAY JVN JUL AUG SEP OCT NOV DEC
EX 1 31 131 30 29 28 27 26 24 24 22
A 6 4 6 4 3 2 130 29 27 27 26 26
EK 17 15 17 15 14 B 12 10 9 8 7 7
p 20 18 20 l ~ 18 17 16 15 13 13 11 11
A (Amavisga) New Hoon P (PUrni Dlii) Full Moon and EK = Ekdashii I
Accordi ng to the Ananda Mia Sljstelll of obser ving Upovaha one is to 4bstain from all food and dr lnk fro sunrise on tbe dllg thIlt includes the peak lunlttion or strongest effect until sunrise of the follOfil1 d61J
In de termining this t able of s tandard UpovtUl1 days for New York Sector this calendar has aver aged by l a t itude and longitude the Mean Local Times for each PUrrlW and Amavasga peale lunat i on in r elation to the average Mean LocU liznes of sunrise for 1111 of North America
ldditional information on observing UpoVIUla c an be had bl seeing PltJ 13 of Cargilcarga Part II (1978 Edition) pp 10-11 (Chapter 3) of cargacarya Part III (1979 Edition) or by consulting any acarya of AIuutda MGtIIga
FmiddotES VA s Navav~a (New Years Day --- Global) 1s t January Ttmrsday
~ OivtUa (Blue-Throat Day) 12th February Thursday
Vadhithi OivlUla (Co1ll1lJernoration of DadJuchis ) 5th Karch Thursday
V46antut6ava (Holiil (Festival of Colours) 20th Karch Fri day
AItanda (VaululkhUl p~ (Nargll GUIll Birthday) 19th Nay Tuesdag
SItJr4VanU ptfJuUma (ConaelllOration of First Initiation) 15th August saturday
SIuVuuIDt6ava (AutQllll) Fes t ival) 7th October - 11th October
idinM (Childrens Day) 7th October Wednesday S~ (Publ1c Dag) 8th October TbursdayAllmnu (Fine Arts Day) 9th October FIidalj Navamii (Kusic Day) lOth Oc1ober Saturday VtUhaJnLi (Vijayot4ava) (Day of Spi ritual Victory) 11th Qctober SUPQal
vuxvaJli (Festival of Lights) 27th October Tuesday
BlvudJuJvUiiytL (Brothers Day) 29th October Thursdag
Navaluut (New Crop Harvest) Locally celebrated on anl PTIrrliavt of the season i n which the main crop is harvested
For a more co lete IllI4 detailed 8lrplanation of the his tory backgr ound and conshyducting of these f estivAls pleJse see pp 17-21 i nclusive of Cazyac4la Part I (1975 Bdition) or consult any lfcUyIl (Pleas e lIote Tbe AIutnd4 PWoUmtl celeshybration fox 1981 be9inB at 0607 LT (Hean Local Time) on Hay 19 whereas the actual Purrfi tlllll of the ~nfh of Vaestulkha occurs at 0804 GMT the same day Xhose ab ing UpaVcent6I1 ~r will fast on Nay 18)
13
EDITORIAL
Ba ba a d taille 1es tTOJs causes du p~ch en s oc iete comme 1 ) scarcete des r e s ources physicals et mentals 2) surshyaccumula t i on des resources physicals et mentals e t 3 ) s tagshynance aux r o yaumes physicals et men tal s Mais en di s cutant I e poin t deuxi~me II fait clair q u i l y a aussi la possibilshyi te de la suraccumula t i on spirituelle comme une cause du pech e
Un e xample de cela serait I e y o gi recl us qui se developpe sPirituelment sans c oncern p 0 ur les autres en la societe Even t uelment cet ~goisme m~ne ~ la d egradation de soi-meme
Cel a doit n o us rememorer de l importance d u pra~ar II e st l oin de la veri te qu un personne spiritue1 men t developpee peu t bien maintenir son existence s sectpare de 1a societe En verite 1e plus luon e st s ens ible a l a 1l21eur d u sa dhana
It I
gu on a e te donne l e plus qu on cr~ e des reacti an s potenti al es dans son espri t e11 r efusant d offrir cet s adhana aux autres
i1 Fr ench translation of t he e di torial an page 2 of the August 1980 i SSLH
A PERSONAL APPRECIATION OF BABAS IDEOLOGY Continued from page 10
tailed study I have been able to undertake appears to be that needed i shydeology
This ideology as I have just said is the necessary factor fo r esshytablishing a new era But it 1s not sufficient So what more is needed It is persons dedicated to materializing this ideology in t he pract ical r ealms of life This is a great task and a great mission It is an enshydeavor full of purpose in which the deepest aspirations of the spiritual aspirant can be given inspired expression There is now an opportunity unparalleled in human history to give expression to ones noble visions and aspirations The ~ask before us is nothing less than saving humanishyty from great doom
Those who want to engage in spirited struggle to reorient and transshyform society should first gain a clear understandi ng of Babas ideology This will be of immense help in your humanitarian undertakings bull
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1
EWS RIEFS
Vancouver region A press has been set up There is now an Ananda Marga Universal Store and a jagrti school Lincoln unit A press has been set up Cuba Didijii Ananda Rama visited this island and did both pracar and relief work Belize Dadajii Satyamakananda visited this country and did both pracar and relief work Los Altos Hills unit An AMSAI school is being set up and a building has been rented WomensWelfare Department Land for a master unit has been donated in New York Grenada During a seven day stay on Grenada Dadajii Danaviira had good experiences among a hospitable and pure hearted people interested in meditation There were forty-four initiations while Dadajii was there Grenada at the southern end of the Windward Islands is one of the most isolated islands in the Caribbean The people maintain more of their identity as Africans than do many of the people of other countries in the area There is a strong movement to go back to their roots to regain their
as black people One aspect of this pride is the Rastafarian movement found in other Caribbean countries as well Rastafarians bel ieve that Haile Selass ie was God and worship him They are spiritually inclined and have revolutionary sentiments They along with most Grenadianssupported Maurice Bishop and his New Jewel Movement when he seized power a year ago Bishop is trying to ameliorate the poverty in Grenada (Dadajii saw greater poverty rural and urban in Grenada than he did in India) by encouraging agriculture and tourism But some people are now disappointed because the spiritual and cultural aspects of the revolution have been given a low priority These people are very interested in samaj and PROUT and ready for so~ething new Some people are really strong in their dislike for whites because of one hundred years of colonial exploitation Altogether there are many people sympathetic to Ananda Marga ~hich teaches true spirituality and seeks to strengthen the will of the people as opposed to the old dogmas of religion which seek to oppress people intellectually and psychically A black acarya or LFT could do tremendous work in Grenada
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SUPREME COMMAN Those who perform Sadhana twice a dayregu1~rly the thought of Paraaapushyrusa will certainly arise in their miods atthe time of death their libshyeration is a s~e guarantee - therefore every Ananda Margii will have to perform Sadhana twice a day nvariably - verily is thls the commaud of tbe Lord Without Yama and Niyama Sadhana i8 an impossibility hence the Lord t s command is also to follow Yama and Niy8lJ8 Diaobedience to this command s nothing but to throw oneself into the tGrtures of animal life for crores of yearS That nO one ~~uld undergo torments such as these that everyone might be enabled to enjoy the eternal blessednesl under the loving shelter of the Lord it i s the bounden-duty of every Ananda Margi to endeavor to bring all t o the path of bliss Verily is thi s a part and parcel of Sadbana to l ead ot hers along the path of right~ eousne s
Aquellos que hagan Sadhana dos ve ces al dia con ~egularidad el p~nsamishy
ento de Paramspuruaa por cierto surgira en s~ mente al momentode la m-Tte Su liberacion es una garantia eeguta Por tanto todo Anand Margii tendra quellevar a cabo Sadhanadosveees diarias invarlabl eshymente En verdad este es el mandato del Senor Sin Yams y Niyams l a Sadhana es una imposibilidad Luego el mandato del Senor es t ambien seshy~ir Yams y Niy~a La desobedieneia a este mandat o no es s i no arroj arse a las torturas de la vida animal p~r millonesde anos Para que nadie sufra tormentos tales para que t odos puedan gozar de la oienaventuranbullbull eterna bajo el refugio ~oroso del Senor es el deber ineludible de todo Ananda Margii esforzarse por traer a todos al camino de la bienaventurshyanza Verdaderamente esto es parte y poreion de 1amp Sadhana conducir los demas al sendero de la rectitud
Tout homme qui aecomplit Sadhana deux fois par jourregulierement la pensee de Paramapurusa seveillera daqs son esprit au moment de la mort Sa liberation es t un garantie sure Par consequent tout Ananda Margii devra mediter deux fois par jour invariablement en verite voici le~ mandement du Seigneur Sans les Yams et Niyams Sadhana est une impossishybilite dou Ie eemmandement du Seigneur de suivre aussi les Yams et Nishyyama Desobeir a cette commande namene a rien dautre que de se jeter en vlein dans les tortures de la vie animale pendant des millions dan- nes Afin que personne ne soit soumis a de t els tourments que chaeun pui sse etre capable de jouir de la benedic t i on eternelle soua la protecshytion bi enveillante du Seigneur il es t du devoir inevitable de chaque Ananda Margii dentreprendre damener tout Ie monde sur Ie chemin de la f elicit e eternelle En verite ceci fait bien par tie i ntegrante de Sashydhana de gulder un chacun Ie long du chemin de la justice
By de mens die regelmatig twee maalper ~ag Sadhanaverr1cht bull zal ophet ogenblik van zyn dood zeker de gedachte aan Paramapurusa inmiddot zyn geest opshykomen - zyn bevyrd1ng i s absoluut gegarandeered Waaram moet udere Anan- da Margii onveranderlyk twee keer -per dag iadbana verr1chten waarlyk is dit het gebod van de Heer ~nder Yama en Niyama is Sadhana onmogelyk waar om is bet ook bet gebod van de Heer Yama en Niyamate volgen OnSeshyhoorzaanheid san dit gebod betekent nlet m1nder dan dat je iezelf handerdshyduizenden jaren aan de kwelli ngen van dierlynleven onderwerpt Opdat ni shy~nd kwel1ingen als deze hoeft te ondergaan en hy in 8taat gesteld wordt de eeuwlze zaltgheid te genieten onder le lefheblende ~98ChuttiD8 van de Beer is bet de dure pli cht van udere Anllllda lfat-gil inh in te spannen om allen op bet pad der gelWaligheid te brengenHe is waarlyk een inshytegrerend dee van Sadbana om andereuop het pad der gerechUaheid te geleiden
Ananda Marga New York Sectorial Newsletter 854 Pearl Street Denver Colorado 80203 USA
November 1980 Volume 9 Number 10
CONTE TS
THE SUPREME COMMAND Eng ish Spardsh Frencb Dutch bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull bull bullbullbullbull bull bullbullbullbull bullbull i nside f rant (~I er
ARTICLES The f ifteen sbiilas (part 2) bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull bullKaruna Devi bullbullbullbullbullbullbullbullbullbullbullbullbullbullbull 2
Two pOeITlB bullbullbullbullbullbullbullbullbullbullbullbull bullbull bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull Karuna Bltakti Gale Ducbambullbullbull ( bull bullbullbullbullbull bull ~ 3
Psychic diseases bullbullbullbullbullbullbullbullbullbullbull bull bullbullbullbullbullbullbullbullbull bullbull bullbullbullbullbullbullbullbullbullbull Shrii Shri i AI nan~tamu I rti bullbullbullbull 4
When you help someDod)~bullbullbullbullbullbullbullbullbullbullbull bullbullbullbullbullbullbullbullbullbullbullbullbull suri r Shrii At nandampmu [ t i 7
A ~nanda Ma rga in Jamaica bullbullbullbull ~ bullbullbullbullbullbullbullbullbullbullbullbull ~ bullbullbull bullbullbullbullbullbullbullbullbullbullbullbull II 9
A personal appreciation of Baba s ideologmiddot bullbullbullbullbullShyam Sundar bullbullbullbullbullbullbullbullbull bullbull lO
Jata Jatakarmabullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull ~ bullbull bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull bullbullbullbullbullbullbullbullbullbullbullbullbull 12
sp~~~tual pract~ces two changes bullbullbullbullbullbullbullbullbullbull bullbull bullbullbullbullbullbullbull bull ~ bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull 12
D~PARTMENTS
~ast days an~ festivals for ~981 bullbullbull bullbull bullbull bullbull bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull bullbullbullbullbullbullbullbullbull 13 Editorial en franiais bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull ~t~ bullbull ~ bullbullbullbullbullbullbullbullbull _~ ~ bullbullbull bull bull bullbull 0 bullbullbullbullbullbullbull 14 News briefs bullbullbullbullbullbullbullbullbullbull bull bull bull bullbullbullbullbull 15 Subscription and renewal formbullbullbullbullbullbull bullbull bullbullbullbullbullbullbull bullbull bullbullbullbullbullbullbullbullbullbullbullbullbullbull ~ bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull 15 Dharmik oppllrtuni ties ~ ~ bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull bull 16 ChaIlge of address form ~ ~ bullbull bullbullbullbullbull to bullbullbullbullbull bull 16to
Sectorial addresses bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull bullbullbullbullbullbullbullbullbull ~ bullbullbullbullbullbullbullbullbullbullbullbullbullbull inside back cover
INSPIRATION Shrii Shrii Anandamurti EDITOR A carya Amita bha Brahmacarii CONSULTING EDITOR Acarya Danaviira Brahmacarii PRODUCTION MANAGER Ananda Da t sa PRINTING Humanity Press Thanks to Sarasvatii
A NOTE TO SUBSCRIBERS A subscri ption t o the Crimson Datm is for tle1ve i s sues A double issue coun Be ne against your subscription
THE FIFTEEN SHIILAS Karuna Devii
(continued from last issue)
Six Sweet and smiling behavior When we proj ect a positive attitude to all whom we meet and in all of our dealings we are creating an atmosphere
of goodwill and love among people Even when we feel negative or deshypressed it is important to take a positive perspective of this state of m1hdDe~cause negativity can affect the collective samgacChadvam and lower the group and individual ideation When we take our problems inshyto perspective and surrender the results of all our actions at the feet of -the Guru we experience Maduvidya or the sweetness of the Lords creshyation Our behavior then can only be sweet and smiling
Seven Moral courage This is the only way we can develop the determination neshycessary to combat evil in the world Without moral courage crime corshyruption and general negativity w1ll rule us Moral courage means being able to express and do the right thing no matter how dif ficult or how great the obs t acles It means standing firm in our sadhana maintainshying centeredness no matter how strongly our lower propensiti es may be pushing us to compromise our rshta and Adarsha
Eight Setting an example by individual conduct before asking anyone to do the s ame Baba has often instructed us to let His mission be ~nown by our actions in the world and that we should be great by our sa dhana ser- vice and sacrifice Words are meaningless unless they are backed by our ~teadfast and true acttons Unless-we mBke our own ideation and disci Jgtline str~ng our talk of progress1ve change will only carry the vibrashytion of bypocr1sy Uniting moralists is an actton which can only be pershyformed with honesty and s-lncerity on our part bullbullbull through becoming strong ourselves and inspiring others by our example
Nine Keeping al oof from criticizing condemning or mudslinging and all sorts of groupism Over and over again Baba is asking us to leave off any mental verbal or physical behaviors that can create divisions among people This is so important because our mental energy is increased by doing sa dhana Our thoughts and actions become very potent and any divisive tendency no matter how subtle will have a great impact on the general well-being of s ociety Consequently all positive and unifying mental verbal and physical energy we may have will go a long way toward bringing Margiis and all people of the world together
Ten Strict adherence t o yama and niyama This point cannot be overemphashysized Yama and n1yama is the foundation of our sadhana and wit hout it our sadhana is an impossibil~~ Our lower propensities are conshystantly being stimulated by our mental ftnd physical environment This puts us into a state of imbalance being thrown from urge to desire and back again according to our samskara Yama and niyama is the best way we have to quell our mental storms and create a condition of balance within us A balanced mind allows for consistent and true meditation It enables us to make use of the cosmic energy that we acquire through ~ed1~atton to develop our intUition In an unbalanced mind this same energy only p ts our turbulent being into greater turmoil as our 8a shydhana increases and potentializes the experience of our samskaras
(Continued next issue)
SWEETEST ONE KaJtuna Bhalli
Oh 6weuut One eyU 6 a iUnd and ww e 6ace 6 eJ(ere and unciihgui5 ed
Oh 6weuut One ~Im encounaged by You to live thltough aU the daJtlmeA6 to 6ace the 6 uYlfll6 e e v eJt Yl ewbull
Oh 6weuut One You make me want to 6bg a ~ong that neveJt end6 A 6ong that bung6 ~tant 6tJtangeJt6 to become ciO6 e 6tUend6
Oh 6weetut One You ~YL6piJte me to 6tJUve to become ill ~ can be and to atta(yl the 13LiA6 You have tueJtved OOIL me until Love6 6~nat v~ctolLY
A child6 eyu fayed CJUj~ng ~n an open Meld WeJte the tocfu thai 6illed M6 6tomach aU the woJrid couid y~eld He tJUed to watk away OMm the 6lum6 wail6 06 death But he Wa6 too wed OMm hungeJt to even make the 6tep6 An eMthquake had 6hook ~ out 06 M6 home H~ 6ornJhj gone he Wa6 ali alone Hw eju weJte 6woUen wLth teaJl6 ~ head Wa6 ~n a 6wiJrt Wa6 thU ali he coutd obhUn 6Mm th-W cltuel ctuel woJrid A celttain acalttja came and took kl6 hand He 6~d I will teach you peace and happ~nu6 ~n a new i and He Wa6 taken in and ned and even had 6 orne 6ieep He i eatned a new tJtade that waf ~ to keep The 6uYL ILO6 e veLy bJtigYtt on what 6eemed a gi oornlj day FO IL th-W child had 60und a new way Love ~ ill thete w rnj nJtiend tove w ali thete ~
May love guide jOu crown thJtough the path 06 bUM
GaLe Vutham
3
PSYCHIC DISEASES
Shrii ShrH Anandamurti
The subject of dis course was the faculty of knowl edge The other day I s aid that knowledge is certainly an action but that is not exclusively an action of the material world nor of the abstract Rather that is a happy blending of physical and mental strata The faculty of knowledge results in anubhava or perception and finalshyl y ends up i n rea lisation You can gather knowledge about an elephant in various ways - either through ocular vision or through hear i ng of trumpetti ng of an elephant or by hearing foo t f alls of t h e elephant However t he result i s the formation of a mental elephant In the next stage almost your whole psychic body is metamorphosed i nto that mental elephant a very microscopic portion of the mind is left out as the witnessing entity
Now how does it happen Whenever a knowing action takes place wi t hin the arenS of mind a portion of it plays the subjective role another portion the objective r ole The mind is divided into two chambers As a result of divis ion of mind into two chamshybers a maj or portion of the ectoplasmic stuff goes to the obj ective chamber and the portion of the knowing self goes to the subjective chamber
Suppose you are visualizing an elephant In this case a major portion of me tal body is transformed into a mental elephant In the wakeful state when your conshycious mind remains active you understand that you are visualizing a mental elephant bllt you are not aware that your mental body has been converted into elephant The reason i s that your concious mind makes you a little conci ous of the empirical world shyyou are aware while pwake that you are sitting or laying so conversely when the concious portion of the mind remains active you conclude that you have turned into an elephant On many occasions it so happens that the mental body is not finally transformed into an object that is you dont form a clear conception that you have turned into an elephant
In dreams one takes the mental elephant to be a real one because the real emshypirical world is non-existent for him Naturally in dreams he fabricates a world in the way he thought in his wakeful state and accordingly he thinks the things dreamt of are real But if the mind is disturbed as a result of some serious accishydent or disaster the dream world is shattered This mental disturbance may take place in waking state as well as in sleep For instance in dream you may visualize that you are flying in the sky by Pushpaka Rath (Indian mythological plane) Suddenly the horses of the chariot stopped flying and the chariot started falling in the lightning speed Now if in a wakeful state you happen to see a chariot f alling that dangerous way you would have been frightened out of wits In dream you startle in fear and consequently the chariot in your mind no longer remains inshytact you wake up from sleep Mind takes less time to work than the body That i s why it will take you four or five days to go to Delhi ~k~ a s t ory and then return but in dream i t can be completed in t hree minutes because minds speed is much greatshyer than that of t he body Maybe you dreamt j us t f or two minut es only but after the dream i s over you felt as if you were dreaming for a long long period But actual you dreamt for only two or three minutes
Another thing s - whe a dream object an object of imaginationseems t o be abshyo ltely real in that case there is a marked change in the personality also Ghostshy
s for instance is case in point The ghost affected person thinks that c t e ghos Possession by spirits is also another case of this type
ere also the affected person th1rults himself to bullbullbull a deity Its now i order to free his mind f~om the thoughts of ghosts One will have to bring about disturbance in the body of the affected person - you will have to create frightful circums tances that will startle him Various metilods are adopted for that purpose and consequently he realizes his mistake that he wrongly ideftified himself with his mental object Sometimes it also happens that the thought of object comes within the obj ective chamshyber f rom the material world ones ectoplasmic stuff becomes so much concentrated that you can uti l ize it in various ways There are some Dadpeope wh o misuse their ectoshyplasmic strength by some special methods For instance they might drop bones or bricks by dint of their ectoplasmic strength while sitting in a corner at a l ittle distance But the common people think those are t he actions of ghosts whereas t e f act is dif f erent
If you find out that person give him a good jerk and the ectop l asmic strength of that man wil l be altogether destroyed he will be forced to stop his roguery This s ci ence of application of ectoplasmic strength through objective mind on the exshyternal events or objects is known as raksasii vidya in Sanskrit
There is a story in the Ramayan to illustrate this point Once Aungad t he son of Bali went to King Ravanas court to present his credentials to him At the time were seated there the King Ravana himself his son Meghanatha i~e~ Indrajit and his nineteen ministers When Aungad appeared in the court there was the actul Ravanaand those nineteen ministersin order to misguide Aungadbegan to think mentally they are also Ravanas Aungad was really confused Those ministers apshypeared to him as the exact prototypes of Ravana though t hey were in their own forms Only they were thinking inwardly that they looked like Ravana The impact of t heir thinking that way and the collective ectoplasmic strength had its ef fect on Aungads mind Aungad began to see that there were as many as twenty Ravanas sitting in t he court Then how many Ravanas were there He wondered in great confusion that Megshyhanath did not think in the way that ministers thought and hence his personality unshyaffected how would he think himself to be a prototype of Ravana his own fatherso he was sitting as usual In this case those nineteen ministers were f ully utilizing their ectoplasmic strength of the objective chambers of their respective minds Just as in spiritual practice when one is required to direct ones mind t owards Paramapu~ rusa one is not expected to move or walk or practice sit ups and push ups etc Aunshygad now contrived a plan to create some disturbances in the minds of those assumed personalities Otherwise how could he distinguish act~al Ravana to whom he should submit his credentials So Aungad planned to anger those ministers as a result of which they would loos~n their mental concentration and the assumed personality of Rashyvana would drop off tiiei( addressing Indraj iita Aungad said Hello Indraj iita how strange that I find as~ny as twenty Ravanas Are they all your fathers This anshygered all and immedi ately the concentration of objective chambers vere disturbed and the ministers returned to their own figures Something more has to be said about obshyj ective mind
The faculty of knowl~dge as we know js subjectivisation of e~tern~l objectivshyity Now the subjectivisation of anything external is the f irst att empt the first step to the Supreme subjectivisation When the objective mind first subjectifies an external elephant the first phase is the obj ectivisation of TI-ind and to know that is the o~jective knowledge Now is there no other aspect of the faculty o~ knowledge Yes besides this there are two other kinds of the faculty of knowledge There may arise various psychic diseases if there is the defect in the step of objectiVisation of mind Remember that mental disease and brain disease are not the same thing bull They ar8 quite different Brain disease occurs dee to some wou~d of some part of the brain ox some congenital defect or due to heredita1~ reasons Lhe brain fornation is
5
~ampered Whereas the menta disease is different Mental disease means a trouble in the objectivated mind the first step the first stage in the process of subject visatiou Many persons while building their objcctivated mind f orm the same thin repeatedly out of weakness and ou~ of fear form images repeatedly that mental disshyease is called phobia Kam sa one week before his death thought and thuught of Krs n ~ a only Whethshy
er he liked it OT not his objectivated mind created the image of Krsna and he thought that Krsna woul d kill him illiichever direction he looked at water or wa l l or sky his objectivated milld hacl createu iorms of Krsna and in the process hi objectivated mind had been stronger than the subjective mind that means his mental death and mental death means phys i cal death Another case in point is hydrophobia A dog has bitten a person who has gr own terrib l y frightened Objectivated mind s~esshyouly the images of dogs in water dogs on all s i des t his mental disease i s cal l ed hydrophob ia Tb~ t is why the human should have full contro l over t he obj ec tiva ed rni oJ Lo avert serious psychic problems Many a t ime i t so happens that the r o= ma) no t be f ear 11 ~ lle mind but becaus e of weakness the s ame thing comes to the mi uu I emiddot c urcently this is called manla Among wumen ill cerLain countrieamiddottlere is ow UlCiLlshy
ia ~ touch mani~ They tell the so- called low-caste people or even their own people n n t to tOl~ch them to remain away from them While walking they take particular car e not to touch or be touched by things considered unholy in their prejudiced judgment In this case their objectivated mind is full of so-called unclean things As their minds always hovey arounrl those un~lean thingR externally -also they look down upon unholy thing~ They judge people in terms of casteism and t hus their minds be~omp the dens of impure dirty and mean thoughts Once I s aw a woman to whom ano t her woman of so-called low caste came to show her grandchild Now the first woman who was a chronic victim of tou~h mania wouldnt to~ch the chi ld but would allow her keeping a s afe djs t ance and maintaining her so-called purity This is mania
There was another person I know He was quite healthy and would do normal cho r es of du~y with ease He was under the impression though without any rea~on
that there was some trouhle in his stomach Actually there was no disease he had a normal health Occasionally he used to come to me and complain of some trouble in his stomach This was his mania
Moreover because of problems in the objectivated mind people suf fer from varshyi ous psychic comp l exes For instance there are some who are inclined to think that nobody cares f or them neither the friends and relatives nor even the domesti~ ani~ mals They unnecessarily think that everyone is deliberately avoiding them dislikshying them ignoring them and t~us they grow disappointed dejected disspirited and gradually lose all charms all attractions of l ife They may even commit s uicide This kind of mania is called melancholi a
The defect in the objectivated mind may result in inferiority co~plex or supershyiority complex When the objectivated becomes expansive enough to pamper ones ego one develops superiority complex One starts considering oneself ~pperior to others in points of knowledge actional faculty organizational calibre or other qualities of leadership and unnecessarily slights others Such a person expects preferential treatment VIP honor and explicit obedience from others If ever accidentally their ego is hurt even slightly they become violently angry This is another kind of manshyia
Conversely there are some o thers who exert too muCh pressure that leads to conshystriction of their objectivated mind In such a state their mind fails to gras p bigshyger things He starts considering himself inferior to other persons in all respects education social position etc Normally such people unnecessarily become nervous and begin to f~lter or fumble before elder~y or senior persons They lack in faith or self-conf idence in themselves This is inferiority the best way to cure such people is to generate self confidence in them by frequently advising him not to feel infer to anyone Slowly and gradually he will free himself from inferiority complex and a feeling of superiority will increase But be careful that after a certain stage sushyPftriority complex should not be allowed to grow 6
Most of the psychic diseases if not all grow out of defective control over the object~vated mind If one is alert one can avert any trouble Those who regushylarly practice iishvara pranidhana or dhyana can re~in free from these diseases beshycause t hereby they keep their minds in a balanced form Of th~ numerous benefits of
sadhana one is that it keeps the mind free from psychic diseases it encourages t he na tur al gr owth of a natural mind Thi s is a tremendous factor in and not only i n individual life but in collective life as well some such problem may ari se Not only individual human beings but also big communities suff er from this sort of psychic disease A subjugated people suffer from inf eriority comp lex from a soverign people the ruling people When India was dependent country there were many Indians who used to describe the rul~ng community as Gods children obviously to their deep-rooted inshyferiority complex Most of them would wonder - will India ever see the right of freeshydom When will we ever win war against the ruling class That shows that the entire community was a victim of inferiority complex And to remove the inferiority complex was needed a group of leaders endowed with enormous mental strength and towering per shysonality a group of mighty personalities India at that time was not fortunate enough to have such types gr~at pers~naliti~~_That is why the period of struggJe fa r indi an freedom had to be prolonged Otherwise she could b e free in les s time L s ay all this because the psychic disease I have j ust discussed affect not only individuals but also collective bodies You must remain vigilant so that you as i ndividuals mus t not be their victims and in collective life if there is any such disease you rust see to it that they are eliminated
CVherz uou help 6omebody i6 you he1p hhn a lot then that 6ellOLt will become an invalid So i6 Ijou want to help Mmebody YO I
6 houid help them a LUtte bit at 1-Ur6t then peJrhap6 latvz a Littie moJte oftOm time to time Hot aU at once YOM poUcy 6hould be that lOU will help a pVL60n in accoJtdance will hi6 need6 not too much not tota1iIJ he1ping otheJtWi6 e he will not tJty nOll hi6 own deve1opmen-t You help him a Littie then eet him 6tand on hi6 OWn and he will automaticaUy mile up activiileo in 1tL6 OWn 6 p-UUt and lAUh hi6 own ideM
Shtii ShUi AI Ylalldamu Jtti
7
Tv AnanJa Harga Ch11drens Home I J TOl- RAWA enter t ainment January 1 1980
bull
ANANDA MARGA
In JAMAICA
Ae Shiveshvarananda Avadhu~ta
Ananda Marga activities started in Jamaica in 1974 Seven marshygiis held first dharma cakra on Good Friday of that year By 1979 the number of active margiis had grown fivefold These margiis were mainshytaining a rented jagrti giving a ~ga class on a regular basis and opshyerating a cooperative society They had started a peoples night school and were opera~ing a summer school The members of the active RAWA unit were conducting a creative dance program and were also teaching karate classes bull
In August 1979 I came to Kingston when Baba was supposed to visshyit the island All the margiis were eagerly counting the days until Hib arrival But His program was cancelled The margiis did not give up hope We ~rganized a retreat on top of a mountain utilizing the delay to bring together the Jamaican brothers and sisters and the margiis who had coine from Vancouver and Guatemala After we came down from the mQhnshytain top retreat every day we did collective meditation and thought ofshyten and intensely that Baba should COlle bull At last our desire was realshyized In September sud4en news of Babal s coming exhilarated us He would come not o~ly for a visit but for Dharma Kahacakra Our joy knew no bounds
During Babas visit He advised us to start a school attached to our LFT training center and also a childrens home and kitchen garden We have already realired these projects but we are still struggling for their expansion and to establi8h them on strong foundations Margiis are busy in fund-raising programs Of course these are some ways through which we are always connected with Baba
In February 1980 Didijii Subhadra Acarya arrived in Jamaica Since her coming here the Womens Welfare Depar~ent 6f Ananda Marga is becoming more active day by day They have also started a home a school and an Ananda Marga Universal Store in thei r WWD Centre With these new facilities Ananda Marga now has two schools two homes three AMOS and one cooperative soc~e~y There are five units- three in Kingsshyton and two in ot~r parishes
We are conducting five yoga and med1~ation classes regularly There are two RAWA units and one RU club Both the RAWA units are quite a~ tlve They have a variety of programs - yoga classes creative dance debate and essay competitions ~- ~ classes etc The creative dance sectio~ of RAWA won some medals _ 1 dne last national dance competition Ananda Marghas shown its activities i~ relief work too AMURTEL did their relief work in Portland parish badly hIt by Hurricane Allen Their work was much appreciated by the public and the government offi cishyals
The mergiis are very siaple here spiritual and enthusias t i c The strength of tnelr mediatation i~ helping them to get more and more grace from Baba This is how Atlanda Maraa 1s expanding in Jamaica We pray to Balba to viRlt our island again
bull
A
PERSONAL APPRECIATION
Shy am Sunci~l
Very early as a Margii I took to r eadi ng Ba ba s books I had studi ed the social and spiri t ual phil os ophies of other pr ogress i ve pclitshyical and spiritual thinkers and was natural ly interested in Ba bas pershys pectives I would go to my local j agrti pick Babas books off the she l f sit quie tly in a corner of t he room and read t hem At f i rst it was f rustrating as his philosophical writings were int ellectually very challenging I r emember that the firs t book I tried reading was Subshyhasita Samgraha IV I fell asleep after one page -- I couldnt join toge ther the t hought flow of more than two paragraphs a t a time and my mind eventual ly gave up in exhaustion
lhen I came upon Idea and Ideology liThe centrifugal act ivity of tbe mBcrocosmic nucl eus is known as saincara bull bull Again I was f russhytrated and about to give up But then the title of the las t chapter caught my attention It was The Cosmic Brotherhood I turned to it and immediately became very fascinated It was the first time I re~lized
Ananda Marga had a developed social philosophy I was struck by the implications of these social concepts Baba was propounding Here was the core of a program to establish a new society - not just a vague and utopian attempt at integrating spiritual sentiment into the social sphere but a grounded and practical social thought based on a spiritual ideal
I then became eager to know everything I could about Prout I man- aged to acquire a good selection of social philosophy writings and I atudied them regularly
I became unit secxetary of a small unit Once we organized a county level seminar and I decided to give a talk on Prout at it Prout conshy~~~ts were so revolutionary and so extraordinary that I wanted to share them with the other margiis Beforehand I told people that the talk on Prout would be special and would help them understand more of the uniqueshyness of Ananda Marga I had much difficulty preparing this lecture as the ideas were diff itult to assemble in my mind in an orderly flow When I gave the talk I was nqt able to speak clearly on the subject and nol able to answer many of the questions which came up People became bored or confused Afterwards I was depressed and cried
10
In 1975 I became a Prout worker Because of my position I was called to give lectures and training programs on Prout This helped to inshy
ease my depth of understanding of both the social and spiritual philosshyophy (actually ~tis not possible to study these two aspects of Ananda Marga ideol ogy in isolation from each other)
As a part of my study I took comprehensive notes on each and every Prout book Taking the notes acted to imprint ideas very deeply on my mind I n taking notes on the first nine pages of Human Society II I had to spend nearly one hour on each page befo re I felt I could undershystand Babas concepts clearly enough to put them into my own words Now Im very familiar with Babas books If anyone asks me about a subj ect I can usually tell i n which book and in which chapteF there i s a re fe rence to it
Giving l ectures and taking notes helped me to gain a forma l und-- r shys t anding of Prout but this was not what gave me a full appreciatioI f I
its significance This I attained by seeing its immense importance ana rel evance to the phil osophical problems which have preoccupied t he great social and economic thinkers
I started to gain a sense of this relevance through doing public Prout work I had to interact with people adhering to different politshyical phil osophies and I had to contrast OUL Proutist viewpoints with those of other socio-economic theories This required my making an inshydepth analysis as to whether our Pro~t provided s ounder answers to the problems of political philosophy And if I thought ~ong and deeply eshynough I came to clear understandings of the completeness of the ideas Baba had propounded
Once in preparation for a Prout training program I isolated mys e lf a remote area for a month Duri ng this period I continuously studied
opics of philosophy and political-economic t heory At t his time I r eashylized t hat I could not onl y understand the elaborate ideas of historical and modern philosophies but I could also competentl y cri t ique them How had my r e latively uneducated int ellect acquired this ability I realize d that it was only due to being able to reflect on these theories from the vant agepoint of Babas ideology Through t h i s experience I cou l d appreshyciate more fully what a powerful intellectual tool his philos ophy is
You know there are fundamental problems of great importance which have long been the subject of intense debate among various schools of thought The answers propounded -by different thinkers have had profound inf l uence on the course of history Whole societies and whole epochs adopted certain philosophies and based their worldviews On them Their ~orldviews then determined their social and personal values which in turn aff ected the way they acted and the way they constructed the i r soshycial environments Accordingly it was determined to what extent or i n what manne r t he people of thes e societies were ab l e to find f ul f i l lment and progres s in their social life
Through the ages there has been a great striving for ever-broader understandings more rational conceptions and more humanistic approaches But this striving has always been tainted by class biases narrow outl ooks intellectual pride incomplete understanding etc Thus perplexing p rob shylems remain unsolved for humanity In fact not onl y do prob lems r emain bu~ due to the cumulative effect of certain fundamentally defective ideas a great gulfing civilazational crisis is yawning ever wider threatening ne very existence of our world
A new and comprehensive ideology of life - one which is wholistic in ~ts scope and has humanity as its fundamental concern - is the necess ary factor for our survival The Ananda Marga ideology from all t e de~
Please turn to page 14 11
lata latah JATA NAME Adam BORN ON September 13 1980 TO Mark Fried7aY and Jane Dahl
(Maya-li1 ta and Jo t i )
JATA NfiME JosJua Robert BORN ON November 2 1980 TO Sudeva and Sujata JATA](A3MA - Naveriber 9 1980 SPIRITUAL NAME Tapas vi PAR1NTS KaZvam and Chandra Shekhara Prasad from Ba ba F1rS 7 food
Baba has made some changes in spiritual practices In the most recent edition of the social norms He omits the one which says Say Good morning Good evening and Good night~ according to the phases of the day You may still use these greetshyirigs as per choice but a namaskar will suffice
Baba t has also said that when doing kiirtan there are only two positions for t~e hands and arms Eitner clap your hands Qr lift your arms and hands straight over your head Dadaj11 Yati1shvarananda also recommends to tilt your head back and upward
12
22
and JAN FEB lIAR APR lIIAY JVN JUL AUG SEP OCT NOV DEC
EX 1 31 131 30 29 28 27 26 24 24 22
A 6 4 6 4 3 2 130 29 27 27 26 26
EK 17 15 17 15 14 B 12 10 9 8 7 7
p 20 18 20 l ~ 18 17 16 15 13 13 11 11
A (Amavisga) New Hoon P (PUrni Dlii) Full Moon and EK = Ekdashii I
Accordi ng to the Ananda Mia Sljstelll of obser ving Upovaha one is to 4bstain from all food and dr lnk fro sunrise on tbe dllg thIlt includes the peak lunlttion or strongest effect until sunrise of the follOfil1 d61J
In de termining this t able of s tandard UpovtUl1 days for New York Sector this calendar has aver aged by l a t itude and longitude the Mean Local Times for each PUrrlW and Amavasga peale lunat i on in r elation to the average Mean LocU liznes of sunrise for 1111 of North America
ldditional information on observing UpoVIUla c an be had bl seeing PltJ 13 of Cargilcarga Part II (1978 Edition) pp 10-11 (Chapter 3) of cargacarya Part III (1979 Edition) or by consulting any acarya of AIuutda MGtIIga
FmiddotES VA s Navav~a (New Years Day --- Global) 1s t January Ttmrsday
~ OivtUa (Blue-Throat Day) 12th February Thursday
Vadhithi OivlUla (Co1ll1lJernoration of DadJuchis ) 5th Karch Thursday
V46antut6ava (Holiil (Festival of Colours) 20th Karch Fri day
AItanda (VaululkhUl p~ (Nargll GUIll Birthday) 19th Nay Tuesdag
SItJr4VanU ptfJuUma (ConaelllOration of First Initiation) 15th August saturday
SIuVuuIDt6ava (AutQllll) Fes t ival) 7th October - 11th October
idinM (Childrens Day) 7th October Wednesday S~ (Publ1c Dag) 8th October TbursdayAllmnu (Fine Arts Day) 9th October FIidalj Navamii (Kusic Day) lOth Oc1ober Saturday VtUhaJnLi (Vijayot4ava) (Day of Spi ritual Victory) 11th Qctober SUPQal
vuxvaJli (Festival of Lights) 27th October Tuesday
BlvudJuJvUiiytL (Brothers Day) 29th October Thursdag
Navaluut (New Crop Harvest) Locally celebrated on anl PTIrrliavt of the season i n which the main crop is harvested
For a more co lete IllI4 detailed 8lrplanation of the his tory backgr ound and conshyducting of these f estivAls pleJse see pp 17-21 i nclusive of Cazyac4la Part I (1975 Bdition) or consult any lfcUyIl (Pleas e lIote Tbe AIutnd4 PWoUmtl celeshybration fox 1981 be9inB at 0607 LT (Hean Local Time) on Hay 19 whereas the actual Purrfi tlllll of the ~nfh of Vaestulkha occurs at 0804 GMT the same day Xhose ab ing UpaVcent6I1 ~r will fast on Nay 18)
13
EDITORIAL
Ba ba a d taille 1es tTOJs causes du p~ch en s oc iete comme 1 ) scarcete des r e s ources physicals et mentals 2) surshyaccumula t i on des resources physicals et mentals e t 3 ) s tagshynance aux r o yaumes physicals et men tal s Mais en di s cutant I e poin t deuxi~me II fait clair q u i l y a aussi la possibilshyi te de la suraccumula t i on spirituelle comme une cause du pech e
Un e xample de cela serait I e y o gi recl us qui se developpe sPirituelment sans c oncern p 0 ur les autres en la societe Even t uelment cet ~goisme m~ne ~ la d egradation de soi-meme
Cel a doit n o us rememorer de l importance d u pra~ar II e st l oin de la veri te qu un personne spiritue1 men t developpee peu t bien maintenir son existence s sectpare de 1a societe En verite 1e plus luon e st s ens ible a l a 1l21eur d u sa dhana
It I
gu on a e te donne l e plus qu on cr~ e des reacti an s potenti al es dans son espri t e11 r efusant d offrir cet s adhana aux autres
i1 Fr ench translation of t he e di torial an page 2 of the August 1980 i SSLH
A PERSONAL APPRECIATION OF BABAS IDEOLOGY Continued from page 10
tailed study I have been able to undertake appears to be that needed i shydeology
This ideology as I have just said is the necessary factor fo r esshytablishing a new era But it 1s not sufficient So what more is needed It is persons dedicated to materializing this ideology in t he pract ical r ealms of life This is a great task and a great mission It is an enshydeavor full of purpose in which the deepest aspirations of the spiritual aspirant can be given inspired expression There is now an opportunity unparalleled in human history to give expression to ones noble visions and aspirations The ~ask before us is nothing less than saving humanishyty from great doom
Those who want to engage in spirited struggle to reorient and transshyform society should first gain a clear understandi ng of Babas ideology This will be of immense help in your humanitarian undertakings bull
CRn-iSON DAWN BUDGET
September - October issue Prorated revenuebullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull ~ bullbullbull bullbullbullbullbullbullbull ~ bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull $184~17 Expenses - Printing bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull middotbullbullbullbull $120 00
Mailing bullbullbullbullbullbullbullbullbullbull 11- $ 3267bullbull 11 bullbullbullbullbullbullbullbullbullbullbullbullbullbull
T~rier support (eStfmatP~J bullbullbullbullbullbullbullbullbull ~ bullbullbullbullbull $10000 Total expenses bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull $25467 $25467
Balan~e bullbull II ~ ($ 70 50)
1
EWS RIEFS
Vancouver region A press has been set up There is now an Ananda Marga Universal Store and a jagrti school Lincoln unit A press has been set up Cuba Didijii Ananda Rama visited this island and did both pracar and relief work Belize Dadajii Satyamakananda visited this country and did both pracar and relief work Los Altos Hills unit An AMSAI school is being set up and a building has been rented WomensWelfare Department Land for a master unit has been donated in New York Grenada During a seven day stay on Grenada Dadajii Danaviira had good experiences among a hospitable and pure hearted people interested in meditation There were forty-four initiations while Dadajii was there Grenada at the southern end of the Windward Islands is one of the most isolated islands in the Caribbean The people maintain more of their identity as Africans than do many of the people of other countries in the area There is a strong movement to go back to their roots to regain their
as black people One aspect of this pride is the Rastafarian movement found in other Caribbean countries as well Rastafarians bel ieve that Haile Selass ie was God and worship him They are spiritually inclined and have revolutionary sentiments They along with most Grenadianssupported Maurice Bishop and his New Jewel Movement when he seized power a year ago Bishop is trying to ameliorate the poverty in Grenada (Dadajii saw greater poverty rural and urban in Grenada than he did in India) by encouraging agriculture and tourism But some people are now disappointed because the spiritual and cultural aspects of the revolution have been given a low priority These people are very interested in samaj and PROUT and ready for so~ething new Some people are really strong in their dislike for whites because of one hundred years of colonial exploitation Altogether there are many people sympathetic to Ananda Marga ~hich teaches true spirituality and seeks to strengthen the will of the people as opposed to the old dogmas of religion which seek to oppress people intellectually and psychically A black acarya or LFT could do tremendous work in Grenada
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November 1980 Volume 9 Number 10
CONTE TS
THE SUPREME COMMAND Eng ish Spardsh Frencb Dutch bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull bull bullbullbullbull bull bullbullbullbull bullbull i nside f rant (~I er
ARTICLES The f ifteen sbiilas (part 2) bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull bullKaruna Devi bullbullbullbullbullbullbullbullbullbullbullbullbullbullbull 2
Two pOeITlB bullbullbullbullbullbullbullbullbullbullbullbull bullbull bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull Karuna Bltakti Gale Ducbambullbullbull ( bull bullbullbullbullbull bull ~ 3
Psychic diseases bullbullbullbullbullbullbullbullbullbullbull bull bullbullbullbullbullbullbullbullbull bullbull bullbullbullbullbullbullbullbullbullbull Shrii Shri i AI nan~tamu I rti bullbullbullbull 4
When you help someDod)~bullbullbullbullbullbullbullbullbullbullbull bullbullbullbullbullbullbullbullbullbullbullbullbull suri r Shrii At nandampmu [ t i 7
A ~nanda Ma rga in Jamaica bullbullbullbull ~ bullbullbullbullbullbullbullbullbullbullbullbull ~ bullbullbull bullbullbullbullbullbullbullbullbullbullbullbull II 9
A personal appreciation of Baba s ideologmiddot bullbullbullbullbullShyam Sundar bullbullbullbullbullbullbullbullbull bullbull lO
Jata Jatakarmabullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull ~ bullbull bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull bullbullbullbullbullbullbullbullbullbullbullbullbull 12
sp~~~tual pract~ces two changes bullbullbullbullbullbullbullbullbullbull bullbull bullbullbullbullbullbullbull bull ~ bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull 12
D~PARTMENTS
~ast days an~ festivals for ~981 bullbullbull bullbull bullbull bullbull bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull bullbullbullbullbullbullbullbullbull 13 Editorial en franiais bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull ~t~ bullbull ~ bullbullbullbullbullbullbullbullbull _~ ~ bullbullbull bull bull bullbull 0 bullbullbullbullbullbullbull 14 News briefs bullbullbullbullbullbullbullbullbullbull bull bull bull bullbullbullbullbull 15 Subscription and renewal formbullbullbullbullbullbull bullbull bullbullbullbullbullbullbull bullbull bullbullbullbullbullbullbullbullbullbullbullbullbullbull ~ bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull 15 Dharmik oppllrtuni ties ~ ~ bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull bull 16 ChaIlge of address form ~ ~ bullbull bullbullbullbullbull to bullbullbullbullbull bull 16to
Sectorial addresses bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull bullbullbullbullbullbullbullbullbull ~ bullbullbullbullbullbullbullbullbullbullbullbullbullbull inside back cover
INSPIRATION Shrii Shrii Anandamurti EDITOR A carya Amita bha Brahmacarii CONSULTING EDITOR Acarya Danaviira Brahmacarii PRODUCTION MANAGER Ananda Da t sa PRINTING Humanity Press Thanks to Sarasvatii
A NOTE TO SUBSCRIBERS A subscri ption t o the Crimson Datm is for tle1ve i s sues A double issue coun Be ne against your subscription
THE FIFTEEN SHIILAS Karuna Devii
(continued from last issue)
Six Sweet and smiling behavior When we proj ect a positive attitude to all whom we meet and in all of our dealings we are creating an atmosphere
of goodwill and love among people Even when we feel negative or deshypressed it is important to take a positive perspective of this state of m1hdDe~cause negativity can affect the collective samgacChadvam and lower the group and individual ideation When we take our problems inshyto perspective and surrender the results of all our actions at the feet of -the Guru we experience Maduvidya or the sweetness of the Lords creshyation Our behavior then can only be sweet and smiling
Seven Moral courage This is the only way we can develop the determination neshycessary to combat evil in the world Without moral courage crime corshyruption and general negativity w1ll rule us Moral courage means being able to express and do the right thing no matter how dif ficult or how great the obs t acles It means standing firm in our sadhana maintainshying centeredness no matter how strongly our lower propensiti es may be pushing us to compromise our rshta and Adarsha
Eight Setting an example by individual conduct before asking anyone to do the s ame Baba has often instructed us to let His mission be ~nown by our actions in the world and that we should be great by our sa dhana ser- vice and sacrifice Words are meaningless unless they are backed by our ~teadfast and true acttons Unless-we mBke our own ideation and disci Jgtline str~ng our talk of progress1ve change will only carry the vibrashytion of bypocr1sy Uniting moralists is an actton which can only be pershyformed with honesty and s-lncerity on our part bullbullbull through becoming strong ourselves and inspiring others by our example
Nine Keeping al oof from criticizing condemning or mudslinging and all sorts of groupism Over and over again Baba is asking us to leave off any mental verbal or physical behaviors that can create divisions among people This is so important because our mental energy is increased by doing sa dhana Our thoughts and actions become very potent and any divisive tendency no matter how subtle will have a great impact on the general well-being of s ociety Consequently all positive and unifying mental verbal and physical energy we may have will go a long way toward bringing Margiis and all people of the world together
Ten Strict adherence t o yama and niyama This point cannot be overemphashysized Yama and n1yama is the foundation of our sadhana and wit hout it our sadhana is an impossibil~~ Our lower propensities are conshystantly being stimulated by our mental ftnd physical environment This puts us into a state of imbalance being thrown from urge to desire and back again according to our samskara Yama and niyama is the best way we have to quell our mental storms and create a condition of balance within us A balanced mind allows for consistent and true meditation It enables us to make use of the cosmic energy that we acquire through ~ed1~atton to develop our intUition In an unbalanced mind this same energy only p ts our turbulent being into greater turmoil as our 8a shydhana increases and potentializes the experience of our samskaras
(Continued next issue)
SWEETEST ONE KaJtuna Bhalli
Oh 6weuut One eyU 6 a iUnd and ww e 6ace 6 eJ(ere and unciihgui5 ed
Oh 6weuut One ~Im encounaged by You to live thltough aU the daJtlmeA6 to 6ace the 6 uYlfll6 e e v eJt Yl ewbull
Oh 6weuut One You make me want to 6bg a ~ong that neveJt end6 A 6ong that bung6 ~tant 6tJtangeJt6 to become ciO6 e 6tUend6
Oh 6weetut One You ~YL6piJte me to 6tJUve to become ill ~ can be and to atta(yl the 13LiA6 You have tueJtved OOIL me until Love6 6~nat v~ctolLY
A child6 eyu fayed CJUj~ng ~n an open Meld WeJte the tocfu thai 6illed M6 6tomach aU the woJrid couid y~eld He tJUed to watk away OMm the 6lum6 wail6 06 death But he Wa6 too wed OMm hungeJt to even make the 6tep6 An eMthquake had 6hook ~ out 06 M6 home H~ 6ornJhj gone he Wa6 ali alone Hw eju weJte 6woUen wLth teaJl6 ~ head Wa6 ~n a 6wiJrt Wa6 thU ali he coutd obhUn 6Mm th-W cltuel ctuel woJrid A celttain acalttja came and took kl6 hand He 6~d I will teach you peace and happ~nu6 ~n a new i and He Wa6 taken in and ned and even had 6 orne 6ieep He i eatned a new tJtade that waf ~ to keep The 6uYL ILO6 e veLy bJtigYtt on what 6eemed a gi oornlj day FO IL th-W child had 60und a new way Love ~ ill thete w rnj nJtiend tove w ali thete ~
May love guide jOu crown thJtough the path 06 bUM
GaLe Vutham
3
PSYCHIC DISEASES
Shrii ShrH Anandamurti
The subject of dis course was the faculty of knowl edge The other day I s aid that knowledge is certainly an action but that is not exclusively an action of the material world nor of the abstract Rather that is a happy blending of physical and mental strata The faculty of knowledge results in anubhava or perception and finalshyl y ends up i n rea lisation You can gather knowledge about an elephant in various ways - either through ocular vision or through hear i ng of trumpetti ng of an elephant or by hearing foo t f alls of t h e elephant However t he result i s the formation of a mental elephant In the next stage almost your whole psychic body is metamorphosed i nto that mental elephant a very microscopic portion of the mind is left out as the witnessing entity
Now how does it happen Whenever a knowing action takes place wi t hin the arenS of mind a portion of it plays the subjective role another portion the objective r ole The mind is divided into two chambers As a result of divis ion of mind into two chamshybers a maj or portion of the ectoplasmic stuff goes to the obj ective chamber and the portion of the knowing self goes to the subjective chamber
Suppose you are visualizing an elephant In this case a major portion of me tal body is transformed into a mental elephant In the wakeful state when your conshycious mind remains active you understand that you are visualizing a mental elephant bllt you are not aware that your mental body has been converted into elephant The reason i s that your concious mind makes you a little conci ous of the empirical world shyyou are aware while pwake that you are sitting or laying so conversely when the concious portion of the mind remains active you conclude that you have turned into an elephant On many occasions it so happens that the mental body is not finally transformed into an object that is you dont form a clear conception that you have turned into an elephant
In dreams one takes the mental elephant to be a real one because the real emshypirical world is non-existent for him Naturally in dreams he fabricates a world in the way he thought in his wakeful state and accordingly he thinks the things dreamt of are real But if the mind is disturbed as a result of some serious accishydent or disaster the dream world is shattered This mental disturbance may take place in waking state as well as in sleep For instance in dream you may visualize that you are flying in the sky by Pushpaka Rath (Indian mythological plane) Suddenly the horses of the chariot stopped flying and the chariot started falling in the lightning speed Now if in a wakeful state you happen to see a chariot f alling that dangerous way you would have been frightened out of wits In dream you startle in fear and consequently the chariot in your mind no longer remains inshytact you wake up from sleep Mind takes less time to work than the body That i s why it will take you four or five days to go to Delhi ~k~ a s t ory and then return but in dream i t can be completed in t hree minutes because minds speed is much greatshyer than that of t he body Maybe you dreamt j us t f or two minut es only but after the dream i s over you felt as if you were dreaming for a long long period But actual you dreamt for only two or three minutes
Another thing s - whe a dream object an object of imaginationseems t o be abshyo ltely real in that case there is a marked change in the personality also Ghostshy
s for instance is case in point The ghost affected person thinks that c t e ghos Possession by spirits is also another case of this type
ere also the affected person th1rults himself to bullbullbull a deity Its now i order to free his mind f~om the thoughts of ghosts One will have to bring about disturbance in the body of the affected person - you will have to create frightful circums tances that will startle him Various metilods are adopted for that purpose and consequently he realizes his mistake that he wrongly ideftified himself with his mental object Sometimes it also happens that the thought of object comes within the obj ective chamshyber f rom the material world ones ectoplasmic stuff becomes so much concentrated that you can uti l ize it in various ways There are some Dadpeope wh o misuse their ectoshyplasmic strength by some special methods For instance they might drop bones or bricks by dint of their ectoplasmic strength while sitting in a corner at a l ittle distance But the common people think those are t he actions of ghosts whereas t e f act is dif f erent
If you find out that person give him a good jerk and the ectop l asmic strength of that man wil l be altogether destroyed he will be forced to stop his roguery This s ci ence of application of ectoplasmic strength through objective mind on the exshyternal events or objects is known as raksasii vidya in Sanskrit
There is a story in the Ramayan to illustrate this point Once Aungad t he son of Bali went to King Ravanas court to present his credentials to him At the time were seated there the King Ravana himself his son Meghanatha i~e~ Indrajit and his nineteen ministers When Aungad appeared in the court there was the actul Ravanaand those nineteen ministersin order to misguide Aungadbegan to think mentally they are also Ravanas Aungad was really confused Those ministers apshypeared to him as the exact prototypes of Ravana though t hey were in their own forms Only they were thinking inwardly that they looked like Ravana The impact of t heir thinking that way and the collective ectoplasmic strength had its ef fect on Aungads mind Aungad began to see that there were as many as twenty Ravanas sitting in t he court Then how many Ravanas were there He wondered in great confusion that Megshyhanath did not think in the way that ministers thought and hence his personality unshyaffected how would he think himself to be a prototype of Ravana his own fatherso he was sitting as usual In this case those nineteen ministers were f ully utilizing their ectoplasmic strength of the objective chambers of their respective minds Just as in spiritual practice when one is required to direct ones mind t owards Paramapu~ rusa one is not expected to move or walk or practice sit ups and push ups etc Aunshygad now contrived a plan to create some disturbances in the minds of those assumed personalities Otherwise how could he distinguish act~al Ravana to whom he should submit his credentials So Aungad planned to anger those ministers as a result of which they would loos~n their mental concentration and the assumed personality of Rashyvana would drop off tiiei( addressing Indraj iita Aungad said Hello Indraj iita how strange that I find as~ny as twenty Ravanas Are they all your fathers This anshygered all and immedi ately the concentration of objective chambers vere disturbed and the ministers returned to their own figures Something more has to be said about obshyj ective mind
The faculty of knowl~dge as we know js subjectivisation of e~tern~l objectivshyity Now the subjectivisation of anything external is the f irst att empt the first step to the Supreme subjectivisation When the objective mind first subjectifies an external elephant the first phase is the obj ectivisation of TI-ind and to know that is the o~jective knowledge Now is there no other aspect of the faculty o~ knowledge Yes besides this there are two other kinds of the faculty of knowledge There may arise various psychic diseases if there is the defect in the step of objectiVisation of mind Remember that mental disease and brain disease are not the same thing bull They ar8 quite different Brain disease occurs dee to some wou~d of some part of the brain ox some congenital defect or due to heredita1~ reasons Lhe brain fornation is
5
~ampered Whereas the menta disease is different Mental disease means a trouble in the objectivated mind the first step the first stage in the process of subject visatiou Many persons while building their objcctivated mind f orm the same thin repeatedly out of weakness and ou~ of fear form images repeatedly that mental disshyease is called phobia Kam sa one week before his death thought and thuught of Krs n ~ a only Whethshy
er he liked it OT not his objectivated mind created the image of Krsna and he thought that Krsna woul d kill him illiichever direction he looked at water or wa l l or sky his objectivated milld hacl createu iorms of Krsna and in the process hi objectivated mind had been stronger than the subjective mind that means his mental death and mental death means phys i cal death Another case in point is hydrophobia A dog has bitten a person who has gr own terrib l y frightened Objectivated mind s~esshyouly the images of dogs in water dogs on all s i des t his mental disease i s cal l ed hydrophob ia Tb~ t is why the human should have full contro l over t he obj ec tiva ed rni oJ Lo avert serious psychic problems Many a t ime i t so happens that the r o= ma) no t be f ear 11 ~ lle mind but becaus e of weakness the s ame thing comes to the mi uu I emiddot c urcently this is called manla Among wumen ill cerLain countrieamiddottlere is ow UlCiLlshy
ia ~ touch mani~ They tell the so- called low-caste people or even their own people n n t to tOl~ch them to remain away from them While walking they take particular car e not to touch or be touched by things considered unholy in their prejudiced judgment In this case their objectivated mind is full of so-called unclean things As their minds always hovey arounrl those un~lean thingR externally -also they look down upon unholy thing~ They judge people in terms of casteism and t hus their minds be~omp the dens of impure dirty and mean thoughts Once I s aw a woman to whom ano t her woman of so-called low caste came to show her grandchild Now the first woman who was a chronic victim of tou~h mania wouldnt to~ch the chi ld but would allow her keeping a s afe djs t ance and maintaining her so-called purity This is mania
There was another person I know He was quite healthy and would do normal cho r es of du~y with ease He was under the impression though without any rea~on
that there was some trouhle in his stomach Actually there was no disease he had a normal health Occasionally he used to come to me and complain of some trouble in his stomach This was his mania
Moreover because of problems in the objectivated mind people suf fer from varshyi ous psychic comp l exes For instance there are some who are inclined to think that nobody cares f or them neither the friends and relatives nor even the domesti~ ani~ mals They unnecessarily think that everyone is deliberately avoiding them dislikshying them ignoring them and t~us they grow disappointed dejected disspirited and gradually lose all charms all attractions of l ife They may even commit s uicide This kind of mania is called melancholi a
The defect in the objectivated mind may result in inferiority co~plex or supershyiority complex When the objectivated becomes expansive enough to pamper ones ego one develops superiority complex One starts considering oneself ~pperior to others in points of knowledge actional faculty organizational calibre or other qualities of leadership and unnecessarily slights others Such a person expects preferential treatment VIP honor and explicit obedience from others If ever accidentally their ego is hurt even slightly they become violently angry This is another kind of manshyia
Conversely there are some o thers who exert too muCh pressure that leads to conshystriction of their objectivated mind In such a state their mind fails to gras p bigshyger things He starts considering himself inferior to other persons in all respects education social position etc Normally such people unnecessarily become nervous and begin to f~lter or fumble before elder~y or senior persons They lack in faith or self-conf idence in themselves This is inferiority the best way to cure such people is to generate self confidence in them by frequently advising him not to feel infer to anyone Slowly and gradually he will free himself from inferiority complex and a feeling of superiority will increase But be careful that after a certain stage sushyPftriority complex should not be allowed to grow 6
Most of the psychic diseases if not all grow out of defective control over the object~vated mind If one is alert one can avert any trouble Those who regushylarly practice iishvara pranidhana or dhyana can re~in free from these diseases beshycause t hereby they keep their minds in a balanced form Of th~ numerous benefits of
sadhana one is that it keeps the mind free from psychic diseases it encourages t he na tur al gr owth of a natural mind Thi s is a tremendous factor in and not only i n individual life but in collective life as well some such problem may ari se Not only individual human beings but also big communities suff er from this sort of psychic disease A subjugated people suffer from inf eriority comp lex from a soverign people the ruling people When India was dependent country there were many Indians who used to describe the rul~ng community as Gods children obviously to their deep-rooted inshyferiority complex Most of them would wonder - will India ever see the right of freeshydom When will we ever win war against the ruling class That shows that the entire community was a victim of inferiority complex And to remove the inferiority complex was needed a group of leaders endowed with enormous mental strength and towering per shysonality a group of mighty personalities India at that time was not fortunate enough to have such types gr~at pers~naliti~~_That is why the period of struggJe fa r indi an freedom had to be prolonged Otherwise she could b e free in les s time L s ay all this because the psychic disease I have j ust discussed affect not only individuals but also collective bodies You must remain vigilant so that you as i ndividuals mus t not be their victims and in collective life if there is any such disease you rust see to it that they are eliminated
CVherz uou help 6omebody i6 you he1p hhn a lot then that 6ellOLt will become an invalid So i6 Ijou want to help Mmebody YO I
6 houid help them a LUtte bit at 1-Ur6t then peJrhap6 latvz a Littie moJte oftOm time to time Hot aU at once YOM poUcy 6hould be that lOU will help a pVL60n in accoJtdance will hi6 need6 not too much not tota1iIJ he1ping otheJtWi6 e he will not tJty nOll hi6 own deve1opmen-t You help him a Littie then eet him 6tand on hi6 OWn and he will automaticaUy mile up activiileo in 1tL6 OWn 6 p-UUt and lAUh hi6 own ideM
Shtii ShUi AI Ylalldamu Jtti
7
Tv AnanJa Harga Ch11drens Home I J TOl- RAWA enter t ainment January 1 1980
bull
ANANDA MARGA
In JAMAICA
Ae Shiveshvarananda Avadhu~ta
Ananda Marga activities started in Jamaica in 1974 Seven marshygiis held first dharma cakra on Good Friday of that year By 1979 the number of active margiis had grown fivefold These margiis were mainshytaining a rented jagrti giving a ~ga class on a regular basis and opshyerating a cooperative society They had started a peoples night school and were opera~ing a summer school The members of the active RAWA unit were conducting a creative dance program and were also teaching karate classes bull
In August 1979 I came to Kingston when Baba was supposed to visshyit the island All the margiis were eagerly counting the days until Hib arrival But His program was cancelled The margiis did not give up hope We ~rganized a retreat on top of a mountain utilizing the delay to bring together the Jamaican brothers and sisters and the margiis who had coine from Vancouver and Guatemala After we came down from the mQhnshytain top retreat every day we did collective meditation and thought ofshyten and intensely that Baba should COlle bull At last our desire was realshyized In September sud4en news of Babal s coming exhilarated us He would come not o~ly for a visit but for Dharma Kahacakra Our joy knew no bounds
During Babas visit He advised us to start a school attached to our LFT training center and also a childrens home and kitchen garden We have already realired these projects but we are still struggling for their expansion and to establi8h them on strong foundations Margiis are busy in fund-raising programs Of course these are some ways through which we are always connected with Baba
In February 1980 Didijii Subhadra Acarya arrived in Jamaica Since her coming here the Womens Welfare Depar~ent 6f Ananda Marga is becoming more active day by day They have also started a home a school and an Ananda Marga Universal Store in thei r WWD Centre With these new facilities Ananda Marga now has two schools two homes three AMOS and one cooperative soc~e~y There are five units- three in Kingsshyton and two in ot~r parishes
We are conducting five yoga and med1~ation classes regularly There are two RAWA units and one RU club Both the RAWA units are quite a~ tlve They have a variety of programs - yoga classes creative dance debate and essay competitions ~- ~ classes etc The creative dance sectio~ of RAWA won some medals _ 1 dne last national dance competition Ananda Marghas shown its activities i~ relief work too AMURTEL did their relief work in Portland parish badly hIt by Hurricane Allen Their work was much appreciated by the public and the government offi cishyals
The mergiis are very siaple here spiritual and enthusias t i c The strength of tnelr mediatation i~ helping them to get more and more grace from Baba This is how Atlanda Maraa 1s expanding in Jamaica We pray to Balba to viRlt our island again
bull
A
PERSONAL APPRECIATION
Shy am Sunci~l
Very early as a Margii I took to r eadi ng Ba ba s books I had studi ed the social and spiri t ual phil os ophies of other pr ogress i ve pclitshyical and spiritual thinkers and was natural ly interested in Ba bas pershys pectives I would go to my local j agrti pick Babas books off the she l f sit quie tly in a corner of t he room and read t hem At f i rst it was f rustrating as his philosophical writings were int ellectually very challenging I r emember that the firs t book I tried reading was Subshyhasita Samgraha IV I fell asleep after one page -- I couldnt join toge ther the t hought flow of more than two paragraphs a t a time and my mind eventual ly gave up in exhaustion
lhen I came upon Idea and Ideology liThe centrifugal act ivity of tbe mBcrocosmic nucl eus is known as saincara bull bull Again I was f russhytrated and about to give up But then the title of the las t chapter caught my attention It was The Cosmic Brotherhood I turned to it and immediately became very fascinated It was the first time I re~lized
Ananda Marga had a developed social philosophy I was struck by the implications of these social concepts Baba was propounding Here was the core of a program to establish a new society - not just a vague and utopian attempt at integrating spiritual sentiment into the social sphere but a grounded and practical social thought based on a spiritual ideal
I then became eager to know everything I could about Prout I man- aged to acquire a good selection of social philosophy writings and I atudied them regularly
I became unit secxetary of a small unit Once we organized a county level seminar and I decided to give a talk on Prout at it Prout conshy~~~ts were so revolutionary and so extraordinary that I wanted to share them with the other margiis Beforehand I told people that the talk on Prout would be special and would help them understand more of the uniqueshyness of Ananda Marga I had much difficulty preparing this lecture as the ideas were diff itult to assemble in my mind in an orderly flow When I gave the talk I was nqt able to speak clearly on the subject and nol able to answer many of the questions which came up People became bored or confused Afterwards I was depressed and cried
10
In 1975 I became a Prout worker Because of my position I was called to give lectures and training programs on Prout This helped to inshy
ease my depth of understanding of both the social and spiritual philosshyophy (actually ~tis not possible to study these two aspects of Ananda Marga ideol ogy in isolation from each other)
As a part of my study I took comprehensive notes on each and every Prout book Taking the notes acted to imprint ideas very deeply on my mind I n taking notes on the first nine pages of Human Society II I had to spend nearly one hour on each page befo re I felt I could undershystand Babas concepts clearly enough to put them into my own words Now Im very familiar with Babas books If anyone asks me about a subj ect I can usually tell i n which book and in which chapteF there i s a re fe rence to it
Giving l ectures and taking notes helped me to gain a forma l und-- r shys t anding of Prout but this was not what gave me a full appreciatioI f I
its significance This I attained by seeing its immense importance ana rel evance to the phil osophical problems which have preoccupied t he great social and economic thinkers
I started to gain a sense of this relevance through doing public Prout work I had to interact with people adhering to different politshyical phil osophies and I had to contrast OUL Proutist viewpoints with those of other socio-economic theories This required my making an inshydepth analysis as to whether our Pro~t provided s ounder answers to the problems of political philosophy And if I thought ~ong and deeply eshynough I came to clear understandings of the completeness of the ideas Baba had propounded
Once in preparation for a Prout training program I isolated mys e lf a remote area for a month Duri ng this period I continuously studied
opics of philosophy and political-economic t heory At t his time I r eashylized t hat I could not onl y understand the elaborate ideas of historical and modern philosophies but I could also competentl y cri t ique them How had my r e latively uneducated int ellect acquired this ability I realize d that it was only due to being able to reflect on these theories from the vant agepoint of Babas ideology Through t h i s experience I cou l d appreshyciate more fully what a powerful intellectual tool his philos ophy is
You know there are fundamental problems of great importance which have long been the subject of intense debate among various schools of thought The answers propounded -by different thinkers have had profound inf l uence on the course of history Whole societies and whole epochs adopted certain philosophies and based their worldviews On them Their ~orldviews then determined their social and personal values which in turn aff ected the way they acted and the way they constructed the i r soshycial environments Accordingly it was determined to what extent or i n what manne r t he people of thes e societies were ab l e to find f ul f i l lment and progres s in their social life
Through the ages there has been a great striving for ever-broader understandings more rational conceptions and more humanistic approaches But this striving has always been tainted by class biases narrow outl ooks intellectual pride incomplete understanding etc Thus perplexing p rob shylems remain unsolved for humanity In fact not onl y do prob lems r emain bu~ due to the cumulative effect of certain fundamentally defective ideas a great gulfing civilazational crisis is yawning ever wider threatening ne very existence of our world
A new and comprehensive ideology of life - one which is wholistic in ~ts scope and has humanity as its fundamental concern - is the necess ary factor for our survival The Ananda Marga ideology from all t e de~
Please turn to page 14 11
lata latah JATA NAME Adam BORN ON September 13 1980 TO Mark Fried7aY and Jane Dahl
(Maya-li1 ta and Jo t i )
JATA NfiME JosJua Robert BORN ON November 2 1980 TO Sudeva and Sujata JATA](A3MA - Naveriber 9 1980 SPIRITUAL NAME Tapas vi PAR1NTS KaZvam and Chandra Shekhara Prasad from Ba ba F1rS 7 food
Baba has made some changes in spiritual practices In the most recent edition of the social norms He omits the one which says Say Good morning Good evening and Good night~ according to the phases of the day You may still use these greetshyirigs as per choice but a namaskar will suffice
Baba t has also said that when doing kiirtan there are only two positions for t~e hands and arms Eitner clap your hands Qr lift your arms and hands straight over your head Dadaj11 Yati1shvarananda also recommends to tilt your head back and upward
12
22
and JAN FEB lIAR APR lIIAY JVN JUL AUG SEP OCT NOV DEC
EX 1 31 131 30 29 28 27 26 24 24 22
A 6 4 6 4 3 2 130 29 27 27 26 26
EK 17 15 17 15 14 B 12 10 9 8 7 7
p 20 18 20 l ~ 18 17 16 15 13 13 11 11
A (Amavisga) New Hoon P (PUrni Dlii) Full Moon and EK = Ekdashii I
Accordi ng to the Ananda Mia Sljstelll of obser ving Upovaha one is to 4bstain from all food and dr lnk fro sunrise on tbe dllg thIlt includes the peak lunlttion or strongest effect until sunrise of the follOfil1 d61J
In de termining this t able of s tandard UpovtUl1 days for New York Sector this calendar has aver aged by l a t itude and longitude the Mean Local Times for each PUrrlW and Amavasga peale lunat i on in r elation to the average Mean LocU liznes of sunrise for 1111 of North America
ldditional information on observing UpoVIUla c an be had bl seeing PltJ 13 of Cargilcarga Part II (1978 Edition) pp 10-11 (Chapter 3) of cargacarya Part III (1979 Edition) or by consulting any acarya of AIuutda MGtIIga
FmiddotES VA s Navav~a (New Years Day --- Global) 1s t January Ttmrsday
~ OivtUa (Blue-Throat Day) 12th February Thursday
Vadhithi OivlUla (Co1ll1lJernoration of DadJuchis ) 5th Karch Thursday
V46antut6ava (Holiil (Festival of Colours) 20th Karch Fri day
AItanda (VaululkhUl p~ (Nargll GUIll Birthday) 19th Nay Tuesdag
SItJr4VanU ptfJuUma (ConaelllOration of First Initiation) 15th August saturday
SIuVuuIDt6ava (AutQllll) Fes t ival) 7th October - 11th October
idinM (Childrens Day) 7th October Wednesday S~ (Publ1c Dag) 8th October TbursdayAllmnu (Fine Arts Day) 9th October FIidalj Navamii (Kusic Day) lOth Oc1ober Saturday VtUhaJnLi (Vijayot4ava) (Day of Spi ritual Victory) 11th Qctober SUPQal
vuxvaJli (Festival of Lights) 27th October Tuesday
BlvudJuJvUiiytL (Brothers Day) 29th October Thursdag
Navaluut (New Crop Harvest) Locally celebrated on anl PTIrrliavt of the season i n which the main crop is harvested
For a more co lete IllI4 detailed 8lrplanation of the his tory backgr ound and conshyducting of these f estivAls pleJse see pp 17-21 i nclusive of Cazyac4la Part I (1975 Bdition) or consult any lfcUyIl (Pleas e lIote Tbe AIutnd4 PWoUmtl celeshybration fox 1981 be9inB at 0607 LT (Hean Local Time) on Hay 19 whereas the actual Purrfi tlllll of the ~nfh of Vaestulkha occurs at 0804 GMT the same day Xhose ab ing UpaVcent6I1 ~r will fast on Nay 18)
13
EDITORIAL
Ba ba a d taille 1es tTOJs causes du p~ch en s oc iete comme 1 ) scarcete des r e s ources physicals et mentals 2) surshyaccumula t i on des resources physicals et mentals e t 3 ) s tagshynance aux r o yaumes physicals et men tal s Mais en di s cutant I e poin t deuxi~me II fait clair q u i l y a aussi la possibilshyi te de la suraccumula t i on spirituelle comme une cause du pech e
Un e xample de cela serait I e y o gi recl us qui se developpe sPirituelment sans c oncern p 0 ur les autres en la societe Even t uelment cet ~goisme m~ne ~ la d egradation de soi-meme
Cel a doit n o us rememorer de l importance d u pra~ar II e st l oin de la veri te qu un personne spiritue1 men t developpee peu t bien maintenir son existence s sectpare de 1a societe En verite 1e plus luon e st s ens ible a l a 1l21eur d u sa dhana
It I
gu on a e te donne l e plus qu on cr~ e des reacti an s potenti al es dans son espri t e11 r efusant d offrir cet s adhana aux autres
i1 Fr ench translation of t he e di torial an page 2 of the August 1980 i SSLH
A PERSONAL APPRECIATION OF BABAS IDEOLOGY Continued from page 10
tailed study I have been able to undertake appears to be that needed i shydeology
This ideology as I have just said is the necessary factor fo r esshytablishing a new era But it 1s not sufficient So what more is needed It is persons dedicated to materializing this ideology in t he pract ical r ealms of life This is a great task and a great mission It is an enshydeavor full of purpose in which the deepest aspirations of the spiritual aspirant can be given inspired expression There is now an opportunity unparalleled in human history to give expression to ones noble visions and aspirations The ~ask before us is nothing less than saving humanishyty from great doom
Those who want to engage in spirited struggle to reorient and transshyform society should first gain a clear understandi ng of Babas ideology This will be of immense help in your humanitarian undertakings bull
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1
EWS RIEFS
Vancouver region A press has been set up There is now an Ananda Marga Universal Store and a jagrti school Lincoln unit A press has been set up Cuba Didijii Ananda Rama visited this island and did both pracar and relief work Belize Dadajii Satyamakananda visited this country and did both pracar and relief work Los Altos Hills unit An AMSAI school is being set up and a building has been rented WomensWelfare Department Land for a master unit has been donated in New York Grenada During a seven day stay on Grenada Dadajii Danaviira had good experiences among a hospitable and pure hearted people interested in meditation There were forty-four initiations while Dadajii was there Grenada at the southern end of the Windward Islands is one of the most isolated islands in the Caribbean The people maintain more of their identity as Africans than do many of the people of other countries in the area There is a strong movement to go back to their roots to regain their
as black people One aspect of this pride is the Rastafarian movement found in other Caribbean countries as well Rastafarians bel ieve that Haile Selass ie was God and worship him They are spiritually inclined and have revolutionary sentiments They along with most Grenadianssupported Maurice Bishop and his New Jewel Movement when he seized power a year ago Bishop is trying to ameliorate the poverty in Grenada (Dadajii saw greater poverty rural and urban in Grenada than he did in India) by encouraging agriculture and tourism But some people are now disappointed because the spiritual and cultural aspects of the revolution have been given a low priority These people are very interested in samaj and PROUT and ready for so~ething new Some people are really strong in their dislike for whites because of one hundred years of colonial exploitation Altogether there are many people sympathetic to Ananda Marga ~hich teaches true spirituality and seeks to strengthen the will of the people as opposed to the old dogmas of religion which seek to oppress people intellectually and psychically A black acarya or LFT could do tremendous work in Grenada
- ~~ shy
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THE FIFTEEN SHIILAS Karuna Devii
(continued from last issue)
Six Sweet and smiling behavior When we proj ect a positive attitude to all whom we meet and in all of our dealings we are creating an atmosphere
of goodwill and love among people Even when we feel negative or deshypressed it is important to take a positive perspective of this state of m1hdDe~cause negativity can affect the collective samgacChadvam and lower the group and individual ideation When we take our problems inshyto perspective and surrender the results of all our actions at the feet of -the Guru we experience Maduvidya or the sweetness of the Lords creshyation Our behavior then can only be sweet and smiling
Seven Moral courage This is the only way we can develop the determination neshycessary to combat evil in the world Without moral courage crime corshyruption and general negativity w1ll rule us Moral courage means being able to express and do the right thing no matter how dif ficult or how great the obs t acles It means standing firm in our sadhana maintainshying centeredness no matter how strongly our lower propensiti es may be pushing us to compromise our rshta and Adarsha
Eight Setting an example by individual conduct before asking anyone to do the s ame Baba has often instructed us to let His mission be ~nown by our actions in the world and that we should be great by our sa dhana ser- vice and sacrifice Words are meaningless unless they are backed by our ~teadfast and true acttons Unless-we mBke our own ideation and disci Jgtline str~ng our talk of progress1ve change will only carry the vibrashytion of bypocr1sy Uniting moralists is an actton which can only be pershyformed with honesty and s-lncerity on our part bullbullbull through becoming strong ourselves and inspiring others by our example
Nine Keeping al oof from criticizing condemning or mudslinging and all sorts of groupism Over and over again Baba is asking us to leave off any mental verbal or physical behaviors that can create divisions among people This is so important because our mental energy is increased by doing sa dhana Our thoughts and actions become very potent and any divisive tendency no matter how subtle will have a great impact on the general well-being of s ociety Consequently all positive and unifying mental verbal and physical energy we may have will go a long way toward bringing Margiis and all people of the world together
Ten Strict adherence t o yama and niyama This point cannot be overemphashysized Yama and n1yama is the foundation of our sadhana and wit hout it our sadhana is an impossibil~~ Our lower propensities are conshystantly being stimulated by our mental ftnd physical environment This puts us into a state of imbalance being thrown from urge to desire and back again according to our samskara Yama and niyama is the best way we have to quell our mental storms and create a condition of balance within us A balanced mind allows for consistent and true meditation It enables us to make use of the cosmic energy that we acquire through ~ed1~atton to develop our intUition In an unbalanced mind this same energy only p ts our turbulent being into greater turmoil as our 8a shydhana increases and potentializes the experience of our samskaras
(Continued next issue)
SWEETEST ONE KaJtuna Bhalli
Oh 6weuut One eyU 6 a iUnd and ww e 6ace 6 eJ(ere and unciihgui5 ed
Oh 6weuut One ~Im encounaged by You to live thltough aU the daJtlmeA6 to 6ace the 6 uYlfll6 e e v eJt Yl ewbull
Oh 6weuut One You make me want to 6bg a ~ong that neveJt end6 A 6ong that bung6 ~tant 6tJtangeJt6 to become ciO6 e 6tUend6
Oh 6weetut One You ~YL6piJte me to 6tJUve to become ill ~ can be and to atta(yl the 13LiA6 You have tueJtved OOIL me until Love6 6~nat v~ctolLY
A child6 eyu fayed CJUj~ng ~n an open Meld WeJte the tocfu thai 6illed M6 6tomach aU the woJrid couid y~eld He tJUed to watk away OMm the 6lum6 wail6 06 death But he Wa6 too wed OMm hungeJt to even make the 6tep6 An eMthquake had 6hook ~ out 06 M6 home H~ 6ornJhj gone he Wa6 ali alone Hw eju weJte 6woUen wLth teaJl6 ~ head Wa6 ~n a 6wiJrt Wa6 thU ali he coutd obhUn 6Mm th-W cltuel ctuel woJrid A celttain acalttja came and took kl6 hand He 6~d I will teach you peace and happ~nu6 ~n a new i and He Wa6 taken in and ned and even had 6 orne 6ieep He i eatned a new tJtade that waf ~ to keep The 6uYL ILO6 e veLy bJtigYtt on what 6eemed a gi oornlj day FO IL th-W child had 60und a new way Love ~ ill thete w rnj nJtiend tove w ali thete ~
May love guide jOu crown thJtough the path 06 bUM
GaLe Vutham
3
PSYCHIC DISEASES
Shrii ShrH Anandamurti
The subject of dis course was the faculty of knowl edge The other day I s aid that knowledge is certainly an action but that is not exclusively an action of the material world nor of the abstract Rather that is a happy blending of physical and mental strata The faculty of knowledge results in anubhava or perception and finalshyl y ends up i n rea lisation You can gather knowledge about an elephant in various ways - either through ocular vision or through hear i ng of trumpetti ng of an elephant or by hearing foo t f alls of t h e elephant However t he result i s the formation of a mental elephant In the next stage almost your whole psychic body is metamorphosed i nto that mental elephant a very microscopic portion of the mind is left out as the witnessing entity
Now how does it happen Whenever a knowing action takes place wi t hin the arenS of mind a portion of it plays the subjective role another portion the objective r ole The mind is divided into two chambers As a result of divis ion of mind into two chamshybers a maj or portion of the ectoplasmic stuff goes to the obj ective chamber and the portion of the knowing self goes to the subjective chamber
Suppose you are visualizing an elephant In this case a major portion of me tal body is transformed into a mental elephant In the wakeful state when your conshycious mind remains active you understand that you are visualizing a mental elephant bllt you are not aware that your mental body has been converted into elephant The reason i s that your concious mind makes you a little conci ous of the empirical world shyyou are aware while pwake that you are sitting or laying so conversely when the concious portion of the mind remains active you conclude that you have turned into an elephant On many occasions it so happens that the mental body is not finally transformed into an object that is you dont form a clear conception that you have turned into an elephant
In dreams one takes the mental elephant to be a real one because the real emshypirical world is non-existent for him Naturally in dreams he fabricates a world in the way he thought in his wakeful state and accordingly he thinks the things dreamt of are real But if the mind is disturbed as a result of some serious accishydent or disaster the dream world is shattered This mental disturbance may take place in waking state as well as in sleep For instance in dream you may visualize that you are flying in the sky by Pushpaka Rath (Indian mythological plane) Suddenly the horses of the chariot stopped flying and the chariot started falling in the lightning speed Now if in a wakeful state you happen to see a chariot f alling that dangerous way you would have been frightened out of wits In dream you startle in fear and consequently the chariot in your mind no longer remains inshytact you wake up from sleep Mind takes less time to work than the body That i s why it will take you four or five days to go to Delhi ~k~ a s t ory and then return but in dream i t can be completed in t hree minutes because minds speed is much greatshyer than that of t he body Maybe you dreamt j us t f or two minut es only but after the dream i s over you felt as if you were dreaming for a long long period But actual you dreamt for only two or three minutes
Another thing s - whe a dream object an object of imaginationseems t o be abshyo ltely real in that case there is a marked change in the personality also Ghostshy
s for instance is case in point The ghost affected person thinks that c t e ghos Possession by spirits is also another case of this type
ere also the affected person th1rults himself to bullbullbull a deity Its now i order to free his mind f~om the thoughts of ghosts One will have to bring about disturbance in the body of the affected person - you will have to create frightful circums tances that will startle him Various metilods are adopted for that purpose and consequently he realizes his mistake that he wrongly ideftified himself with his mental object Sometimes it also happens that the thought of object comes within the obj ective chamshyber f rom the material world ones ectoplasmic stuff becomes so much concentrated that you can uti l ize it in various ways There are some Dadpeope wh o misuse their ectoshyplasmic strength by some special methods For instance they might drop bones or bricks by dint of their ectoplasmic strength while sitting in a corner at a l ittle distance But the common people think those are t he actions of ghosts whereas t e f act is dif f erent
If you find out that person give him a good jerk and the ectop l asmic strength of that man wil l be altogether destroyed he will be forced to stop his roguery This s ci ence of application of ectoplasmic strength through objective mind on the exshyternal events or objects is known as raksasii vidya in Sanskrit
There is a story in the Ramayan to illustrate this point Once Aungad t he son of Bali went to King Ravanas court to present his credentials to him At the time were seated there the King Ravana himself his son Meghanatha i~e~ Indrajit and his nineteen ministers When Aungad appeared in the court there was the actul Ravanaand those nineteen ministersin order to misguide Aungadbegan to think mentally they are also Ravanas Aungad was really confused Those ministers apshypeared to him as the exact prototypes of Ravana though t hey were in their own forms Only they were thinking inwardly that they looked like Ravana The impact of t heir thinking that way and the collective ectoplasmic strength had its ef fect on Aungads mind Aungad began to see that there were as many as twenty Ravanas sitting in t he court Then how many Ravanas were there He wondered in great confusion that Megshyhanath did not think in the way that ministers thought and hence his personality unshyaffected how would he think himself to be a prototype of Ravana his own fatherso he was sitting as usual In this case those nineteen ministers were f ully utilizing their ectoplasmic strength of the objective chambers of their respective minds Just as in spiritual practice when one is required to direct ones mind t owards Paramapu~ rusa one is not expected to move or walk or practice sit ups and push ups etc Aunshygad now contrived a plan to create some disturbances in the minds of those assumed personalities Otherwise how could he distinguish act~al Ravana to whom he should submit his credentials So Aungad planned to anger those ministers as a result of which they would loos~n their mental concentration and the assumed personality of Rashyvana would drop off tiiei( addressing Indraj iita Aungad said Hello Indraj iita how strange that I find as~ny as twenty Ravanas Are they all your fathers This anshygered all and immedi ately the concentration of objective chambers vere disturbed and the ministers returned to their own figures Something more has to be said about obshyj ective mind
The faculty of knowl~dge as we know js subjectivisation of e~tern~l objectivshyity Now the subjectivisation of anything external is the f irst att empt the first step to the Supreme subjectivisation When the objective mind first subjectifies an external elephant the first phase is the obj ectivisation of TI-ind and to know that is the o~jective knowledge Now is there no other aspect of the faculty o~ knowledge Yes besides this there are two other kinds of the faculty of knowledge There may arise various psychic diseases if there is the defect in the step of objectiVisation of mind Remember that mental disease and brain disease are not the same thing bull They ar8 quite different Brain disease occurs dee to some wou~d of some part of the brain ox some congenital defect or due to heredita1~ reasons Lhe brain fornation is
5
~ampered Whereas the menta disease is different Mental disease means a trouble in the objectivated mind the first step the first stage in the process of subject visatiou Many persons while building their objcctivated mind f orm the same thin repeatedly out of weakness and ou~ of fear form images repeatedly that mental disshyease is called phobia Kam sa one week before his death thought and thuught of Krs n ~ a only Whethshy
er he liked it OT not his objectivated mind created the image of Krsna and he thought that Krsna woul d kill him illiichever direction he looked at water or wa l l or sky his objectivated milld hacl createu iorms of Krsna and in the process hi objectivated mind had been stronger than the subjective mind that means his mental death and mental death means phys i cal death Another case in point is hydrophobia A dog has bitten a person who has gr own terrib l y frightened Objectivated mind s~esshyouly the images of dogs in water dogs on all s i des t his mental disease i s cal l ed hydrophob ia Tb~ t is why the human should have full contro l over t he obj ec tiva ed rni oJ Lo avert serious psychic problems Many a t ime i t so happens that the r o= ma) no t be f ear 11 ~ lle mind but becaus e of weakness the s ame thing comes to the mi uu I emiddot c urcently this is called manla Among wumen ill cerLain countrieamiddottlere is ow UlCiLlshy
ia ~ touch mani~ They tell the so- called low-caste people or even their own people n n t to tOl~ch them to remain away from them While walking they take particular car e not to touch or be touched by things considered unholy in their prejudiced judgment In this case their objectivated mind is full of so-called unclean things As their minds always hovey arounrl those un~lean thingR externally -also they look down upon unholy thing~ They judge people in terms of casteism and t hus their minds be~omp the dens of impure dirty and mean thoughts Once I s aw a woman to whom ano t her woman of so-called low caste came to show her grandchild Now the first woman who was a chronic victim of tou~h mania wouldnt to~ch the chi ld but would allow her keeping a s afe djs t ance and maintaining her so-called purity This is mania
There was another person I know He was quite healthy and would do normal cho r es of du~y with ease He was under the impression though without any rea~on
that there was some trouhle in his stomach Actually there was no disease he had a normal health Occasionally he used to come to me and complain of some trouble in his stomach This was his mania
Moreover because of problems in the objectivated mind people suf fer from varshyi ous psychic comp l exes For instance there are some who are inclined to think that nobody cares f or them neither the friends and relatives nor even the domesti~ ani~ mals They unnecessarily think that everyone is deliberately avoiding them dislikshying them ignoring them and t~us they grow disappointed dejected disspirited and gradually lose all charms all attractions of l ife They may even commit s uicide This kind of mania is called melancholi a
The defect in the objectivated mind may result in inferiority co~plex or supershyiority complex When the objectivated becomes expansive enough to pamper ones ego one develops superiority complex One starts considering oneself ~pperior to others in points of knowledge actional faculty organizational calibre or other qualities of leadership and unnecessarily slights others Such a person expects preferential treatment VIP honor and explicit obedience from others If ever accidentally their ego is hurt even slightly they become violently angry This is another kind of manshyia
Conversely there are some o thers who exert too muCh pressure that leads to conshystriction of their objectivated mind In such a state their mind fails to gras p bigshyger things He starts considering himself inferior to other persons in all respects education social position etc Normally such people unnecessarily become nervous and begin to f~lter or fumble before elder~y or senior persons They lack in faith or self-conf idence in themselves This is inferiority the best way to cure such people is to generate self confidence in them by frequently advising him not to feel infer to anyone Slowly and gradually he will free himself from inferiority complex and a feeling of superiority will increase But be careful that after a certain stage sushyPftriority complex should not be allowed to grow 6
Most of the psychic diseases if not all grow out of defective control over the object~vated mind If one is alert one can avert any trouble Those who regushylarly practice iishvara pranidhana or dhyana can re~in free from these diseases beshycause t hereby they keep their minds in a balanced form Of th~ numerous benefits of
sadhana one is that it keeps the mind free from psychic diseases it encourages t he na tur al gr owth of a natural mind Thi s is a tremendous factor in and not only i n individual life but in collective life as well some such problem may ari se Not only individual human beings but also big communities suff er from this sort of psychic disease A subjugated people suffer from inf eriority comp lex from a soverign people the ruling people When India was dependent country there were many Indians who used to describe the rul~ng community as Gods children obviously to their deep-rooted inshyferiority complex Most of them would wonder - will India ever see the right of freeshydom When will we ever win war against the ruling class That shows that the entire community was a victim of inferiority complex And to remove the inferiority complex was needed a group of leaders endowed with enormous mental strength and towering per shysonality a group of mighty personalities India at that time was not fortunate enough to have such types gr~at pers~naliti~~_That is why the period of struggJe fa r indi an freedom had to be prolonged Otherwise she could b e free in les s time L s ay all this because the psychic disease I have j ust discussed affect not only individuals but also collective bodies You must remain vigilant so that you as i ndividuals mus t not be their victims and in collective life if there is any such disease you rust see to it that they are eliminated
CVherz uou help 6omebody i6 you he1p hhn a lot then that 6ellOLt will become an invalid So i6 Ijou want to help Mmebody YO I
6 houid help them a LUtte bit at 1-Ur6t then peJrhap6 latvz a Littie moJte oftOm time to time Hot aU at once YOM poUcy 6hould be that lOU will help a pVL60n in accoJtdance will hi6 need6 not too much not tota1iIJ he1ping otheJtWi6 e he will not tJty nOll hi6 own deve1opmen-t You help him a Littie then eet him 6tand on hi6 OWn and he will automaticaUy mile up activiileo in 1tL6 OWn 6 p-UUt and lAUh hi6 own ideM
Shtii ShUi AI Ylalldamu Jtti
7
Tv AnanJa Harga Ch11drens Home I J TOl- RAWA enter t ainment January 1 1980
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ANANDA MARGA
In JAMAICA
Ae Shiveshvarananda Avadhu~ta
Ananda Marga activities started in Jamaica in 1974 Seven marshygiis held first dharma cakra on Good Friday of that year By 1979 the number of active margiis had grown fivefold These margiis were mainshytaining a rented jagrti giving a ~ga class on a regular basis and opshyerating a cooperative society They had started a peoples night school and were opera~ing a summer school The members of the active RAWA unit were conducting a creative dance program and were also teaching karate classes bull
In August 1979 I came to Kingston when Baba was supposed to visshyit the island All the margiis were eagerly counting the days until Hib arrival But His program was cancelled The margiis did not give up hope We ~rganized a retreat on top of a mountain utilizing the delay to bring together the Jamaican brothers and sisters and the margiis who had coine from Vancouver and Guatemala After we came down from the mQhnshytain top retreat every day we did collective meditation and thought ofshyten and intensely that Baba should COlle bull At last our desire was realshyized In September sud4en news of Babal s coming exhilarated us He would come not o~ly for a visit but for Dharma Kahacakra Our joy knew no bounds
During Babas visit He advised us to start a school attached to our LFT training center and also a childrens home and kitchen garden We have already realired these projects but we are still struggling for their expansion and to establi8h them on strong foundations Margiis are busy in fund-raising programs Of course these are some ways through which we are always connected with Baba
In February 1980 Didijii Subhadra Acarya arrived in Jamaica Since her coming here the Womens Welfare Depar~ent 6f Ananda Marga is becoming more active day by day They have also started a home a school and an Ananda Marga Universal Store in thei r WWD Centre With these new facilities Ananda Marga now has two schools two homes three AMOS and one cooperative soc~e~y There are five units- three in Kingsshyton and two in ot~r parishes
We are conducting five yoga and med1~ation classes regularly There are two RAWA units and one RU club Both the RAWA units are quite a~ tlve They have a variety of programs - yoga classes creative dance debate and essay competitions ~- ~ classes etc The creative dance sectio~ of RAWA won some medals _ 1 dne last national dance competition Ananda Marghas shown its activities i~ relief work too AMURTEL did their relief work in Portland parish badly hIt by Hurricane Allen Their work was much appreciated by the public and the government offi cishyals
The mergiis are very siaple here spiritual and enthusias t i c The strength of tnelr mediatation i~ helping them to get more and more grace from Baba This is how Atlanda Maraa 1s expanding in Jamaica We pray to Balba to viRlt our island again
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A
PERSONAL APPRECIATION
Shy am Sunci~l
Very early as a Margii I took to r eadi ng Ba ba s books I had studi ed the social and spiri t ual phil os ophies of other pr ogress i ve pclitshyical and spiritual thinkers and was natural ly interested in Ba bas pershys pectives I would go to my local j agrti pick Babas books off the she l f sit quie tly in a corner of t he room and read t hem At f i rst it was f rustrating as his philosophical writings were int ellectually very challenging I r emember that the firs t book I tried reading was Subshyhasita Samgraha IV I fell asleep after one page -- I couldnt join toge ther the t hought flow of more than two paragraphs a t a time and my mind eventual ly gave up in exhaustion
lhen I came upon Idea and Ideology liThe centrifugal act ivity of tbe mBcrocosmic nucl eus is known as saincara bull bull Again I was f russhytrated and about to give up But then the title of the las t chapter caught my attention It was The Cosmic Brotherhood I turned to it and immediately became very fascinated It was the first time I re~lized
Ananda Marga had a developed social philosophy I was struck by the implications of these social concepts Baba was propounding Here was the core of a program to establish a new society - not just a vague and utopian attempt at integrating spiritual sentiment into the social sphere but a grounded and practical social thought based on a spiritual ideal
I then became eager to know everything I could about Prout I man- aged to acquire a good selection of social philosophy writings and I atudied them regularly
I became unit secxetary of a small unit Once we organized a county level seminar and I decided to give a talk on Prout at it Prout conshy~~~ts were so revolutionary and so extraordinary that I wanted to share them with the other margiis Beforehand I told people that the talk on Prout would be special and would help them understand more of the uniqueshyness of Ananda Marga I had much difficulty preparing this lecture as the ideas were diff itult to assemble in my mind in an orderly flow When I gave the talk I was nqt able to speak clearly on the subject and nol able to answer many of the questions which came up People became bored or confused Afterwards I was depressed and cried
10
In 1975 I became a Prout worker Because of my position I was called to give lectures and training programs on Prout This helped to inshy
ease my depth of understanding of both the social and spiritual philosshyophy (actually ~tis not possible to study these two aspects of Ananda Marga ideol ogy in isolation from each other)
As a part of my study I took comprehensive notes on each and every Prout book Taking the notes acted to imprint ideas very deeply on my mind I n taking notes on the first nine pages of Human Society II I had to spend nearly one hour on each page befo re I felt I could undershystand Babas concepts clearly enough to put them into my own words Now Im very familiar with Babas books If anyone asks me about a subj ect I can usually tell i n which book and in which chapteF there i s a re fe rence to it
Giving l ectures and taking notes helped me to gain a forma l und-- r shys t anding of Prout but this was not what gave me a full appreciatioI f I
its significance This I attained by seeing its immense importance ana rel evance to the phil osophical problems which have preoccupied t he great social and economic thinkers
I started to gain a sense of this relevance through doing public Prout work I had to interact with people adhering to different politshyical phil osophies and I had to contrast OUL Proutist viewpoints with those of other socio-economic theories This required my making an inshydepth analysis as to whether our Pro~t provided s ounder answers to the problems of political philosophy And if I thought ~ong and deeply eshynough I came to clear understandings of the completeness of the ideas Baba had propounded
Once in preparation for a Prout training program I isolated mys e lf a remote area for a month Duri ng this period I continuously studied
opics of philosophy and political-economic t heory At t his time I r eashylized t hat I could not onl y understand the elaborate ideas of historical and modern philosophies but I could also competentl y cri t ique them How had my r e latively uneducated int ellect acquired this ability I realize d that it was only due to being able to reflect on these theories from the vant agepoint of Babas ideology Through t h i s experience I cou l d appreshyciate more fully what a powerful intellectual tool his philos ophy is
You know there are fundamental problems of great importance which have long been the subject of intense debate among various schools of thought The answers propounded -by different thinkers have had profound inf l uence on the course of history Whole societies and whole epochs adopted certain philosophies and based their worldviews On them Their ~orldviews then determined their social and personal values which in turn aff ected the way they acted and the way they constructed the i r soshycial environments Accordingly it was determined to what extent or i n what manne r t he people of thes e societies were ab l e to find f ul f i l lment and progres s in their social life
Through the ages there has been a great striving for ever-broader understandings more rational conceptions and more humanistic approaches But this striving has always been tainted by class biases narrow outl ooks intellectual pride incomplete understanding etc Thus perplexing p rob shylems remain unsolved for humanity In fact not onl y do prob lems r emain bu~ due to the cumulative effect of certain fundamentally defective ideas a great gulfing civilazational crisis is yawning ever wider threatening ne very existence of our world
A new and comprehensive ideology of life - one which is wholistic in ~ts scope and has humanity as its fundamental concern - is the necess ary factor for our survival The Ananda Marga ideology from all t e de~
Please turn to page 14 11
lata latah JATA NAME Adam BORN ON September 13 1980 TO Mark Fried7aY and Jane Dahl
(Maya-li1 ta and Jo t i )
JATA NfiME JosJua Robert BORN ON November 2 1980 TO Sudeva and Sujata JATA](A3MA - Naveriber 9 1980 SPIRITUAL NAME Tapas vi PAR1NTS KaZvam and Chandra Shekhara Prasad from Ba ba F1rS 7 food
Baba has made some changes in spiritual practices In the most recent edition of the social norms He omits the one which says Say Good morning Good evening and Good night~ according to the phases of the day You may still use these greetshyirigs as per choice but a namaskar will suffice
Baba t has also said that when doing kiirtan there are only two positions for t~e hands and arms Eitner clap your hands Qr lift your arms and hands straight over your head Dadaj11 Yati1shvarananda also recommends to tilt your head back and upward
12
22
and JAN FEB lIAR APR lIIAY JVN JUL AUG SEP OCT NOV DEC
EX 1 31 131 30 29 28 27 26 24 24 22
A 6 4 6 4 3 2 130 29 27 27 26 26
EK 17 15 17 15 14 B 12 10 9 8 7 7
p 20 18 20 l ~ 18 17 16 15 13 13 11 11
A (Amavisga) New Hoon P (PUrni Dlii) Full Moon and EK = Ekdashii I
Accordi ng to the Ananda Mia Sljstelll of obser ving Upovaha one is to 4bstain from all food and dr lnk fro sunrise on tbe dllg thIlt includes the peak lunlttion or strongest effect until sunrise of the follOfil1 d61J
In de termining this t able of s tandard UpovtUl1 days for New York Sector this calendar has aver aged by l a t itude and longitude the Mean Local Times for each PUrrlW and Amavasga peale lunat i on in r elation to the average Mean LocU liznes of sunrise for 1111 of North America
ldditional information on observing UpoVIUla c an be had bl seeing PltJ 13 of Cargilcarga Part II (1978 Edition) pp 10-11 (Chapter 3) of cargacarya Part III (1979 Edition) or by consulting any acarya of AIuutda MGtIIga
FmiddotES VA s Navav~a (New Years Day --- Global) 1s t January Ttmrsday
~ OivtUa (Blue-Throat Day) 12th February Thursday
Vadhithi OivlUla (Co1ll1lJernoration of DadJuchis ) 5th Karch Thursday
V46antut6ava (Holiil (Festival of Colours) 20th Karch Fri day
AItanda (VaululkhUl p~ (Nargll GUIll Birthday) 19th Nay Tuesdag
SItJr4VanU ptfJuUma (ConaelllOration of First Initiation) 15th August saturday
SIuVuuIDt6ava (AutQllll) Fes t ival) 7th October - 11th October
idinM (Childrens Day) 7th October Wednesday S~ (Publ1c Dag) 8th October TbursdayAllmnu (Fine Arts Day) 9th October FIidalj Navamii (Kusic Day) lOth Oc1ober Saturday VtUhaJnLi (Vijayot4ava) (Day of Spi ritual Victory) 11th Qctober SUPQal
vuxvaJli (Festival of Lights) 27th October Tuesday
BlvudJuJvUiiytL (Brothers Day) 29th October Thursdag
Navaluut (New Crop Harvest) Locally celebrated on anl PTIrrliavt of the season i n which the main crop is harvested
For a more co lete IllI4 detailed 8lrplanation of the his tory backgr ound and conshyducting of these f estivAls pleJse see pp 17-21 i nclusive of Cazyac4la Part I (1975 Bdition) or consult any lfcUyIl (Pleas e lIote Tbe AIutnd4 PWoUmtl celeshybration fox 1981 be9inB at 0607 LT (Hean Local Time) on Hay 19 whereas the actual Purrfi tlllll of the ~nfh of Vaestulkha occurs at 0804 GMT the same day Xhose ab ing UpaVcent6I1 ~r will fast on Nay 18)
13
EDITORIAL
Ba ba a d taille 1es tTOJs causes du p~ch en s oc iete comme 1 ) scarcete des r e s ources physicals et mentals 2) surshyaccumula t i on des resources physicals et mentals e t 3 ) s tagshynance aux r o yaumes physicals et men tal s Mais en di s cutant I e poin t deuxi~me II fait clair q u i l y a aussi la possibilshyi te de la suraccumula t i on spirituelle comme une cause du pech e
Un e xample de cela serait I e y o gi recl us qui se developpe sPirituelment sans c oncern p 0 ur les autres en la societe Even t uelment cet ~goisme m~ne ~ la d egradation de soi-meme
Cel a doit n o us rememorer de l importance d u pra~ar II e st l oin de la veri te qu un personne spiritue1 men t developpee peu t bien maintenir son existence s sectpare de 1a societe En verite 1e plus luon e st s ens ible a l a 1l21eur d u sa dhana
It I
gu on a e te donne l e plus qu on cr~ e des reacti an s potenti al es dans son espri t e11 r efusant d offrir cet s adhana aux autres
i1 Fr ench translation of t he e di torial an page 2 of the August 1980 i SSLH
A PERSONAL APPRECIATION OF BABAS IDEOLOGY Continued from page 10
tailed study I have been able to undertake appears to be that needed i shydeology
This ideology as I have just said is the necessary factor fo r esshytablishing a new era But it 1s not sufficient So what more is needed It is persons dedicated to materializing this ideology in t he pract ical r ealms of life This is a great task and a great mission It is an enshydeavor full of purpose in which the deepest aspirations of the spiritual aspirant can be given inspired expression There is now an opportunity unparalleled in human history to give expression to ones noble visions and aspirations The ~ask before us is nothing less than saving humanishyty from great doom
Those who want to engage in spirited struggle to reorient and transshyform society should first gain a clear understandi ng of Babas ideology This will be of immense help in your humanitarian undertakings bull
CRn-iSON DAWN BUDGET
September - October issue Prorated revenuebullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull ~ bullbullbull bullbullbullbullbullbullbull ~ bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull $184~17 Expenses - Printing bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull middotbullbullbullbull $120 00
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T~rier support (eStfmatP~J bullbullbullbullbullbullbullbullbull ~ bullbullbullbullbull $10000 Total expenses bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull $25467 $25467
Balan~e bullbull II ~ ($ 70 50)
1
EWS RIEFS
Vancouver region A press has been set up There is now an Ananda Marga Universal Store and a jagrti school Lincoln unit A press has been set up Cuba Didijii Ananda Rama visited this island and did both pracar and relief work Belize Dadajii Satyamakananda visited this country and did both pracar and relief work Los Altos Hills unit An AMSAI school is being set up and a building has been rented WomensWelfare Department Land for a master unit has been donated in New York Grenada During a seven day stay on Grenada Dadajii Danaviira had good experiences among a hospitable and pure hearted people interested in meditation There were forty-four initiations while Dadajii was there Grenada at the southern end of the Windward Islands is one of the most isolated islands in the Caribbean The people maintain more of their identity as Africans than do many of the people of other countries in the area There is a strong movement to go back to their roots to regain their
as black people One aspect of this pride is the Rastafarian movement found in other Caribbean countries as well Rastafarians bel ieve that Haile Selass ie was God and worship him They are spiritually inclined and have revolutionary sentiments They along with most Grenadianssupported Maurice Bishop and his New Jewel Movement when he seized power a year ago Bishop is trying to ameliorate the poverty in Grenada (Dadajii saw greater poverty rural and urban in Grenada than he did in India) by encouraging agriculture and tourism But some people are now disappointed because the spiritual and cultural aspects of the revolution have been given a low priority These people are very interested in samaj and PROUT and ready for so~ething new Some people are really strong in their dislike for whites because of one hundred years of colonial exploitation Altogether there are many people sympathetic to Ananda Marga ~hich teaches true spirituality and seeks to strengthen the will of the people as opposed to the old dogmas of religion which seek to oppress people intellectually and psychically A black acarya or LFT could do tremendous work in Grenada
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SWEETEST ONE KaJtuna Bhalli
Oh 6weuut One eyU 6 a iUnd and ww e 6ace 6 eJ(ere and unciihgui5 ed
Oh 6weuut One ~Im encounaged by You to live thltough aU the daJtlmeA6 to 6ace the 6 uYlfll6 e e v eJt Yl ewbull
Oh 6weuut One You make me want to 6bg a ~ong that neveJt end6 A 6ong that bung6 ~tant 6tJtangeJt6 to become ciO6 e 6tUend6
Oh 6weetut One You ~YL6piJte me to 6tJUve to become ill ~ can be and to atta(yl the 13LiA6 You have tueJtved OOIL me until Love6 6~nat v~ctolLY
A child6 eyu fayed CJUj~ng ~n an open Meld WeJte the tocfu thai 6illed M6 6tomach aU the woJrid couid y~eld He tJUed to watk away OMm the 6lum6 wail6 06 death But he Wa6 too wed OMm hungeJt to even make the 6tep6 An eMthquake had 6hook ~ out 06 M6 home H~ 6ornJhj gone he Wa6 ali alone Hw eju weJte 6woUen wLth teaJl6 ~ head Wa6 ~n a 6wiJrt Wa6 thU ali he coutd obhUn 6Mm th-W cltuel ctuel woJrid A celttain acalttja came and took kl6 hand He 6~d I will teach you peace and happ~nu6 ~n a new i and He Wa6 taken in and ned and even had 6 orne 6ieep He i eatned a new tJtade that waf ~ to keep The 6uYL ILO6 e veLy bJtigYtt on what 6eemed a gi oornlj day FO IL th-W child had 60und a new way Love ~ ill thete w rnj nJtiend tove w ali thete ~
May love guide jOu crown thJtough the path 06 bUM
GaLe Vutham
3
PSYCHIC DISEASES
Shrii ShrH Anandamurti
The subject of dis course was the faculty of knowl edge The other day I s aid that knowledge is certainly an action but that is not exclusively an action of the material world nor of the abstract Rather that is a happy blending of physical and mental strata The faculty of knowledge results in anubhava or perception and finalshyl y ends up i n rea lisation You can gather knowledge about an elephant in various ways - either through ocular vision or through hear i ng of trumpetti ng of an elephant or by hearing foo t f alls of t h e elephant However t he result i s the formation of a mental elephant In the next stage almost your whole psychic body is metamorphosed i nto that mental elephant a very microscopic portion of the mind is left out as the witnessing entity
Now how does it happen Whenever a knowing action takes place wi t hin the arenS of mind a portion of it plays the subjective role another portion the objective r ole The mind is divided into two chambers As a result of divis ion of mind into two chamshybers a maj or portion of the ectoplasmic stuff goes to the obj ective chamber and the portion of the knowing self goes to the subjective chamber
Suppose you are visualizing an elephant In this case a major portion of me tal body is transformed into a mental elephant In the wakeful state when your conshycious mind remains active you understand that you are visualizing a mental elephant bllt you are not aware that your mental body has been converted into elephant The reason i s that your concious mind makes you a little conci ous of the empirical world shyyou are aware while pwake that you are sitting or laying so conversely when the concious portion of the mind remains active you conclude that you have turned into an elephant On many occasions it so happens that the mental body is not finally transformed into an object that is you dont form a clear conception that you have turned into an elephant
In dreams one takes the mental elephant to be a real one because the real emshypirical world is non-existent for him Naturally in dreams he fabricates a world in the way he thought in his wakeful state and accordingly he thinks the things dreamt of are real But if the mind is disturbed as a result of some serious accishydent or disaster the dream world is shattered This mental disturbance may take place in waking state as well as in sleep For instance in dream you may visualize that you are flying in the sky by Pushpaka Rath (Indian mythological plane) Suddenly the horses of the chariot stopped flying and the chariot started falling in the lightning speed Now if in a wakeful state you happen to see a chariot f alling that dangerous way you would have been frightened out of wits In dream you startle in fear and consequently the chariot in your mind no longer remains inshytact you wake up from sleep Mind takes less time to work than the body That i s why it will take you four or five days to go to Delhi ~k~ a s t ory and then return but in dream i t can be completed in t hree minutes because minds speed is much greatshyer than that of t he body Maybe you dreamt j us t f or two minut es only but after the dream i s over you felt as if you were dreaming for a long long period But actual you dreamt for only two or three minutes
Another thing s - whe a dream object an object of imaginationseems t o be abshyo ltely real in that case there is a marked change in the personality also Ghostshy
s for instance is case in point The ghost affected person thinks that c t e ghos Possession by spirits is also another case of this type
ere also the affected person th1rults himself to bullbullbull a deity Its now i order to free his mind f~om the thoughts of ghosts One will have to bring about disturbance in the body of the affected person - you will have to create frightful circums tances that will startle him Various metilods are adopted for that purpose and consequently he realizes his mistake that he wrongly ideftified himself with his mental object Sometimes it also happens that the thought of object comes within the obj ective chamshyber f rom the material world ones ectoplasmic stuff becomes so much concentrated that you can uti l ize it in various ways There are some Dadpeope wh o misuse their ectoshyplasmic strength by some special methods For instance they might drop bones or bricks by dint of their ectoplasmic strength while sitting in a corner at a l ittle distance But the common people think those are t he actions of ghosts whereas t e f act is dif f erent
If you find out that person give him a good jerk and the ectop l asmic strength of that man wil l be altogether destroyed he will be forced to stop his roguery This s ci ence of application of ectoplasmic strength through objective mind on the exshyternal events or objects is known as raksasii vidya in Sanskrit
There is a story in the Ramayan to illustrate this point Once Aungad t he son of Bali went to King Ravanas court to present his credentials to him At the time were seated there the King Ravana himself his son Meghanatha i~e~ Indrajit and his nineteen ministers When Aungad appeared in the court there was the actul Ravanaand those nineteen ministersin order to misguide Aungadbegan to think mentally they are also Ravanas Aungad was really confused Those ministers apshypeared to him as the exact prototypes of Ravana though t hey were in their own forms Only they were thinking inwardly that they looked like Ravana The impact of t heir thinking that way and the collective ectoplasmic strength had its ef fect on Aungads mind Aungad began to see that there were as many as twenty Ravanas sitting in t he court Then how many Ravanas were there He wondered in great confusion that Megshyhanath did not think in the way that ministers thought and hence his personality unshyaffected how would he think himself to be a prototype of Ravana his own fatherso he was sitting as usual In this case those nineteen ministers were f ully utilizing their ectoplasmic strength of the objective chambers of their respective minds Just as in spiritual practice when one is required to direct ones mind t owards Paramapu~ rusa one is not expected to move or walk or practice sit ups and push ups etc Aunshygad now contrived a plan to create some disturbances in the minds of those assumed personalities Otherwise how could he distinguish act~al Ravana to whom he should submit his credentials So Aungad planned to anger those ministers as a result of which they would loos~n their mental concentration and the assumed personality of Rashyvana would drop off tiiei( addressing Indraj iita Aungad said Hello Indraj iita how strange that I find as~ny as twenty Ravanas Are they all your fathers This anshygered all and immedi ately the concentration of objective chambers vere disturbed and the ministers returned to their own figures Something more has to be said about obshyj ective mind
The faculty of knowl~dge as we know js subjectivisation of e~tern~l objectivshyity Now the subjectivisation of anything external is the f irst att empt the first step to the Supreme subjectivisation When the objective mind first subjectifies an external elephant the first phase is the obj ectivisation of TI-ind and to know that is the o~jective knowledge Now is there no other aspect of the faculty o~ knowledge Yes besides this there are two other kinds of the faculty of knowledge There may arise various psychic diseases if there is the defect in the step of objectiVisation of mind Remember that mental disease and brain disease are not the same thing bull They ar8 quite different Brain disease occurs dee to some wou~d of some part of the brain ox some congenital defect or due to heredita1~ reasons Lhe brain fornation is
5
~ampered Whereas the menta disease is different Mental disease means a trouble in the objectivated mind the first step the first stage in the process of subject visatiou Many persons while building their objcctivated mind f orm the same thin repeatedly out of weakness and ou~ of fear form images repeatedly that mental disshyease is called phobia Kam sa one week before his death thought and thuught of Krs n ~ a only Whethshy
er he liked it OT not his objectivated mind created the image of Krsna and he thought that Krsna woul d kill him illiichever direction he looked at water or wa l l or sky his objectivated milld hacl createu iorms of Krsna and in the process hi objectivated mind had been stronger than the subjective mind that means his mental death and mental death means phys i cal death Another case in point is hydrophobia A dog has bitten a person who has gr own terrib l y frightened Objectivated mind s~esshyouly the images of dogs in water dogs on all s i des t his mental disease i s cal l ed hydrophob ia Tb~ t is why the human should have full contro l over t he obj ec tiva ed rni oJ Lo avert serious psychic problems Many a t ime i t so happens that the r o= ma) no t be f ear 11 ~ lle mind but becaus e of weakness the s ame thing comes to the mi uu I emiddot c urcently this is called manla Among wumen ill cerLain countrieamiddottlere is ow UlCiLlshy
ia ~ touch mani~ They tell the so- called low-caste people or even their own people n n t to tOl~ch them to remain away from them While walking they take particular car e not to touch or be touched by things considered unholy in their prejudiced judgment In this case their objectivated mind is full of so-called unclean things As their minds always hovey arounrl those un~lean thingR externally -also they look down upon unholy thing~ They judge people in terms of casteism and t hus their minds be~omp the dens of impure dirty and mean thoughts Once I s aw a woman to whom ano t her woman of so-called low caste came to show her grandchild Now the first woman who was a chronic victim of tou~h mania wouldnt to~ch the chi ld but would allow her keeping a s afe djs t ance and maintaining her so-called purity This is mania
There was another person I know He was quite healthy and would do normal cho r es of du~y with ease He was under the impression though without any rea~on
that there was some trouhle in his stomach Actually there was no disease he had a normal health Occasionally he used to come to me and complain of some trouble in his stomach This was his mania
Moreover because of problems in the objectivated mind people suf fer from varshyi ous psychic comp l exes For instance there are some who are inclined to think that nobody cares f or them neither the friends and relatives nor even the domesti~ ani~ mals They unnecessarily think that everyone is deliberately avoiding them dislikshying them ignoring them and t~us they grow disappointed dejected disspirited and gradually lose all charms all attractions of l ife They may even commit s uicide This kind of mania is called melancholi a
The defect in the objectivated mind may result in inferiority co~plex or supershyiority complex When the objectivated becomes expansive enough to pamper ones ego one develops superiority complex One starts considering oneself ~pperior to others in points of knowledge actional faculty organizational calibre or other qualities of leadership and unnecessarily slights others Such a person expects preferential treatment VIP honor and explicit obedience from others If ever accidentally their ego is hurt even slightly they become violently angry This is another kind of manshyia
Conversely there are some o thers who exert too muCh pressure that leads to conshystriction of their objectivated mind In such a state their mind fails to gras p bigshyger things He starts considering himself inferior to other persons in all respects education social position etc Normally such people unnecessarily become nervous and begin to f~lter or fumble before elder~y or senior persons They lack in faith or self-conf idence in themselves This is inferiority the best way to cure such people is to generate self confidence in them by frequently advising him not to feel infer to anyone Slowly and gradually he will free himself from inferiority complex and a feeling of superiority will increase But be careful that after a certain stage sushyPftriority complex should not be allowed to grow 6
Most of the psychic diseases if not all grow out of defective control over the object~vated mind If one is alert one can avert any trouble Those who regushylarly practice iishvara pranidhana or dhyana can re~in free from these diseases beshycause t hereby they keep their minds in a balanced form Of th~ numerous benefits of
sadhana one is that it keeps the mind free from psychic diseases it encourages t he na tur al gr owth of a natural mind Thi s is a tremendous factor in and not only i n individual life but in collective life as well some such problem may ari se Not only individual human beings but also big communities suff er from this sort of psychic disease A subjugated people suffer from inf eriority comp lex from a soverign people the ruling people When India was dependent country there were many Indians who used to describe the rul~ng community as Gods children obviously to their deep-rooted inshyferiority complex Most of them would wonder - will India ever see the right of freeshydom When will we ever win war against the ruling class That shows that the entire community was a victim of inferiority complex And to remove the inferiority complex was needed a group of leaders endowed with enormous mental strength and towering per shysonality a group of mighty personalities India at that time was not fortunate enough to have such types gr~at pers~naliti~~_That is why the period of struggJe fa r indi an freedom had to be prolonged Otherwise she could b e free in les s time L s ay all this because the psychic disease I have j ust discussed affect not only individuals but also collective bodies You must remain vigilant so that you as i ndividuals mus t not be their victims and in collective life if there is any such disease you rust see to it that they are eliminated
CVherz uou help 6omebody i6 you he1p hhn a lot then that 6ellOLt will become an invalid So i6 Ijou want to help Mmebody YO I
6 houid help them a LUtte bit at 1-Ur6t then peJrhap6 latvz a Littie moJte oftOm time to time Hot aU at once YOM poUcy 6hould be that lOU will help a pVL60n in accoJtdance will hi6 need6 not too much not tota1iIJ he1ping otheJtWi6 e he will not tJty nOll hi6 own deve1opmen-t You help him a Littie then eet him 6tand on hi6 OWn and he will automaticaUy mile up activiileo in 1tL6 OWn 6 p-UUt and lAUh hi6 own ideM
Shtii ShUi AI Ylalldamu Jtti
7
Tv AnanJa Harga Ch11drens Home I J TOl- RAWA enter t ainment January 1 1980
bull
ANANDA MARGA
In JAMAICA
Ae Shiveshvarananda Avadhu~ta
Ananda Marga activities started in Jamaica in 1974 Seven marshygiis held first dharma cakra on Good Friday of that year By 1979 the number of active margiis had grown fivefold These margiis were mainshytaining a rented jagrti giving a ~ga class on a regular basis and opshyerating a cooperative society They had started a peoples night school and were opera~ing a summer school The members of the active RAWA unit were conducting a creative dance program and were also teaching karate classes bull
In August 1979 I came to Kingston when Baba was supposed to visshyit the island All the margiis were eagerly counting the days until Hib arrival But His program was cancelled The margiis did not give up hope We ~rganized a retreat on top of a mountain utilizing the delay to bring together the Jamaican brothers and sisters and the margiis who had coine from Vancouver and Guatemala After we came down from the mQhnshytain top retreat every day we did collective meditation and thought ofshyten and intensely that Baba should COlle bull At last our desire was realshyized In September sud4en news of Babal s coming exhilarated us He would come not o~ly for a visit but for Dharma Kahacakra Our joy knew no bounds
During Babas visit He advised us to start a school attached to our LFT training center and also a childrens home and kitchen garden We have already realired these projects but we are still struggling for their expansion and to establi8h them on strong foundations Margiis are busy in fund-raising programs Of course these are some ways through which we are always connected with Baba
In February 1980 Didijii Subhadra Acarya arrived in Jamaica Since her coming here the Womens Welfare Depar~ent 6f Ananda Marga is becoming more active day by day They have also started a home a school and an Ananda Marga Universal Store in thei r WWD Centre With these new facilities Ananda Marga now has two schools two homes three AMOS and one cooperative soc~e~y There are five units- three in Kingsshyton and two in ot~r parishes
We are conducting five yoga and med1~ation classes regularly There are two RAWA units and one RU club Both the RAWA units are quite a~ tlve They have a variety of programs - yoga classes creative dance debate and essay competitions ~- ~ classes etc The creative dance sectio~ of RAWA won some medals _ 1 dne last national dance competition Ananda Marghas shown its activities i~ relief work too AMURTEL did their relief work in Portland parish badly hIt by Hurricane Allen Their work was much appreciated by the public and the government offi cishyals
The mergiis are very siaple here spiritual and enthusias t i c The strength of tnelr mediatation i~ helping them to get more and more grace from Baba This is how Atlanda Maraa 1s expanding in Jamaica We pray to Balba to viRlt our island again
bull
A
PERSONAL APPRECIATION
Shy am Sunci~l
Very early as a Margii I took to r eadi ng Ba ba s books I had studi ed the social and spiri t ual phil os ophies of other pr ogress i ve pclitshyical and spiritual thinkers and was natural ly interested in Ba bas pershys pectives I would go to my local j agrti pick Babas books off the she l f sit quie tly in a corner of t he room and read t hem At f i rst it was f rustrating as his philosophical writings were int ellectually very challenging I r emember that the firs t book I tried reading was Subshyhasita Samgraha IV I fell asleep after one page -- I couldnt join toge ther the t hought flow of more than two paragraphs a t a time and my mind eventual ly gave up in exhaustion
lhen I came upon Idea and Ideology liThe centrifugal act ivity of tbe mBcrocosmic nucl eus is known as saincara bull bull Again I was f russhytrated and about to give up But then the title of the las t chapter caught my attention It was The Cosmic Brotherhood I turned to it and immediately became very fascinated It was the first time I re~lized
Ananda Marga had a developed social philosophy I was struck by the implications of these social concepts Baba was propounding Here was the core of a program to establish a new society - not just a vague and utopian attempt at integrating spiritual sentiment into the social sphere but a grounded and practical social thought based on a spiritual ideal
I then became eager to know everything I could about Prout I man- aged to acquire a good selection of social philosophy writings and I atudied them regularly
I became unit secxetary of a small unit Once we organized a county level seminar and I decided to give a talk on Prout at it Prout conshy~~~ts were so revolutionary and so extraordinary that I wanted to share them with the other margiis Beforehand I told people that the talk on Prout would be special and would help them understand more of the uniqueshyness of Ananda Marga I had much difficulty preparing this lecture as the ideas were diff itult to assemble in my mind in an orderly flow When I gave the talk I was nqt able to speak clearly on the subject and nol able to answer many of the questions which came up People became bored or confused Afterwards I was depressed and cried
10
In 1975 I became a Prout worker Because of my position I was called to give lectures and training programs on Prout This helped to inshy
ease my depth of understanding of both the social and spiritual philosshyophy (actually ~tis not possible to study these two aspects of Ananda Marga ideol ogy in isolation from each other)
As a part of my study I took comprehensive notes on each and every Prout book Taking the notes acted to imprint ideas very deeply on my mind I n taking notes on the first nine pages of Human Society II I had to spend nearly one hour on each page befo re I felt I could undershystand Babas concepts clearly enough to put them into my own words Now Im very familiar with Babas books If anyone asks me about a subj ect I can usually tell i n which book and in which chapteF there i s a re fe rence to it
Giving l ectures and taking notes helped me to gain a forma l und-- r shys t anding of Prout but this was not what gave me a full appreciatioI f I
its significance This I attained by seeing its immense importance ana rel evance to the phil osophical problems which have preoccupied t he great social and economic thinkers
I started to gain a sense of this relevance through doing public Prout work I had to interact with people adhering to different politshyical phil osophies and I had to contrast OUL Proutist viewpoints with those of other socio-economic theories This required my making an inshydepth analysis as to whether our Pro~t provided s ounder answers to the problems of political philosophy And if I thought ~ong and deeply eshynough I came to clear understandings of the completeness of the ideas Baba had propounded
Once in preparation for a Prout training program I isolated mys e lf a remote area for a month Duri ng this period I continuously studied
opics of philosophy and political-economic t heory At t his time I r eashylized t hat I could not onl y understand the elaborate ideas of historical and modern philosophies but I could also competentl y cri t ique them How had my r e latively uneducated int ellect acquired this ability I realize d that it was only due to being able to reflect on these theories from the vant agepoint of Babas ideology Through t h i s experience I cou l d appreshyciate more fully what a powerful intellectual tool his philos ophy is
You know there are fundamental problems of great importance which have long been the subject of intense debate among various schools of thought The answers propounded -by different thinkers have had profound inf l uence on the course of history Whole societies and whole epochs adopted certain philosophies and based their worldviews On them Their ~orldviews then determined their social and personal values which in turn aff ected the way they acted and the way they constructed the i r soshycial environments Accordingly it was determined to what extent or i n what manne r t he people of thes e societies were ab l e to find f ul f i l lment and progres s in their social life
Through the ages there has been a great striving for ever-broader understandings more rational conceptions and more humanistic approaches But this striving has always been tainted by class biases narrow outl ooks intellectual pride incomplete understanding etc Thus perplexing p rob shylems remain unsolved for humanity In fact not onl y do prob lems r emain bu~ due to the cumulative effect of certain fundamentally defective ideas a great gulfing civilazational crisis is yawning ever wider threatening ne very existence of our world
A new and comprehensive ideology of life - one which is wholistic in ~ts scope and has humanity as its fundamental concern - is the necess ary factor for our survival The Ananda Marga ideology from all t e de~
Please turn to page 14 11
lata latah JATA NAME Adam BORN ON September 13 1980 TO Mark Fried7aY and Jane Dahl
(Maya-li1 ta and Jo t i )
JATA NfiME JosJua Robert BORN ON November 2 1980 TO Sudeva and Sujata JATA](A3MA - Naveriber 9 1980 SPIRITUAL NAME Tapas vi PAR1NTS KaZvam and Chandra Shekhara Prasad from Ba ba F1rS 7 food
Baba has made some changes in spiritual practices In the most recent edition of the social norms He omits the one which says Say Good morning Good evening and Good night~ according to the phases of the day You may still use these greetshyirigs as per choice but a namaskar will suffice
Baba t has also said that when doing kiirtan there are only two positions for t~e hands and arms Eitner clap your hands Qr lift your arms and hands straight over your head Dadaj11 Yati1shvarananda also recommends to tilt your head back and upward
12
22
and JAN FEB lIAR APR lIIAY JVN JUL AUG SEP OCT NOV DEC
EX 1 31 131 30 29 28 27 26 24 24 22
A 6 4 6 4 3 2 130 29 27 27 26 26
EK 17 15 17 15 14 B 12 10 9 8 7 7
p 20 18 20 l ~ 18 17 16 15 13 13 11 11
A (Amavisga) New Hoon P (PUrni Dlii) Full Moon and EK = Ekdashii I
Accordi ng to the Ananda Mia Sljstelll of obser ving Upovaha one is to 4bstain from all food and dr lnk fro sunrise on tbe dllg thIlt includes the peak lunlttion or strongest effect until sunrise of the follOfil1 d61J
In de termining this t able of s tandard UpovtUl1 days for New York Sector this calendar has aver aged by l a t itude and longitude the Mean Local Times for each PUrrlW and Amavasga peale lunat i on in r elation to the average Mean LocU liznes of sunrise for 1111 of North America
ldditional information on observing UpoVIUla c an be had bl seeing PltJ 13 of Cargilcarga Part II (1978 Edition) pp 10-11 (Chapter 3) of cargacarya Part III (1979 Edition) or by consulting any acarya of AIuutda MGtIIga
FmiddotES VA s Navav~a (New Years Day --- Global) 1s t January Ttmrsday
~ OivtUa (Blue-Throat Day) 12th February Thursday
Vadhithi OivlUla (Co1ll1lJernoration of DadJuchis ) 5th Karch Thursday
V46antut6ava (Holiil (Festival of Colours) 20th Karch Fri day
AItanda (VaululkhUl p~ (Nargll GUIll Birthday) 19th Nay Tuesdag
SItJr4VanU ptfJuUma (ConaelllOration of First Initiation) 15th August saturday
SIuVuuIDt6ava (AutQllll) Fes t ival) 7th October - 11th October
idinM (Childrens Day) 7th October Wednesday S~ (Publ1c Dag) 8th October TbursdayAllmnu (Fine Arts Day) 9th October FIidalj Navamii (Kusic Day) lOth Oc1ober Saturday VtUhaJnLi (Vijayot4ava) (Day of Spi ritual Victory) 11th Qctober SUPQal
vuxvaJli (Festival of Lights) 27th October Tuesday
BlvudJuJvUiiytL (Brothers Day) 29th October Thursdag
Navaluut (New Crop Harvest) Locally celebrated on anl PTIrrliavt of the season i n which the main crop is harvested
For a more co lete IllI4 detailed 8lrplanation of the his tory backgr ound and conshyducting of these f estivAls pleJse see pp 17-21 i nclusive of Cazyac4la Part I (1975 Bdition) or consult any lfcUyIl (Pleas e lIote Tbe AIutnd4 PWoUmtl celeshybration fox 1981 be9inB at 0607 LT (Hean Local Time) on Hay 19 whereas the actual Purrfi tlllll of the ~nfh of Vaestulkha occurs at 0804 GMT the same day Xhose ab ing UpaVcent6I1 ~r will fast on Nay 18)
13
EDITORIAL
Ba ba a d taille 1es tTOJs causes du p~ch en s oc iete comme 1 ) scarcete des r e s ources physicals et mentals 2) surshyaccumula t i on des resources physicals et mentals e t 3 ) s tagshynance aux r o yaumes physicals et men tal s Mais en di s cutant I e poin t deuxi~me II fait clair q u i l y a aussi la possibilshyi te de la suraccumula t i on spirituelle comme une cause du pech e
Un e xample de cela serait I e y o gi recl us qui se developpe sPirituelment sans c oncern p 0 ur les autres en la societe Even t uelment cet ~goisme m~ne ~ la d egradation de soi-meme
Cel a doit n o us rememorer de l importance d u pra~ar II e st l oin de la veri te qu un personne spiritue1 men t developpee peu t bien maintenir son existence s sectpare de 1a societe En verite 1e plus luon e st s ens ible a l a 1l21eur d u sa dhana
It I
gu on a e te donne l e plus qu on cr~ e des reacti an s potenti al es dans son espri t e11 r efusant d offrir cet s adhana aux autres
i1 Fr ench translation of t he e di torial an page 2 of the August 1980 i SSLH
A PERSONAL APPRECIATION OF BABAS IDEOLOGY Continued from page 10
tailed study I have been able to undertake appears to be that needed i shydeology
This ideology as I have just said is the necessary factor fo r esshytablishing a new era But it 1s not sufficient So what more is needed It is persons dedicated to materializing this ideology in t he pract ical r ealms of life This is a great task and a great mission It is an enshydeavor full of purpose in which the deepest aspirations of the spiritual aspirant can be given inspired expression There is now an opportunity unparalleled in human history to give expression to ones noble visions and aspirations The ~ask before us is nothing less than saving humanishyty from great doom
Those who want to engage in spirited struggle to reorient and transshyform society should first gain a clear understandi ng of Babas ideology This will be of immense help in your humanitarian undertakings bull
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1
EWS RIEFS
Vancouver region A press has been set up There is now an Ananda Marga Universal Store and a jagrti school Lincoln unit A press has been set up Cuba Didijii Ananda Rama visited this island and did both pracar and relief work Belize Dadajii Satyamakananda visited this country and did both pracar and relief work Los Altos Hills unit An AMSAI school is being set up and a building has been rented WomensWelfare Department Land for a master unit has been donated in New York Grenada During a seven day stay on Grenada Dadajii Danaviira had good experiences among a hospitable and pure hearted people interested in meditation There were forty-four initiations while Dadajii was there Grenada at the southern end of the Windward Islands is one of the most isolated islands in the Caribbean The people maintain more of their identity as Africans than do many of the people of other countries in the area There is a strong movement to go back to their roots to regain their
as black people One aspect of this pride is the Rastafarian movement found in other Caribbean countries as well Rastafarians bel ieve that Haile Selass ie was God and worship him They are spiritually inclined and have revolutionary sentiments They along with most Grenadianssupported Maurice Bishop and his New Jewel Movement when he seized power a year ago Bishop is trying to ameliorate the poverty in Grenada (Dadajii saw greater poverty rural and urban in Grenada than he did in India) by encouraging agriculture and tourism But some people are now disappointed because the spiritual and cultural aspects of the revolution have been given a low priority These people are very interested in samaj and PROUT and ready for so~ething new Some people are really strong in their dislike for whites because of one hundred years of colonial exploitation Altogether there are many people sympathetic to Ananda Marga ~hich teaches true spirituality and seeks to strengthen the will of the people as opposed to the old dogmas of religion which seek to oppress people intellectually and psychically A black acarya or LFT could do tremendous work in Grenada
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PSYCHIC DISEASES
Shrii ShrH Anandamurti
The subject of dis course was the faculty of knowl edge The other day I s aid that knowledge is certainly an action but that is not exclusively an action of the material world nor of the abstract Rather that is a happy blending of physical and mental strata The faculty of knowledge results in anubhava or perception and finalshyl y ends up i n rea lisation You can gather knowledge about an elephant in various ways - either through ocular vision or through hear i ng of trumpetti ng of an elephant or by hearing foo t f alls of t h e elephant However t he result i s the formation of a mental elephant In the next stage almost your whole psychic body is metamorphosed i nto that mental elephant a very microscopic portion of the mind is left out as the witnessing entity
Now how does it happen Whenever a knowing action takes place wi t hin the arenS of mind a portion of it plays the subjective role another portion the objective r ole The mind is divided into two chambers As a result of divis ion of mind into two chamshybers a maj or portion of the ectoplasmic stuff goes to the obj ective chamber and the portion of the knowing self goes to the subjective chamber
Suppose you are visualizing an elephant In this case a major portion of me tal body is transformed into a mental elephant In the wakeful state when your conshycious mind remains active you understand that you are visualizing a mental elephant bllt you are not aware that your mental body has been converted into elephant The reason i s that your concious mind makes you a little conci ous of the empirical world shyyou are aware while pwake that you are sitting or laying so conversely when the concious portion of the mind remains active you conclude that you have turned into an elephant On many occasions it so happens that the mental body is not finally transformed into an object that is you dont form a clear conception that you have turned into an elephant
In dreams one takes the mental elephant to be a real one because the real emshypirical world is non-existent for him Naturally in dreams he fabricates a world in the way he thought in his wakeful state and accordingly he thinks the things dreamt of are real But if the mind is disturbed as a result of some serious accishydent or disaster the dream world is shattered This mental disturbance may take place in waking state as well as in sleep For instance in dream you may visualize that you are flying in the sky by Pushpaka Rath (Indian mythological plane) Suddenly the horses of the chariot stopped flying and the chariot started falling in the lightning speed Now if in a wakeful state you happen to see a chariot f alling that dangerous way you would have been frightened out of wits In dream you startle in fear and consequently the chariot in your mind no longer remains inshytact you wake up from sleep Mind takes less time to work than the body That i s why it will take you four or five days to go to Delhi ~k~ a s t ory and then return but in dream i t can be completed in t hree minutes because minds speed is much greatshyer than that of t he body Maybe you dreamt j us t f or two minut es only but after the dream i s over you felt as if you were dreaming for a long long period But actual you dreamt for only two or three minutes
Another thing s - whe a dream object an object of imaginationseems t o be abshyo ltely real in that case there is a marked change in the personality also Ghostshy
s for instance is case in point The ghost affected person thinks that c t e ghos Possession by spirits is also another case of this type
ere also the affected person th1rults himself to bullbullbull a deity Its now i order to free his mind f~om the thoughts of ghosts One will have to bring about disturbance in the body of the affected person - you will have to create frightful circums tances that will startle him Various metilods are adopted for that purpose and consequently he realizes his mistake that he wrongly ideftified himself with his mental object Sometimes it also happens that the thought of object comes within the obj ective chamshyber f rom the material world ones ectoplasmic stuff becomes so much concentrated that you can uti l ize it in various ways There are some Dadpeope wh o misuse their ectoshyplasmic strength by some special methods For instance they might drop bones or bricks by dint of their ectoplasmic strength while sitting in a corner at a l ittle distance But the common people think those are t he actions of ghosts whereas t e f act is dif f erent
If you find out that person give him a good jerk and the ectop l asmic strength of that man wil l be altogether destroyed he will be forced to stop his roguery This s ci ence of application of ectoplasmic strength through objective mind on the exshyternal events or objects is known as raksasii vidya in Sanskrit
There is a story in the Ramayan to illustrate this point Once Aungad t he son of Bali went to King Ravanas court to present his credentials to him At the time were seated there the King Ravana himself his son Meghanatha i~e~ Indrajit and his nineteen ministers When Aungad appeared in the court there was the actul Ravanaand those nineteen ministersin order to misguide Aungadbegan to think mentally they are also Ravanas Aungad was really confused Those ministers apshypeared to him as the exact prototypes of Ravana though t hey were in their own forms Only they were thinking inwardly that they looked like Ravana The impact of t heir thinking that way and the collective ectoplasmic strength had its ef fect on Aungads mind Aungad began to see that there were as many as twenty Ravanas sitting in t he court Then how many Ravanas were there He wondered in great confusion that Megshyhanath did not think in the way that ministers thought and hence his personality unshyaffected how would he think himself to be a prototype of Ravana his own fatherso he was sitting as usual In this case those nineteen ministers were f ully utilizing their ectoplasmic strength of the objective chambers of their respective minds Just as in spiritual practice when one is required to direct ones mind t owards Paramapu~ rusa one is not expected to move or walk or practice sit ups and push ups etc Aunshygad now contrived a plan to create some disturbances in the minds of those assumed personalities Otherwise how could he distinguish act~al Ravana to whom he should submit his credentials So Aungad planned to anger those ministers as a result of which they would loos~n their mental concentration and the assumed personality of Rashyvana would drop off tiiei( addressing Indraj iita Aungad said Hello Indraj iita how strange that I find as~ny as twenty Ravanas Are they all your fathers This anshygered all and immedi ately the concentration of objective chambers vere disturbed and the ministers returned to their own figures Something more has to be said about obshyj ective mind
The faculty of knowl~dge as we know js subjectivisation of e~tern~l objectivshyity Now the subjectivisation of anything external is the f irst att empt the first step to the Supreme subjectivisation When the objective mind first subjectifies an external elephant the first phase is the obj ectivisation of TI-ind and to know that is the o~jective knowledge Now is there no other aspect of the faculty o~ knowledge Yes besides this there are two other kinds of the faculty of knowledge There may arise various psychic diseases if there is the defect in the step of objectiVisation of mind Remember that mental disease and brain disease are not the same thing bull They ar8 quite different Brain disease occurs dee to some wou~d of some part of the brain ox some congenital defect or due to heredita1~ reasons Lhe brain fornation is
5
~ampered Whereas the menta disease is different Mental disease means a trouble in the objectivated mind the first step the first stage in the process of subject visatiou Many persons while building their objcctivated mind f orm the same thin repeatedly out of weakness and ou~ of fear form images repeatedly that mental disshyease is called phobia Kam sa one week before his death thought and thuught of Krs n ~ a only Whethshy
er he liked it OT not his objectivated mind created the image of Krsna and he thought that Krsna woul d kill him illiichever direction he looked at water or wa l l or sky his objectivated milld hacl createu iorms of Krsna and in the process hi objectivated mind had been stronger than the subjective mind that means his mental death and mental death means phys i cal death Another case in point is hydrophobia A dog has bitten a person who has gr own terrib l y frightened Objectivated mind s~esshyouly the images of dogs in water dogs on all s i des t his mental disease i s cal l ed hydrophob ia Tb~ t is why the human should have full contro l over t he obj ec tiva ed rni oJ Lo avert serious psychic problems Many a t ime i t so happens that the r o= ma) no t be f ear 11 ~ lle mind but becaus e of weakness the s ame thing comes to the mi uu I emiddot c urcently this is called manla Among wumen ill cerLain countrieamiddottlere is ow UlCiLlshy
ia ~ touch mani~ They tell the so- called low-caste people or even their own people n n t to tOl~ch them to remain away from them While walking they take particular car e not to touch or be touched by things considered unholy in their prejudiced judgment In this case their objectivated mind is full of so-called unclean things As their minds always hovey arounrl those un~lean thingR externally -also they look down upon unholy thing~ They judge people in terms of casteism and t hus their minds be~omp the dens of impure dirty and mean thoughts Once I s aw a woman to whom ano t her woman of so-called low caste came to show her grandchild Now the first woman who was a chronic victim of tou~h mania wouldnt to~ch the chi ld but would allow her keeping a s afe djs t ance and maintaining her so-called purity This is mania
There was another person I know He was quite healthy and would do normal cho r es of du~y with ease He was under the impression though without any rea~on
that there was some trouhle in his stomach Actually there was no disease he had a normal health Occasionally he used to come to me and complain of some trouble in his stomach This was his mania
Moreover because of problems in the objectivated mind people suf fer from varshyi ous psychic comp l exes For instance there are some who are inclined to think that nobody cares f or them neither the friends and relatives nor even the domesti~ ani~ mals They unnecessarily think that everyone is deliberately avoiding them dislikshying them ignoring them and t~us they grow disappointed dejected disspirited and gradually lose all charms all attractions of l ife They may even commit s uicide This kind of mania is called melancholi a
The defect in the objectivated mind may result in inferiority co~plex or supershyiority complex When the objectivated becomes expansive enough to pamper ones ego one develops superiority complex One starts considering oneself ~pperior to others in points of knowledge actional faculty organizational calibre or other qualities of leadership and unnecessarily slights others Such a person expects preferential treatment VIP honor and explicit obedience from others If ever accidentally their ego is hurt even slightly they become violently angry This is another kind of manshyia
Conversely there are some o thers who exert too muCh pressure that leads to conshystriction of their objectivated mind In such a state their mind fails to gras p bigshyger things He starts considering himself inferior to other persons in all respects education social position etc Normally such people unnecessarily become nervous and begin to f~lter or fumble before elder~y or senior persons They lack in faith or self-conf idence in themselves This is inferiority the best way to cure such people is to generate self confidence in them by frequently advising him not to feel infer to anyone Slowly and gradually he will free himself from inferiority complex and a feeling of superiority will increase But be careful that after a certain stage sushyPftriority complex should not be allowed to grow 6
Most of the psychic diseases if not all grow out of defective control over the object~vated mind If one is alert one can avert any trouble Those who regushylarly practice iishvara pranidhana or dhyana can re~in free from these diseases beshycause t hereby they keep their minds in a balanced form Of th~ numerous benefits of
sadhana one is that it keeps the mind free from psychic diseases it encourages t he na tur al gr owth of a natural mind Thi s is a tremendous factor in and not only i n individual life but in collective life as well some such problem may ari se Not only individual human beings but also big communities suff er from this sort of psychic disease A subjugated people suffer from inf eriority comp lex from a soverign people the ruling people When India was dependent country there were many Indians who used to describe the rul~ng community as Gods children obviously to their deep-rooted inshyferiority complex Most of them would wonder - will India ever see the right of freeshydom When will we ever win war against the ruling class That shows that the entire community was a victim of inferiority complex And to remove the inferiority complex was needed a group of leaders endowed with enormous mental strength and towering per shysonality a group of mighty personalities India at that time was not fortunate enough to have such types gr~at pers~naliti~~_That is why the period of struggJe fa r indi an freedom had to be prolonged Otherwise she could b e free in les s time L s ay all this because the psychic disease I have j ust discussed affect not only individuals but also collective bodies You must remain vigilant so that you as i ndividuals mus t not be their victims and in collective life if there is any such disease you rust see to it that they are eliminated
CVherz uou help 6omebody i6 you he1p hhn a lot then that 6ellOLt will become an invalid So i6 Ijou want to help Mmebody YO I
6 houid help them a LUtte bit at 1-Ur6t then peJrhap6 latvz a Littie moJte oftOm time to time Hot aU at once YOM poUcy 6hould be that lOU will help a pVL60n in accoJtdance will hi6 need6 not too much not tota1iIJ he1ping otheJtWi6 e he will not tJty nOll hi6 own deve1opmen-t You help him a Littie then eet him 6tand on hi6 OWn and he will automaticaUy mile up activiileo in 1tL6 OWn 6 p-UUt and lAUh hi6 own ideM
Shtii ShUi AI Ylalldamu Jtti
7
Tv AnanJa Harga Ch11drens Home I J TOl- RAWA enter t ainment January 1 1980
bull
ANANDA MARGA
In JAMAICA
Ae Shiveshvarananda Avadhu~ta
Ananda Marga activities started in Jamaica in 1974 Seven marshygiis held first dharma cakra on Good Friday of that year By 1979 the number of active margiis had grown fivefold These margiis were mainshytaining a rented jagrti giving a ~ga class on a regular basis and opshyerating a cooperative society They had started a peoples night school and were opera~ing a summer school The members of the active RAWA unit were conducting a creative dance program and were also teaching karate classes bull
In August 1979 I came to Kingston when Baba was supposed to visshyit the island All the margiis were eagerly counting the days until Hib arrival But His program was cancelled The margiis did not give up hope We ~rganized a retreat on top of a mountain utilizing the delay to bring together the Jamaican brothers and sisters and the margiis who had coine from Vancouver and Guatemala After we came down from the mQhnshytain top retreat every day we did collective meditation and thought ofshyten and intensely that Baba should COlle bull At last our desire was realshyized In September sud4en news of Babal s coming exhilarated us He would come not o~ly for a visit but for Dharma Kahacakra Our joy knew no bounds
During Babas visit He advised us to start a school attached to our LFT training center and also a childrens home and kitchen garden We have already realired these projects but we are still struggling for their expansion and to establi8h them on strong foundations Margiis are busy in fund-raising programs Of course these are some ways through which we are always connected with Baba
In February 1980 Didijii Subhadra Acarya arrived in Jamaica Since her coming here the Womens Welfare Depar~ent 6f Ananda Marga is becoming more active day by day They have also started a home a school and an Ananda Marga Universal Store in thei r WWD Centre With these new facilities Ananda Marga now has two schools two homes three AMOS and one cooperative soc~e~y There are five units- three in Kingsshyton and two in ot~r parishes
We are conducting five yoga and med1~ation classes regularly There are two RAWA units and one RU club Both the RAWA units are quite a~ tlve They have a variety of programs - yoga classes creative dance debate and essay competitions ~- ~ classes etc The creative dance sectio~ of RAWA won some medals _ 1 dne last national dance competition Ananda Marghas shown its activities i~ relief work too AMURTEL did their relief work in Portland parish badly hIt by Hurricane Allen Their work was much appreciated by the public and the government offi cishyals
The mergiis are very siaple here spiritual and enthusias t i c The strength of tnelr mediatation i~ helping them to get more and more grace from Baba This is how Atlanda Maraa 1s expanding in Jamaica We pray to Balba to viRlt our island again
bull
A
PERSONAL APPRECIATION
Shy am Sunci~l
Very early as a Margii I took to r eadi ng Ba ba s books I had studi ed the social and spiri t ual phil os ophies of other pr ogress i ve pclitshyical and spiritual thinkers and was natural ly interested in Ba bas pershys pectives I would go to my local j agrti pick Babas books off the she l f sit quie tly in a corner of t he room and read t hem At f i rst it was f rustrating as his philosophical writings were int ellectually very challenging I r emember that the firs t book I tried reading was Subshyhasita Samgraha IV I fell asleep after one page -- I couldnt join toge ther the t hought flow of more than two paragraphs a t a time and my mind eventual ly gave up in exhaustion
lhen I came upon Idea and Ideology liThe centrifugal act ivity of tbe mBcrocosmic nucl eus is known as saincara bull bull Again I was f russhytrated and about to give up But then the title of the las t chapter caught my attention It was The Cosmic Brotherhood I turned to it and immediately became very fascinated It was the first time I re~lized
Ananda Marga had a developed social philosophy I was struck by the implications of these social concepts Baba was propounding Here was the core of a program to establish a new society - not just a vague and utopian attempt at integrating spiritual sentiment into the social sphere but a grounded and practical social thought based on a spiritual ideal
I then became eager to know everything I could about Prout I man- aged to acquire a good selection of social philosophy writings and I atudied them regularly
I became unit secxetary of a small unit Once we organized a county level seminar and I decided to give a talk on Prout at it Prout conshy~~~ts were so revolutionary and so extraordinary that I wanted to share them with the other margiis Beforehand I told people that the talk on Prout would be special and would help them understand more of the uniqueshyness of Ananda Marga I had much difficulty preparing this lecture as the ideas were diff itult to assemble in my mind in an orderly flow When I gave the talk I was nqt able to speak clearly on the subject and nol able to answer many of the questions which came up People became bored or confused Afterwards I was depressed and cried
10
In 1975 I became a Prout worker Because of my position I was called to give lectures and training programs on Prout This helped to inshy
ease my depth of understanding of both the social and spiritual philosshyophy (actually ~tis not possible to study these two aspects of Ananda Marga ideol ogy in isolation from each other)
As a part of my study I took comprehensive notes on each and every Prout book Taking the notes acted to imprint ideas very deeply on my mind I n taking notes on the first nine pages of Human Society II I had to spend nearly one hour on each page befo re I felt I could undershystand Babas concepts clearly enough to put them into my own words Now Im very familiar with Babas books If anyone asks me about a subj ect I can usually tell i n which book and in which chapteF there i s a re fe rence to it
Giving l ectures and taking notes helped me to gain a forma l und-- r shys t anding of Prout but this was not what gave me a full appreciatioI f I
its significance This I attained by seeing its immense importance ana rel evance to the phil osophical problems which have preoccupied t he great social and economic thinkers
I started to gain a sense of this relevance through doing public Prout work I had to interact with people adhering to different politshyical phil osophies and I had to contrast OUL Proutist viewpoints with those of other socio-economic theories This required my making an inshydepth analysis as to whether our Pro~t provided s ounder answers to the problems of political philosophy And if I thought ~ong and deeply eshynough I came to clear understandings of the completeness of the ideas Baba had propounded
Once in preparation for a Prout training program I isolated mys e lf a remote area for a month Duri ng this period I continuously studied
opics of philosophy and political-economic t heory At t his time I r eashylized t hat I could not onl y understand the elaborate ideas of historical and modern philosophies but I could also competentl y cri t ique them How had my r e latively uneducated int ellect acquired this ability I realize d that it was only due to being able to reflect on these theories from the vant agepoint of Babas ideology Through t h i s experience I cou l d appreshyciate more fully what a powerful intellectual tool his philos ophy is
You know there are fundamental problems of great importance which have long been the subject of intense debate among various schools of thought The answers propounded -by different thinkers have had profound inf l uence on the course of history Whole societies and whole epochs adopted certain philosophies and based their worldviews On them Their ~orldviews then determined their social and personal values which in turn aff ected the way they acted and the way they constructed the i r soshycial environments Accordingly it was determined to what extent or i n what manne r t he people of thes e societies were ab l e to find f ul f i l lment and progres s in their social life
Through the ages there has been a great striving for ever-broader understandings more rational conceptions and more humanistic approaches But this striving has always been tainted by class biases narrow outl ooks intellectual pride incomplete understanding etc Thus perplexing p rob shylems remain unsolved for humanity In fact not onl y do prob lems r emain bu~ due to the cumulative effect of certain fundamentally defective ideas a great gulfing civilazational crisis is yawning ever wider threatening ne very existence of our world
A new and comprehensive ideology of life - one which is wholistic in ~ts scope and has humanity as its fundamental concern - is the necess ary factor for our survival The Ananda Marga ideology from all t e de~
Please turn to page 14 11
lata latah JATA NAME Adam BORN ON September 13 1980 TO Mark Fried7aY and Jane Dahl
(Maya-li1 ta and Jo t i )
JATA NfiME JosJua Robert BORN ON November 2 1980 TO Sudeva and Sujata JATA](A3MA - Naveriber 9 1980 SPIRITUAL NAME Tapas vi PAR1NTS KaZvam and Chandra Shekhara Prasad from Ba ba F1rS 7 food
Baba has made some changes in spiritual practices In the most recent edition of the social norms He omits the one which says Say Good morning Good evening and Good night~ according to the phases of the day You may still use these greetshyirigs as per choice but a namaskar will suffice
Baba t has also said that when doing kiirtan there are only two positions for t~e hands and arms Eitner clap your hands Qr lift your arms and hands straight over your head Dadaj11 Yati1shvarananda also recommends to tilt your head back and upward
12
22
and JAN FEB lIAR APR lIIAY JVN JUL AUG SEP OCT NOV DEC
EX 1 31 131 30 29 28 27 26 24 24 22
A 6 4 6 4 3 2 130 29 27 27 26 26
EK 17 15 17 15 14 B 12 10 9 8 7 7
p 20 18 20 l ~ 18 17 16 15 13 13 11 11
A (Amavisga) New Hoon P (PUrni Dlii) Full Moon and EK = Ekdashii I
Accordi ng to the Ananda Mia Sljstelll of obser ving Upovaha one is to 4bstain from all food and dr lnk fro sunrise on tbe dllg thIlt includes the peak lunlttion or strongest effect until sunrise of the follOfil1 d61J
In de termining this t able of s tandard UpovtUl1 days for New York Sector this calendar has aver aged by l a t itude and longitude the Mean Local Times for each PUrrlW and Amavasga peale lunat i on in r elation to the average Mean LocU liznes of sunrise for 1111 of North America
ldditional information on observing UpoVIUla c an be had bl seeing PltJ 13 of Cargilcarga Part II (1978 Edition) pp 10-11 (Chapter 3) of cargacarya Part III (1979 Edition) or by consulting any acarya of AIuutda MGtIIga
FmiddotES VA s Navav~a (New Years Day --- Global) 1s t January Ttmrsday
~ OivtUa (Blue-Throat Day) 12th February Thursday
Vadhithi OivlUla (Co1ll1lJernoration of DadJuchis ) 5th Karch Thursday
V46antut6ava (Holiil (Festival of Colours) 20th Karch Fri day
AItanda (VaululkhUl p~ (Nargll GUIll Birthday) 19th Nay Tuesdag
SItJr4VanU ptfJuUma (ConaelllOration of First Initiation) 15th August saturday
SIuVuuIDt6ava (AutQllll) Fes t ival) 7th October - 11th October
idinM (Childrens Day) 7th October Wednesday S~ (Publ1c Dag) 8th October TbursdayAllmnu (Fine Arts Day) 9th October FIidalj Navamii (Kusic Day) lOth Oc1ober Saturday VtUhaJnLi (Vijayot4ava) (Day of Spi ritual Victory) 11th Qctober SUPQal
vuxvaJli (Festival of Lights) 27th October Tuesday
BlvudJuJvUiiytL (Brothers Day) 29th October Thursdag
Navaluut (New Crop Harvest) Locally celebrated on anl PTIrrliavt of the season i n which the main crop is harvested
For a more co lete IllI4 detailed 8lrplanation of the his tory backgr ound and conshyducting of these f estivAls pleJse see pp 17-21 i nclusive of Cazyac4la Part I (1975 Bdition) or consult any lfcUyIl (Pleas e lIote Tbe AIutnd4 PWoUmtl celeshybration fox 1981 be9inB at 0607 LT (Hean Local Time) on Hay 19 whereas the actual Purrfi tlllll of the ~nfh of Vaestulkha occurs at 0804 GMT the same day Xhose ab ing UpaVcent6I1 ~r will fast on Nay 18)
13
EDITORIAL
Ba ba a d taille 1es tTOJs causes du p~ch en s oc iete comme 1 ) scarcete des r e s ources physicals et mentals 2) surshyaccumula t i on des resources physicals et mentals e t 3 ) s tagshynance aux r o yaumes physicals et men tal s Mais en di s cutant I e poin t deuxi~me II fait clair q u i l y a aussi la possibilshyi te de la suraccumula t i on spirituelle comme une cause du pech e
Un e xample de cela serait I e y o gi recl us qui se developpe sPirituelment sans c oncern p 0 ur les autres en la societe Even t uelment cet ~goisme m~ne ~ la d egradation de soi-meme
Cel a doit n o us rememorer de l importance d u pra~ar II e st l oin de la veri te qu un personne spiritue1 men t developpee peu t bien maintenir son existence s sectpare de 1a societe En verite 1e plus luon e st s ens ible a l a 1l21eur d u sa dhana
It I
gu on a e te donne l e plus qu on cr~ e des reacti an s potenti al es dans son espri t e11 r efusant d offrir cet s adhana aux autres
i1 Fr ench translation of t he e di torial an page 2 of the August 1980 i SSLH
A PERSONAL APPRECIATION OF BABAS IDEOLOGY Continued from page 10
tailed study I have been able to undertake appears to be that needed i shydeology
This ideology as I have just said is the necessary factor fo r esshytablishing a new era But it 1s not sufficient So what more is needed It is persons dedicated to materializing this ideology in t he pract ical r ealms of life This is a great task and a great mission It is an enshydeavor full of purpose in which the deepest aspirations of the spiritual aspirant can be given inspired expression There is now an opportunity unparalleled in human history to give expression to ones noble visions and aspirations The ~ask before us is nothing less than saving humanishyty from great doom
Those who want to engage in spirited struggle to reorient and transshyform society should first gain a clear understandi ng of Babas ideology This will be of immense help in your humanitarian undertakings bull
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1
EWS RIEFS
Vancouver region A press has been set up There is now an Ananda Marga Universal Store and a jagrti school Lincoln unit A press has been set up Cuba Didijii Ananda Rama visited this island and did both pracar and relief work Belize Dadajii Satyamakananda visited this country and did both pracar and relief work Los Altos Hills unit An AMSAI school is being set up and a building has been rented WomensWelfare Department Land for a master unit has been donated in New York Grenada During a seven day stay on Grenada Dadajii Danaviira had good experiences among a hospitable and pure hearted people interested in meditation There were forty-four initiations while Dadajii was there Grenada at the southern end of the Windward Islands is one of the most isolated islands in the Caribbean The people maintain more of their identity as Africans than do many of the people of other countries in the area There is a strong movement to go back to their roots to regain their
as black people One aspect of this pride is the Rastafarian movement found in other Caribbean countries as well Rastafarians bel ieve that Haile Selass ie was God and worship him They are spiritually inclined and have revolutionary sentiments They along with most Grenadianssupported Maurice Bishop and his New Jewel Movement when he seized power a year ago Bishop is trying to ameliorate the poverty in Grenada (Dadajii saw greater poverty rural and urban in Grenada than he did in India) by encouraging agriculture and tourism But some people are now disappointed because the spiritual and cultural aspects of the revolution have been given a low priority These people are very interested in samaj and PROUT and ready for so~ething new Some people are really strong in their dislike for whites because of one hundred years of colonial exploitation Altogether there are many people sympathetic to Ananda Marga ~hich teaches true spirituality and seeks to strengthen the will of the people as opposed to the old dogmas of religion which seek to oppress people intellectually and psychically A black acarya or LFT could do tremendous work in Grenada
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s for instance is case in point The ghost affected person thinks that c t e ghos Possession by spirits is also another case of this type
ere also the affected person th1rults himself to bullbullbull a deity Its now i order to free his mind f~om the thoughts of ghosts One will have to bring about disturbance in the body of the affected person - you will have to create frightful circums tances that will startle him Various metilods are adopted for that purpose and consequently he realizes his mistake that he wrongly ideftified himself with his mental object Sometimes it also happens that the thought of object comes within the obj ective chamshyber f rom the material world ones ectoplasmic stuff becomes so much concentrated that you can uti l ize it in various ways There are some Dadpeope wh o misuse their ectoshyplasmic strength by some special methods For instance they might drop bones or bricks by dint of their ectoplasmic strength while sitting in a corner at a l ittle distance But the common people think those are t he actions of ghosts whereas t e f act is dif f erent
If you find out that person give him a good jerk and the ectop l asmic strength of that man wil l be altogether destroyed he will be forced to stop his roguery This s ci ence of application of ectoplasmic strength through objective mind on the exshyternal events or objects is known as raksasii vidya in Sanskrit
There is a story in the Ramayan to illustrate this point Once Aungad t he son of Bali went to King Ravanas court to present his credentials to him At the time were seated there the King Ravana himself his son Meghanatha i~e~ Indrajit and his nineteen ministers When Aungad appeared in the court there was the actul Ravanaand those nineteen ministersin order to misguide Aungadbegan to think mentally they are also Ravanas Aungad was really confused Those ministers apshypeared to him as the exact prototypes of Ravana though t hey were in their own forms Only they were thinking inwardly that they looked like Ravana The impact of t heir thinking that way and the collective ectoplasmic strength had its ef fect on Aungads mind Aungad began to see that there were as many as twenty Ravanas sitting in t he court Then how many Ravanas were there He wondered in great confusion that Megshyhanath did not think in the way that ministers thought and hence his personality unshyaffected how would he think himself to be a prototype of Ravana his own fatherso he was sitting as usual In this case those nineteen ministers were f ully utilizing their ectoplasmic strength of the objective chambers of their respective minds Just as in spiritual practice when one is required to direct ones mind t owards Paramapu~ rusa one is not expected to move or walk or practice sit ups and push ups etc Aunshygad now contrived a plan to create some disturbances in the minds of those assumed personalities Otherwise how could he distinguish act~al Ravana to whom he should submit his credentials So Aungad planned to anger those ministers as a result of which they would loos~n their mental concentration and the assumed personality of Rashyvana would drop off tiiei( addressing Indraj iita Aungad said Hello Indraj iita how strange that I find as~ny as twenty Ravanas Are they all your fathers This anshygered all and immedi ately the concentration of objective chambers vere disturbed and the ministers returned to their own figures Something more has to be said about obshyj ective mind
The faculty of knowl~dge as we know js subjectivisation of e~tern~l objectivshyity Now the subjectivisation of anything external is the f irst att empt the first step to the Supreme subjectivisation When the objective mind first subjectifies an external elephant the first phase is the obj ectivisation of TI-ind and to know that is the o~jective knowledge Now is there no other aspect of the faculty o~ knowledge Yes besides this there are two other kinds of the faculty of knowledge There may arise various psychic diseases if there is the defect in the step of objectiVisation of mind Remember that mental disease and brain disease are not the same thing bull They ar8 quite different Brain disease occurs dee to some wou~d of some part of the brain ox some congenital defect or due to heredita1~ reasons Lhe brain fornation is
5
~ampered Whereas the menta disease is different Mental disease means a trouble in the objectivated mind the first step the first stage in the process of subject visatiou Many persons while building their objcctivated mind f orm the same thin repeatedly out of weakness and ou~ of fear form images repeatedly that mental disshyease is called phobia Kam sa one week before his death thought and thuught of Krs n ~ a only Whethshy
er he liked it OT not his objectivated mind created the image of Krsna and he thought that Krsna woul d kill him illiichever direction he looked at water or wa l l or sky his objectivated milld hacl createu iorms of Krsna and in the process hi objectivated mind had been stronger than the subjective mind that means his mental death and mental death means phys i cal death Another case in point is hydrophobia A dog has bitten a person who has gr own terrib l y frightened Objectivated mind s~esshyouly the images of dogs in water dogs on all s i des t his mental disease i s cal l ed hydrophob ia Tb~ t is why the human should have full contro l over t he obj ec tiva ed rni oJ Lo avert serious psychic problems Many a t ime i t so happens that the r o= ma) no t be f ear 11 ~ lle mind but becaus e of weakness the s ame thing comes to the mi uu I emiddot c urcently this is called manla Among wumen ill cerLain countrieamiddottlere is ow UlCiLlshy
ia ~ touch mani~ They tell the so- called low-caste people or even their own people n n t to tOl~ch them to remain away from them While walking they take particular car e not to touch or be touched by things considered unholy in their prejudiced judgment In this case their objectivated mind is full of so-called unclean things As their minds always hovey arounrl those un~lean thingR externally -also they look down upon unholy thing~ They judge people in terms of casteism and t hus their minds be~omp the dens of impure dirty and mean thoughts Once I s aw a woman to whom ano t her woman of so-called low caste came to show her grandchild Now the first woman who was a chronic victim of tou~h mania wouldnt to~ch the chi ld but would allow her keeping a s afe djs t ance and maintaining her so-called purity This is mania
There was another person I know He was quite healthy and would do normal cho r es of du~y with ease He was under the impression though without any rea~on
that there was some trouhle in his stomach Actually there was no disease he had a normal health Occasionally he used to come to me and complain of some trouble in his stomach This was his mania
Moreover because of problems in the objectivated mind people suf fer from varshyi ous psychic comp l exes For instance there are some who are inclined to think that nobody cares f or them neither the friends and relatives nor even the domesti~ ani~ mals They unnecessarily think that everyone is deliberately avoiding them dislikshying them ignoring them and t~us they grow disappointed dejected disspirited and gradually lose all charms all attractions of l ife They may even commit s uicide This kind of mania is called melancholi a
The defect in the objectivated mind may result in inferiority co~plex or supershyiority complex When the objectivated becomes expansive enough to pamper ones ego one develops superiority complex One starts considering oneself ~pperior to others in points of knowledge actional faculty organizational calibre or other qualities of leadership and unnecessarily slights others Such a person expects preferential treatment VIP honor and explicit obedience from others If ever accidentally their ego is hurt even slightly they become violently angry This is another kind of manshyia
Conversely there are some o thers who exert too muCh pressure that leads to conshystriction of their objectivated mind In such a state their mind fails to gras p bigshyger things He starts considering himself inferior to other persons in all respects education social position etc Normally such people unnecessarily become nervous and begin to f~lter or fumble before elder~y or senior persons They lack in faith or self-conf idence in themselves This is inferiority the best way to cure such people is to generate self confidence in them by frequently advising him not to feel infer to anyone Slowly and gradually he will free himself from inferiority complex and a feeling of superiority will increase But be careful that after a certain stage sushyPftriority complex should not be allowed to grow 6
Most of the psychic diseases if not all grow out of defective control over the object~vated mind If one is alert one can avert any trouble Those who regushylarly practice iishvara pranidhana or dhyana can re~in free from these diseases beshycause t hereby they keep their minds in a balanced form Of th~ numerous benefits of
sadhana one is that it keeps the mind free from psychic diseases it encourages t he na tur al gr owth of a natural mind Thi s is a tremendous factor in and not only i n individual life but in collective life as well some such problem may ari se Not only individual human beings but also big communities suff er from this sort of psychic disease A subjugated people suffer from inf eriority comp lex from a soverign people the ruling people When India was dependent country there were many Indians who used to describe the rul~ng community as Gods children obviously to their deep-rooted inshyferiority complex Most of them would wonder - will India ever see the right of freeshydom When will we ever win war against the ruling class That shows that the entire community was a victim of inferiority complex And to remove the inferiority complex was needed a group of leaders endowed with enormous mental strength and towering per shysonality a group of mighty personalities India at that time was not fortunate enough to have such types gr~at pers~naliti~~_That is why the period of struggJe fa r indi an freedom had to be prolonged Otherwise she could b e free in les s time L s ay all this because the psychic disease I have j ust discussed affect not only individuals but also collective bodies You must remain vigilant so that you as i ndividuals mus t not be their victims and in collective life if there is any such disease you rust see to it that they are eliminated
CVherz uou help 6omebody i6 you he1p hhn a lot then that 6ellOLt will become an invalid So i6 Ijou want to help Mmebody YO I
6 houid help them a LUtte bit at 1-Ur6t then peJrhap6 latvz a Littie moJte oftOm time to time Hot aU at once YOM poUcy 6hould be that lOU will help a pVL60n in accoJtdance will hi6 need6 not too much not tota1iIJ he1ping otheJtWi6 e he will not tJty nOll hi6 own deve1opmen-t You help him a Littie then eet him 6tand on hi6 OWn and he will automaticaUy mile up activiileo in 1tL6 OWn 6 p-UUt and lAUh hi6 own ideM
Shtii ShUi AI Ylalldamu Jtti
7
Tv AnanJa Harga Ch11drens Home I J TOl- RAWA enter t ainment January 1 1980
bull
ANANDA MARGA
In JAMAICA
Ae Shiveshvarananda Avadhu~ta
Ananda Marga activities started in Jamaica in 1974 Seven marshygiis held first dharma cakra on Good Friday of that year By 1979 the number of active margiis had grown fivefold These margiis were mainshytaining a rented jagrti giving a ~ga class on a regular basis and opshyerating a cooperative society They had started a peoples night school and were opera~ing a summer school The members of the active RAWA unit were conducting a creative dance program and were also teaching karate classes bull
In August 1979 I came to Kingston when Baba was supposed to visshyit the island All the margiis were eagerly counting the days until Hib arrival But His program was cancelled The margiis did not give up hope We ~rganized a retreat on top of a mountain utilizing the delay to bring together the Jamaican brothers and sisters and the margiis who had coine from Vancouver and Guatemala After we came down from the mQhnshytain top retreat every day we did collective meditation and thought ofshyten and intensely that Baba should COlle bull At last our desire was realshyized In September sud4en news of Babal s coming exhilarated us He would come not o~ly for a visit but for Dharma Kahacakra Our joy knew no bounds
During Babas visit He advised us to start a school attached to our LFT training center and also a childrens home and kitchen garden We have already realired these projects but we are still struggling for their expansion and to establi8h them on strong foundations Margiis are busy in fund-raising programs Of course these are some ways through which we are always connected with Baba
In February 1980 Didijii Subhadra Acarya arrived in Jamaica Since her coming here the Womens Welfare Depar~ent 6f Ananda Marga is becoming more active day by day They have also started a home a school and an Ananda Marga Universal Store in thei r WWD Centre With these new facilities Ananda Marga now has two schools two homes three AMOS and one cooperative soc~e~y There are five units- three in Kingsshyton and two in ot~r parishes
We are conducting five yoga and med1~ation classes regularly There are two RAWA units and one RU club Both the RAWA units are quite a~ tlve They have a variety of programs - yoga classes creative dance debate and essay competitions ~- ~ classes etc The creative dance sectio~ of RAWA won some medals _ 1 dne last national dance competition Ananda Marghas shown its activities i~ relief work too AMURTEL did their relief work in Portland parish badly hIt by Hurricane Allen Their work was much appreciated by the public and the government offi cishyals
The mergiis are very siaple here spiritual and enthusias t i c The strength of tnelr mediatation i~ helping them to get more and more grace from Baba This is how Atlanda Maraa 1s expanding in Jamaica We pray to Balba to viRlt our island again
bull
A
PERSONAL APPRECIATION
Shy am Sunci~l
Very early as a Margii I took to r eadi ng Ba ba s books I had studi ed the social and spiri t ual phil os ophies of other pr ogress i ve pclitshyical and spiritual thinkers and was natural ly interested in Ba bas pershys pectives I would go to my local j agrti pick Babas books off the she l f sit quie tly in a corner of t he room and read t hem At f i rst it was f rustrating as his philosophical writings were int ellectually very challenging I r emember that the firs t book I tried reading was Subshyhasita Samgraha IV I fell asleep after one page -- I couldnt join toge ther the t hought flow of more than two paragraphs a t a time and my mind eventual ly gave up in exhaustion
lhen I came upon Idea and Ideology liThe centrifugal act ivity of tbe mBcrocosmic nucl eus is known as saincara bull bull Again I was f russhytrated and about to give up But then the title of the las t chapter caught my attention It was The Cosmic Brotherhood I turned to it and immediately became very fascinated It was the first time I re~lized
Ananda Marga had a developed social philosophy I was struck by the implications of these social concepts Baba was propounding Here was the core of a program to establish a new society - not just a vague and utopian attempt at integrating spiritual sentiment into the social sphere but a grounded and practical social thought based on a spiritual ideal
I then became eager to know everything I could about Prout I man- aged to acquire a good selection of social philosophy writings and I atudied them regularly
I became unit secxetary of a small unit Once we organized a county level seminar and I decided to give a talk on Prout at it Prout conshy~~~ts were so revolutionary and so extraordinary that I wanted to share them with the other margiis Beforehand I told people that the talk on Prout would be special and would help them understand more of the uniqueshyness of Ananda Marga I had much difficulty preparing this lecture as the ideas were diff itult to assemble in my mind in an orderly flow When I gave the talk I was nqt able to speak clearly on the subject and nol able to answer many of the questions which came up People became bored or confused Afterwards I was depressed and cried
10
In 1975 I became a Prout worker Because of my position I was called to give lectures and training programs on Prout This helped to inshy
ease my depth of understanding of both the social and spiritual philosshyophy (actually ~tis not possible to study these two aspects of Ananda Marga ideol ogy in isolation from each other)
As a part of my study I took comprehensive notes on each and every Prout book Taking the notes acted to imprint ideas very deeply on my mind I n taking notes on the first nine pages of Human Society II I had to spend nearly one hour on each page befo re I felt I could undershystand Babas concepts clearly enough to put them into my own words Now Im very familiar with Babas books If anyone asks me about a subj ect I can usually tell i n which book and in which chapteF there i s a re fe rence to it
Giving l ectures and taking notes helped me to gain a forma l und-- r shys t anding of Prout but this was not what gave me a full appreciatioI f I
its significance This I attained by seeing its immense importance ana rel evance to the phil osophical problems which have preoccupied t he great social and economic thinkers
I started to gain a sense of this relevance through doing public Prout work I had to interact with people adhering to different politshyical phil osophies and I had to contrast OUL Proutist viewpoints with those of other socio-economic theories This required my making an inshydepth analysis as to whether our Pro~t provided s ounder answers to the problems of political philosophy And if I thought ~ong and deeply eshynough I came to clear understandings of the completeness of the ideas Baba had propounded
Once in preparation for a Prout training program I isolated mys e lf a remote area for a month Duri ng this period I continuously studied
opics of philosophy and political-economic t heory At t his time I r eashylized t hat I could not onl y understand the elaborate ideas of historical and modern philosophies but I could also competentl y cri t ique them How had my r e latively uneducated int ellect acquired this ability I realize d that it was only due to being able to reflect on these theories from the vant agepoint of Babas ideology Through t h i s experience I cou l d appreshyciate more fully what a powerful intellectual tool his philos ophy is
You know there are fundamental problems of great importance which have long been the subject of intense debate among various schools of thought The answers propounded -by different thinkers have had profound inf l uence on the course of history Whole societies and whole epochs adopted certain philosophies and based their worldviews On them Their ~orldviews then determined their social and personal values which in turn aff ected the way they acted and the way they constructed the i r soshycial environments Accordingly it was determined to what extent or i n what manne r t he people of thes e societies were ab l e to find f ul f i l lment and progres s in their social life
Through the ages there has been a great striving for ever-broader understandings more rational conceptions and more humanistic approaches But this striving has always been tainted by class biases narrow outl ooks intellectual pride incomplete understanding etc Thus perplexing p rob shylems remain unsolved for humanity In fact not onl y do prob lems r emain bu~ due to the cumulative effect of certain fundamentally defective ideas a great gulfing civilazational crisis is yawning ever wider threatening ne very existence of our world
A new and comprehensive ideology of life - one which is wholistic in ~ts scope and has humanity as its fundamental concern - is the necess ary factor for our survival The Ananda Marga ideology from all t e de~
Please turn to page 14 11
lata latah JATA NAME Adam BORN ON September 13 1980 TO Mark Fried7aY and Jane Dahl
(Maya-li1 ta and Jo t i )
JATA NfiME JosJua Robert BORN ON November 2 1980 TO Sudeva and Sujata JATA](A3MA - Naveriber 9 1980 SPIRITUAL NAME Tapas vi PAR1NTS KaZvam and Chandra Shekhara Prasad from Ba ba F1rS 7 food
Baba has made some changes in spiritual practices In the most recent edition of the social norms He omits the one which says Say Good morning Good evening and Good night~ according to the phases of the day You may still use these greetshyirigs as per choice but a namaskar will suffice
Baba t has also said that when doing kiirtan there are only two positions for t~e hands and arms Eitner clap your hands Qr lift your arms and hands straight over your head Dadaj11 Yati1shvarananda also recommends to tilt your head back and upward
12
22
and JAN FEB lIAR APR lIIAY JVN JUL AUG SEP OCT NOV DEC
EX 1 31 131 30 29 28 27 26 24 24 22
A 6 4 6 4 3 2 130 29 27 27 26 26
EK 17 15 17 15 14 B 12 10 9 8 7 7
p 20 18 20 l ~ 18 17 16 15 13 13 11 11
A (Amavisga) New Hoon P (PUrni Dlii) Full Moon and EK = Ekdashii I
Accordi ng to the Ananda Mia Sljstelll of obser ving Upovaha one is to 4bstain from all food and dr lnk fro sunrise on tbe dllg thIlt includes the peak lunlttion or strongest effect until sunrise of the follOfil1 d61J
In de termining this t able of s tandard UpovtUl1 days for New York Sector this calendar has aver aged by l a t itude and longitude the Mean Local Times for each PUrrlW and Amavasga peale lunat i on in r elation to the average Mean LocU liznes of sunrise for 1111 of North America
ldditional information on observing UpoVIUla c an be had bl seeing PltJ 13 of Cargilcarga Part II (1978 Edition) pp 10-11 (Chapter 3) of cargacarya Part III (1979 Edition) or by consulting any acarya of AIuutda MGtIIga
FmiddotES VA s Navav~a (New Years Day --- Global) 1s t January Ttmrsday
~ OivtUa (Blue-Throat Day) 12th February Thursday
Vadhithi OivlUla (Co1ll1lJernoration of DadJuchis ) 5th Karch Thursday
V46antut6ava (Holiil (Festival of Colours) 20th Karch Fri day
AItanda (VaululkhUl p~ (Nargll GUIll Birthday) 19th Nay Tuesdag
SItJr4VanU ptfJuUma (ConaelllOration of First Initiation) 15th August saturday
SIuVuuIDt6ava (AutQllll) Fes t ival) 7th October - 11th October
idinM (Childrens Day) 7th October Wednesday S~ (Publ1c Dag) 8th October TbursdayAllmnu (Fine Arts Day) 9th October FIidalj Navamii (Kusic Day) lOth Oc1ober Saturday VtUhaJnLi (Vijayot4ava) (Day of Spi ritual Victory) 11th Qctober SUPQal
vuxvaJli (Festival of Lights) 27th October Tuesday
BlvudJuJvUiiytL (Brothers Day) 29th October Thursdag
Navaluut (New Crop Harvest) Locally celebrated on anl PTIrrliavt of the season i n which the main crop is harvested
For a more co lete IllI4 detailed 8lrplanation of the his tory backgr ound and conshyducting of these f estivAls pleJse see pp 17-21 i nclusive of Cazyac4la Part I (1975 Bdition) or consult any lfcUyIl (Pleas e lIote Tbe AIutnd4 PWoUmtl celeshybration fox 1981 be9inB at 0607 LT (Hean Local Time) on Hay 19 whereas the actual Purrfi tlllll of the ~nfh of Vaestulkha occurs at 0804 GMT the same day Xhose ab ing UpaVcent6I1 ~r will fast on Nay 18)
13
EDITORIAL
Ba ba a d taille 1es tTOJs causes du p~ch en s oc iete comme 1 ) scarcete des r e s ources physicals et mentals 2) surshyaccumula t i on des resources physicals et mentals e t 3 ) s tagshynance aux r o yaumes physicals et men tal s Mais en di s cutant I e poin t deuxi~me II fait clair q u i l y a aussi la possibilshyi te de la suraccumula t i on spirituelle comme une cause du pech e
Un e xample de cela serait I e y o gi recl us qui se developpe sPirituelment sans c oncern p 0 ur les autres en la societe Even t uelment cet ~goisme m~ne ~ la d egradation de soi-meme
Cel a doit n o us rememorer de l importance d u pra~ar II e st l oin de la veri te qu un personne spiritue1 men t developpee peu t bien maintenir son existence s sectpare de 1a societe En verite 1e plus luon e st s ens ible a l a 1l21eur d u sa dhana
It I
gu on a e te donne l e plus qu on cr~ e des reacti an s potenti al es dans son espri t e11 r efusant d offrir cet s adhana aux autres
i1 Fr ench translation of t he e di torial an page 2 of the August 1980 i SSLH
A PERSONAL APPRECIATION OF BABAS IDEOLOGY Continued from page 10
tailed study I have been able to undertake appears to be that needed i shydeology
This ideology as I have just said is the necessary factor fo r esshytablishing a new era But it 1s not sufficient So what more is needed It is persons dedicated to materializing this ideology in t he pract ical r ealms of life This is a great task and a great mission It is an enshydeavor full of purpose in which the deepest aspirations of the spiritual aspirant can be given inspired expression There is now an opportunity unparalleled in human history to give expression to ones noble visions and aspirations The ~ask before us is nothing less than saving humanishyty from great doom
Those who want to engage in spirited struggle to reorient and transshyform society should first gain a clear understandi ng of Babas ideology This will be of immense help in your humanitarian undertakings bull
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1
EWS RIEFS
Vancouver region A press has been set up There is now an Ananda Marga Universal Store and a jagrti school Lincoln unit A press has been set up Cuba Didijii Ananda Rama visited this island and did both pracar and relief work Belize Dadajii Satyamakananda visited this country and did both pracar and relief work Los Altos Hills unit An AMSAI school is being set up and a building has been rented WomensWelfare Department Land for a master unit has been donated in New York Grenada During a seven day stay on Grenada Dadajii Danaviira had good experiences among a hospitable and pure hearted people interested in meditation There were forty-four initiations while Dadajii was there Grenada at the southern end of the Windward Islands is one of the most isolated islands in the Caribbean The people maintain more of their identity as Africans than do many of the people of other countries in the area There is a strong movement to go back to their roots to regain their
as black people One aspect of this pride is the Rastafarian movement found in other Caribbean countries as well Rastafarians bel ieve that Haile Selass ie was God and worship him They are spiritually inclined and have revolutionary sentiments They along with most Grenadianssupported Maurice Bishop and his New Jewel Movement when he seized power a year ago Bishop is trying to ameliorate the poverty in Grenada (Dadajii saw greater poverty rural and urban in Grenada than he did in India) by encouraging agriculture and tourism But some people are now disappointed because the spiritual and cultural aspects of the revolution have been given a low priority These people are very interested in samaj and PROUT and ready for so~ething new Some people are really strong in their dislike for whites because of one hundred years of colonial exploitation Altogether there are many people sympathetic to Ananda Marga ~hich teaches true spirituality and seeks to strengthen the will of the people as opposed to the old dogmas of religion which seek to oppress people intellectually and psychically A black acarya or LFT could do tremendous work in Grenada
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~ampered Whereas the menta disease is different Mental disease means a trouble in the objectivated mind the first step the first stage in the process of subject visatiou Many persons while building their objcctivated mind f orm the same thin repeatedly out of weakness and ou~ of fear form images repeatedly that mental disshyease is called phobia Kam sa one week before his death thought and thuught of Krs n ~ a only Whethshy
er he liked it OT not his objectivated mind created the image of Krsna and he thought that Krsna woul d kill him illiichever direction he looked at water or wa l l or sky his objectivated milld hacl createu iorms of Krsna and in the process hi objectivated mind had been stronger than the subjective mind that means his mental death and mental death means phys i cal death Another case in point is hydrophobia A dog has bitten a person who has gr own terrib l y frightened Objectivated mind s~esshyouly the images of dogs in water dogs on all s i des t his mental disease i s cal l ed hydrophob ia Tb~ t is why the human should have full contro l over t he obj ec tiva ed rni oJ Lo avert serious psychic problems Many a t ime i t so happens that the r o= ma) no t be f ear 11 ~ lle mind but becaus e of weakness the s ame thing comes to the mi uu I emiddot c urcently this is called manla Among wumen ill cerLain countrieamiddottlere is ow UlCiLlshy
ia ~ touch mani~ They tell the so- called low-caste people or even their own people n n t to tOl~ch them to remain away from them While walking they take particular car e not to touch or be touched by things considered unholy in their prejudiced judgment In this case their objectivated mind is full of so-called unclean things As their minds always hovey arounrl those un~lean thingR externally -also they look down upon unholy thing~ They judge people in terms of casteism and t hus their minds be~omp the dens of impure dirty and mean thoughts Once I s aw a woman to whom ano t her woman of so-called low caste came to show her grandchild Now the first woman who was a chronic victim of tou~h mania wouldnt to~ch the chi ld but would allow her keeping a s afe djs t ance and maintaining her so-called purity This is mania
There was another person I know He was quite healthy and would do normal cho r es of du~y with ease He was under the impression though without any rea~on
that there was some trouhle in his stomach Actually there was no disease he had a normal health Occasionally he used to come to me and complain of some trouble in his stomach This was his mania
Moreover because of problems in the objectivated mind people suf fer from varshyi ous psychic comp l exes For instance there are some who are inclined to think that nobody cares f or them neither the friends and relatives nor even the domesti~ ani~ mals They unnecessarily think that everyone is deliberately avoiding them dislikshying them ignoring them and t~us they grow disappointed dejected disspirited and gradually lose all charms all attractions of l ife They may even commit s uicide This kind of mania is called melancholi a
The defect in the objectivated mind may result in inferiority co~plex or supershyiority complex When the objectivated becomes expansive enough to pamper ones ego one develops superiority complex One starts considering oneself ~pperior to others in points of knowledge actional faculty organizational calibre or other qualities of leadership and unnecessarily slights others Such a person expects preferential treatment VIP honor and explicit obedience from others If ever accidentally their ego is hurt even slightly they become violently angry This is another kind of manshyia
Conversely there are some o thers who exert too muCh pressure that leads to conshystriction of their objectivated mind In such a state their mind fails to gras p bigshyger things He starts considering himself inferior to other persons in all respects education social position etc Normally such people unnecessarily become nervous and begin to f~lter or fumble before elder~y or senior persons They lack in faith or self-conf idence in themselves This is inferiority the best way to cure such people is to generate self confidence in them by frequently advising him not to feel infer to anyone Slowly and gradually he will free himself from inferiority complex and a feeling of superiority will increase But be careful that after a certain stage sushyPftriority complex should not be allowed to grow 6
Most of the psychic diseases if not all grow out of defective control over the object~vated mind If one is alert one can avert any trouble Those who regushylarly practice iishvara pranidhana or dhyana can re~in free from these diseases beshycause t hereby they keep their minds in a balanced form Of th~ numerous benefits of
sadhana one is that it keeps the mind free from psychic diseases it encourages t he na tur al gr owth of a natural mind Thi s is a tremendous factor in and not only i n individual life but in collective life as well some such problem may ari se Not only individual human beings but also big communities suff er from this sort of psychic disease A subjugated people suffer from inf eriority comp lex from a soverign people the ruling people When India was dependent country there were many Indians who used to describe the rul~ng community as Gods children obviously to their deep-rooted inshyferiority complex Most of them would wonder - will India ever see the right of freeshydom When will we ever win war against the ruling class That shows that the entire community was a victim of inferiority complex And to remove the inferiority complex was needed a group of leaders endowed with enormous mental strength and towering per shysonality a group of mighty personalities India at that time was not fortunate enough to have such types gr~at pers~naliti~~_That is why the period of struggJe fa r indi an freedom had to be prolonged Otherwise she could b e free in les s time L s ay all this because the psychic disease I have j ust discussed affect not only individuals but also collective bodies You must remain vigilant so that you as i ndividuals mus t not be their victims and in collective life if there is any such disease you rust see to it that they are eliminated
CVherz uou help 6omebody i6 you he1p hhn a lot then that 6ellOLt will become an invalid So i6 Ijou want to help Mmebody YO I
6 houid help them a LUtte bit at 1-Ur6t then peJrhap6 latvz a Littie moJte oftOm time to time Hot aU at once YOM poUcy 6hould be that lOU will help a pVL60n in accoJtdance will hi6 need6 not too much not tota1iIJ he1ping otheJtWi6 e he will not tJty nOll hi6 own deve1opmen-t You help him a Littie then eet him 6tand on hi6 OWn and he will automaticaUy mile up activiileo in 1tL6 OWn 6 p-UUt and lAUh hi6 own ideM
Shtii ShUi AI Ylalldamu Jtti
7
Tv AnanJa Harga Ch11drens Home I J TOl- RAWA enter t ainment January 1 1980
bull
ANANDA MARGA
In JAMAICA
Ae Shiveshvarananda Avadhu~ta
Ananda Marga activities started in Jamaica in 1974 Seven marshygiis held first dharma cakra on Good Friday of that year By 1979 the number of active margiis had grown fivefold These margiis were mainshytaining a rented jagrti giving a ~ga class on a regular basis and opshyerating a cooperative society They had started a peoples night school and were opera~ing a summer school The members of the active RAWA unit were conducting a creative dance program and were also teaching karate classes bull
In August 1979 I came to Kingston when Baba was supposed to visshyit the island All the margiis were eagerly counting the days until Hib arrival But His program was cancelled The margiis did not give up hope We ~rganized a retreat on top of a mountain utilizing the delay to bring together the Jamaican brothers and sisters and the margiis who had coine from Vancouver and Guatemala After we came down from the mQhnshytain top retreat every day we did collective meditation and thought ofshyten and intensely that Baba should COlle bull At last our desire was realshyized In September sud4en news of Babal s coming exhilarated us He would come not o~ly for a visit but for Dharma Kahacakra Our joy knew no bounds
During Babas visit He advised us to start a school attached to our LFT training center and also a childrens home and kitchen garden We have already realired these projects but we are still struggling for their expansion and to establi8h them on strong foundations Margiis are busy in fund-raising programs Of course these are some ways through which we are always connected with Baba
In February 1980 Didijii Subhadra Acarya arrived in Jamaica Since her coming here the Womens Welfare Depar~ent 6f Ananda Marga is becoming more active day by day They have also started a home a school and an Ananda Marga Universal Store in thei r WWD Centre With these new facilities Ananda Marga now has two schools two homes three AMOS and one cooperative soc~e~y There are five units- three in Kingsshyton and two in ot~r parishes
We are conducting five yoga and med1~ation classes regularly There are two RAWA units and one RU club Both the RAWA units are quite a~ tlve They have a variety of programs - yoga classes creative dance debate and essay competitions ~- ~ classes etc The creative dance sectio~ of RAWA won some medals _ 1 dne last national dance competition Ananda Marghas shown its activities i~ relief work too AMURTEL did their relief work in Portland parish badly hIt by Hurricane Allen Their work was much appreciated by the public and the government offi cishyals
The mergiis are very siaple here spiritual and enthusias t i c The strength of tnelr mediatation i~ helping them to get more and more grace from Baba This is how Atlanda Maraa 1s expanding in Jamaica We pray to Balba to viRlt our island again
bull
A
PERSONAL APPRECIATION
Shy am Sunci~l
Very early as a Margii I took to r eadi ng Ba ba s books I had studi ed the social and spiri t ual phil os ophies of other pr ogress i ve pclitshyical and spiritual thinkers and was natural ly interested in Ba bas pershys pectives I would go to my local j agrti pick Babas books off the she l f sit quie tly in a corner of t he room and read t hem At f i rst it was f rustrating as his philosophical writings were int ellectually very challenging I r emember that the firs t book I tried reading was Subshyhasita Samgraha IV I fell asleep after one page -- I couldnt join toge ther the t hought flow of more than two paragraphs a t a time and my mind eventual ly gave up in exhaustion
lhen I came upon Idea and Ideology liThe centrifugal act ivity of tbe mBcrocosmic nucl eus is known as saincara bull bull Again I was f russhytrated and about to give up But then the title of the las t chapter caught my attention It was The Cosmic Brotherhood I turned to it and immediately became very fascinated It was the first time I re~lized
Ananda Marga had a developed social philosophy I was struck by the implications of these social concepts Baba was propounding Here was the core of a program to establish a new society - not just a vague and utopian attempt at integrating spiritual sentiment into the social sphere but a grounded and practical social thought based on a spiritual ideal
I then became eager to know everything I could about Prout I man- aged to acquire a good selection of social philosophy writings and I atudied them regularly
I became unit secxetary of a small unit Once we organized a county level seminar and I decided to give a talk on Prout at it Prout conshy~~~ts were so revolutionary and so extraordinary that I wanted to share them with the other margiis Beforehand I told people that the talk on Prout would be special and would help them understand more of the uniqueshyness of Ananda Marga I had much difficulty preparing this lecture as the ideas were diff itult to assemble in my mind in an orderly flow When I gave the talk I was nqt able to speak clearly on the subject and nol able to answer many of the questions which came up People became bored or confused Afterwards I was depressed and cried
10
In 1975 I became a Prout worker Because of my position I was called to give lectures and training programs on Prout This helped to inshy
ease my depth of understanding of both the social and spiritual philosshyophy (actually ~tis not possible to study these two aspects of Ananda Marga ideol ogy in isolation from each other)
As a part of my study I took comprehensive notes on each and every Prout book Taking the notes acted to imprint ideas very deeply on my mind I n taking notes on the first nine pages of Human Society II I had to spend nearly one hour on each page befo re I felt I could undershystand Babas concepts clearly enough to put them into my own words Now Im very familiar with Babas books If anyone asks me about a subj ect I can usually tell i n which book and in which chapteF there i s a re fe rence to it
Giving l ectures and taking notes helped me to gain a forma l und-- r shys t anding of Prout but this was not what gave me a full appreciatioI f I
its significance This I attained by seeing its immense importance ana rel evance to the phil osophical problems which have preoccupied t he great social and economic thinkers
I started to gain a sense of this relevance through doing public Prout work I had to interact with people adhering to different politshyical phil osophies and I had to contrast OUL Proutist viewpoints with those of other socio-economic theories This required my making an inshydepth analysis as to whether our Pro~t provided s ounder answers to the problems of political philosophy And if I thought ~ong and deeply eshynough I came to clear understandings of the completeness of the ideas Baba had propounded
Once in preparation for a Prout training program I isolated mys e lf a remote area for a month Duri ng this period I continuously studied
opics of philosophy and political-economic t heory At t his time I r eashylized t hat I could not onl y understand the elaborate ideas of historical and modern philosophies but I could also competentl y cri t ique them How had my r e latively uneducated int ellect acquired this ability I realize d that it was only due to being able to reflect on these theories from the vant agepoint of Babas ideology Through t h i s experience I cou l d appreshyciate more fully what a powerful intellectual tool his philos ophy is
You know there are fundamental problems of great importance which have long been the subject of intense debate among various schools of thought The answers propounded -by different thinkers have had profound inf l uence on the course of history Whole societies and whole epochs adopted certain philosophies and based their worldviews On them Their ~orldviews then determined their social and personal values which in turn aff ected the way they acted and the way they constructed the i r soshycial environments Accordingly it was determined to what extent or i n what manne r t he people of thes e societies were ab l e to find f ul f i l lment and progres s in their social life
Through the ages there has been a great striving for ever-broader understandings more rational conceptions and more humanistic approaches But this striving has always been tainted by class biases narrow outl ooks intellectual pride incomplete understanding etc Thus perplexing p rob shylems remain unsolved for humanity In fact not onl y do prob lems r emain bu~ due to the cumulative effect of certain fundamentally defective ideas a great gulfing civilazational crisis is yawning ever wider threatening ne very existence of our world
A new and comprehensive ideology of life - one which is wholistic in ~ts scope and has humanity as its fundamental concern - is the necess ary factor for our survival The Ananda Marga ideology from all t e de~
Please turn to page 14 11
lata latah JATA NAME Adam BORN ON September 13 1980 TO Mark Fried7aY and Jane Dahl
(Maya-li1 ta and Jo t i )
JATA NfiME JosJua Robert BORN ON November 2 1980 TO Sudeva and Sujata JATA](A3MA - Naveriber 9 1980 SPIRITUAL NAME Tapas vi PAR1NTS KaZvam and Chandra Shekhara Prasad from Ba ba F1rS 7 food
Baba has made some changes in spiritual practices In the most recent edition of the social norms He omits the one which says Say Good morning Good evening and Good night~ according to the phases of the day You may still use these greetshyirigs as per choice but a namaskar will suffice
Baba t has also said that when doing kiirtan there are only two positions for t~e hands and arms Eitner clap your hands Qr lift your arms and hands straight over your head Dadaj11 Yati1shvarananda also recommends to tilt your head back and upward
12
22
and JAN FEB lIAR APR lIIAY JVN JUL AUG SEP OCT NOV DEC
EX 1 31 131 30 29 28 27 26 24 24 22
A 6 4 6 4 3 2 130 29 27 27 26 26
EK 17 15 17 15 14 B 12 10 9 8 7 7
p 20 18 20 l ~ 18 17 16 15 13 13 11 11
A (Amavisga) New Hoon P (PUrni Dlii) Full Moon and EK = Ekdashii I
Accordi ng to the Ananda Mia Sljstelll of obser ving Upovaha one is to 4bstain from all food and dr lnk fro sunrise on tbe dllg thIlt includes the peak lunlttion or strongest effect until sunrise of the follOfil1 d61J
In de termining this t able of s tandard UpovtUl1 days for New York Sector this calendar has aver aged by l a t itude and longitude the Mean Local Times for each PUrrlW and Amavasga peale lunat i on in r elation to the average Mean LocU liznes of sunrise for 1111 of North America
ldditional information on observing UpoVIUla c an be had bl seeing PltJ 13 of Cargilcarga Part II (1978 Edition) pp 10-11 (Chapter 3) of cargacarya Part III (1979 Edition) or by consulting any acarya of AIuutda MGtIIga
FmiddotES VA s Navav~a (New Years Day --- Global) 1s t January Ttmrsday
~ OivtUa (Blue-Throat Day) 12th February Thursday
Vadhithi OivlUla (Co1ll1lJernoration of DadJuchis ) 5th Karch Thursday
V46antut6ava (Holiil (Festival of Colours) 20th Karch Fri day
AItanda (VaululkhUl p~ (Nargll GUIll Birthday) 19th Nay Tuesdag
SItJr4VanU ptfJuUma (ConaelllOration of First Initiation) 15th August saturday
SIuVuuIDt6ava (AutQllll) Fes t ival) 7th October - 11th October
idinM (Childrens Day) 7th October Wednesday S~ (Publ1c Dag) 8th October TbursdayAllmnu (Fine Arts Day) 9th October FIidalj Navamii (Kusic Day) lOth Oc1ober Saturday VtUhaJnLi (Vijayot4ava) (Day of Spi ritual Victory) 11th Qctober SUPQal
vuxvaJli (Festival of Lights) 27th October Tuesday
BlvudJuJvUiiytL (Brothers Day) 29th October Thursdag
Navaluut (New Crop Harvest) Locally celebrated on anl PTIrrliavt of the season i n which the main crop is harvested
For a more co lete IllI4 detailed 8lrplanation of the his tory backgr ound and conshyducting of these f estivAls pleJse see pp 17-21 i nclusive of Cazyac4la Part I (1975 Bdition) or consult any lfcUyIl (Pleas e lIote Tbe AIutnd4 PWoUmtl celeshybration fox 1981 be9inB at 0607 LT (Hean Local Time) on Hay 19 whereas the actual Purrfi tlllll of the ~nfh of Vaestulkha occurs at 0804 GMT the same day Xhose ab ing UpaVcent6I1 ~r will fast on Nay 18)
13
EDITORIAL
Ba ba a d taille 1es tTOJs causes du p~ch en s oc iete comme 1 ) scarcete des r e s ources physicals et mentals 2) surshyaccumula t i on des resources physicals et mentals e t 3 ) s tagshynance aux r o yaumes physicals et men tal s Mais en di s cutant I e poin t deuxi~me II fait clair q u i l y a aussi la possibilshyi te de la suraccumula t i on spirituelle comme une cause du pech e
Un e xample de cela serait I e y o gi recl us qui se developpe sPirituelment sans c oncern p 0 ur les autres en la societe Even t uelment cet ~goisme m~ne ~ la d egradation de soi-meme
Cel a doit n o us rememorer de l importance d u pra~ar II e st l oin de la veri te qu un personne spiritue1 men t developpee peu t bien maintenir son existence s sectpare de 1a societe En verite 1e plus luon e st s ens ible a l a 1l21eur d u sa dhana
It I
gu on a e te donne l e plus qu on cr~ e des reacti an s potenti al es dans son espri t e11 r efusant d offrir cet s adhana aux autres
i1 Fr ench translation of t he e di torial an page 2 of the August 1980 i SSLH
A PERSONAL APPRECIATION OF BABAS IDEOLOGY Continued from page 10
tailed study I have been able to undertake appears to be that needed i shydeology
This ideology as I have just said is the necessary factor fo r esshytablishing a new era But it 1s not sufficient So what more is needed It is persons dedicated to materializing this ideology in t he pract ical r ealms of life This is a great task and a great mission It is an enshydeavor full of purpose in which the deepest aspirations of the spiritual aspirant can be given inspired expression There is now an opportunity unparalleled in human history to give expression to ones noble visions and aspirations The ~ask before us is nothing less than saving humanishyty from great doom
Those who want to engage in spirited struggle to reorient and transshyform society should first gain a clear understandi ng of Babas ideology This will be of immense help in your humanitarian undertakings bull
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1
EWS RIEFS
Vancouver region A press has been set up There is now an Ananda Marga Universal Store and a jagrti school Lincoln unit A press has been set up Cuba Didijii Ananda Rama visited this island and did both pracar and relief work Belize Dadajii Satyamakananda visited this country and did both pracar and relief work Los Altos Hills unit An AMSAI school is being set up and a building has been rented WomensWelfare Department Land for a master unit has been donated in New York Grenada During a seven day stay on Grenada Dadajii Danaviira had good experiences among a hospitable and pure hearted people interested in meditation There were forty-four initiations while Dadajii was there Grenada at the southern end of the Windward Islands is one of the most isolated islands in the Caribbean The people maintain more of their identity as Africans than do many of the people of other countries in the area There is a strong movement to go back to their roots to regain their
as black people One aspect of this pride is the Rastafarian movement found in other Caribbean countries as well Rastafarians bel ieve that Haile Selass ie was God and worship him They are spiritually inclined and have revolutionary sentiments They along with most Grenadianssupported Maurice Bishop and his New Jewel Movement when he seized power a year ago Bishop is trying to ameliorate the poverty in Grenada (Dadajii saw greater poverty rural and urban in Grenada than he did in India) by encouraging agriculture and tourism But some people are now disappointed because the spiritual and cultural aspects of the revolution have been given a low priority These people are very interested in samaj and PROUT and ready for so~ething new Some people are really strong in their dislike for whites because of one hundred years of colonial exploitation Altogether there are many people sympathetic to Ananda Marga ~hich teaches true spirituality and seeks to strengthen the will of the people as opposed to the old dogmas of religion which seek to oppress people intellectually and psychically A black acarya or LFT could do tremendous work in Grenada
- ~~ shy
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Most of the psychic diseases if not all grow out of defective control over the object~vated mind If one is alert one can avert any trouble Those who regushylarly practice iishvara pranidhana or dhyana can re~in free from these diseases beshycause t hereby they keep their minds in a balanced form Of th~ numerous benefits of
sadhana one is that it keeps the mind free from psychic diseases it encourages t he na tur al gr owth of a natural mind Thi s is a tremendous factor in and not only i n individual life but in collective life as well some such problem may ari se Not only individual human beings but also big communities suff er from this sort of psychic disease A subjugated people suffer from inf eriority comp lex from a soverign people the ruling people When India was dependent country there were many Indians who used to describe the rul~ng community as Gods children obviously to their deep-rooted inshyferiority complex Most of them would wonder - will India ever see the right of freeshydom When will we ever win war against the ruling class That shows that the entire community was a victim of inferiority complex And to remove the inferiority complex was needed a group of leaders endowed with enormous mental strength and towering per shysonality a group of mighty personalities India at that time was not fortunate enough to have such types gr~at pers~naliti~~_That is why the period of struggJe fa r indi an freedom had to be prolonged Otherwise she could b e free in les s time L s ay all this because the psychic disease I have j ust discussed affect not only individuals but also collective bodies You must remain vigilant so that you as i ndividuals mus t not be their victims and in collective life if there is any such disease you rust see to it that they are eliminated
CVherz uou help 6omebody i6 you he1p hhn a lot then that 6ellOLt will become an invalid So i6 Ijou want to help Mmebody YO I
6 houid help them a LUtte bit at 1-Ur6t then peJrhap6 latvz a Littie moJte oftOm time to time Hot aU at once YOM poUcy 6hould be that lOU will help a pVL60n in accoJtdance will hi6 need6 not too much not tota1iIJ he1ping otheJtWi6 e he will not tJty nOll hi6 own deve1opmen-t You help him a Littie then eet him 6tand on hi6 OWn and he will automaticaUy mile up activiileo in 1tL6 OWn 6 p-UUt and lAUh hi6 own ideM
Shtii ShUi AI Ylalldamu Jtti
7
Tv AnanJa Harga Ch11drens Home I J TOl- RAWA enter t ainment January 1 1980
bull
ANANDA MARGA
In JAMAICA
Ae Shiveshvarananda Avadhu~ta
Ananda Marga activities started in Jamaica in 1974 Seven marshygiis held first dharma cakra on Good Friday of that year By 1979 the number of active margiis had grown fivefold These margiis were mainshytaining a rented jagrti giving a ~ga class on a regular basis and opshyerating a cooperative society They had started a peoples night school and were opera~ing a summer school The members of the active RAWA unit were conducting a creative dance program and were also teaching karate classes bull
In August 1979 I came to Kingston when Baba was supposed to visshyit the island All the margiis were eagerly counting the days until Hib arrival But His program was cancelled The margiis did not give up hope We ~rganized a retreat on top of a mountain utilizing the delay to bring together the Jamaican brothers and sisters and the margiis who had coine from Vancouver and Guatemala After we came down from the mQhnshytain top retreat every day we did collective meditation and thought ofshyten and intensely that Baba should COlle bull At last our desire was realshyized In September sud4en news of Babal s coming exhilarated us He would come not o~ly for a visit but for Dharma Kahacakra Our joy knew no bounds
During Babas visit He advised us to start a school attached to our LFT training center and also a childrens home and kitchen garden We have already realired these projects but we are still struggling for their expansion and to establi8h them on strong foundations Margiis are busy in fund-raising programs Of course these are some ways through which we are always connected with Baba
In February 1980 Didijii Subhadra Acarya arrived in Jamaica Since her coming here the Womens Welfare Depar~ent 6f Ananda Marga is becoming more active day by day They have also started a home a school and an Ananda Marga Universal Store in thei r WWD Centre With these new facilities Ananda Marga now has two schools two homes three AMOS and one cooperative soc~e~y There are five units- three in Kingsshyton and two in ot~r parishes
We are conducting five yoga and med1~ation classes regularly There are two RAWA units and one RU club Both the RAWA units are quite a~ tlve They have a variety of programs - yoga classes creative dance debate and essay competitions ~- ~ classes etc The creative dance sectio~ of RAWA won some medals _ 1 dne last national dance competition Ananda Marghas shown its activities i~ relief work too AMURTEL did their relief work in Portland parish badly hIt by Hurricane Allen Their work was much appreciated by the public and the government offi cishyals
The mergiis are very siaple here spiritual and enthusias t i c The strength of tnelr mediatation i~ helping them to get more and more grace from Baba This is how Atlanda Maraa 1s expanding in Jamaica We pray to Balba to viRlt our island again
bull
A
PERSONAL APPRECIATION
Shy am Sunci~l
Very early as a Margii I took to r eadi ng Ba ba s books I had studi ed the social and spiri t ual phil os ophies of other pr ogress i ve pclitshyical and spiritual thinkers and was natural ly interested in Ba bas pershys pectives I would go to my local j agrti pick Babas books off the she l f sit quie tly in a corner of t he room and read t hem At f i rst it was f rustrating as his philosophical writings were int ellectually very challenging I r emember that the firs t book I tried reading was Subshyhasita Samgraha IV I fell asleep after one page -- I couldnt join toge ther the t hought flow of more than two paragraphs a t a time and my mind eventual ly gave up in exhaustion
lhen I came upon Idea and Ideology liThe centrifugal act ivity of tbe mBcrocosmic nucl eus is known as saincara bull bull Again I was f russhytrated and about to give up But then the title of the las t chapter caught my attention It was The Cosmic Brotherhood I turned to it and immediately became very fascinated It was the first time I re~lized
Ananda Marga had a developed social philosophy I was struck by the implications of these social concepts Baba was propounding Here was the core of a program to establish a new society - not just a vague and utopian attempt at integrating spiritual sentiment into the social sphere but a grounded and practical social thought based on a spiritual ideal
I then became eager to know everything I could about Prout I man- aged to acquire a good selection of social philosophy writings and I atudied them regularly
I became unit secxetary of a small unit Once we organized a county level seminar and I decided to give a talk on Prout at it Prout conshy~~~ts were so revolutionary and so extraordinary that I wanted to share them with the other margiis Beforehand I told people that the talk on Prout would be special and would help them understand more of the uniqueshyness of Ananda Marga I had much difficulty preparing this lecture as the ideas were diff itult to assemble in my mind in an orderly flow When I gave the talk I was nqt able to speak clearly on the subject and nol able to answer many of the questions which came up People became bored or confused Afterwards I was depressed and cried
10
In 1975 I became a Prout worker Because of my position I was called to give lectures and training programs on Prout This helped to inshy
ease my depth of understanding of both the social and spiritual philosshyophy (actually ~tis not possible to study these two aspects of Ananda Marga ideol ogy in isolation from each other)
As a part of my study I took comprehensive notes on each and every Prout book Taking the notes acted to imprint ideas very deeply on my mind I n taking notes on the first nine pages of Human Society II I had to spend nearly one hour on each page befo re I felt I could undershystand Babas concepts clearly enough to put them into my own words Now Im very familiar with Babas books If anyone asks me about a subj ect I can usually tell i n which book and in which chapteF there i s a re fe rence to it
Giving l ectures and taking notes helped me to gain a forma l und-- r shys t anding of Prout but this was not what gave me a full appreciatioI f I
its significance This I attained by seeing its immense importance ana rel evance to the phil osophical problems which have preoccupied t he great social and economic thinkers
I started to gain a sense of this relevance through doing public Prout work I had to interact with people adhering to different politshyical phil osophies and I had to contrast OUL Proutist viewpoints with those of other socio-economic theories This required my making an inshydepth analysis as to whether our Pro~t provided s ounder answers to the problems of political philosophy And if I thought ~ong and deeply eshynough I came to clear understandings of the completeness of the ideas Baba had propounded
Once in preparation for a Prout training program I isolated mys e lf a remote area for a month Duri ng this period I continuously studied
opics of philosophy and political-economic t heory At t his time I r eashylized t hat I could not onl y understand the elaborate ideas of historical and modern philosophies but I could also competentl y cri t ique them How had my r e latively uneducated int ellect acquired this ability I realize d that it was only due to being able to reflect on these theories from the vant agepoint of Babas ideology Through t h i s experience I cou l d appreshyciate more fully what a powerful intellectual tool his philos ophy is
You know there are fundamental problems of great importance which have long been the subject of intense debate among various schools of thought The answers propounded -by different thinkers have had profound inf l uence on the course of history Whole societies and whole epochs adopted certain philosophies and based their worldviews On them Their ~orldviews then determined their social and personal values which in turn aff ected the way they acted and the way they constructed the i r soshycial environments Accordingly it was determined to what extent or i n what manne r t he people of thes e societies were ab l e to find f ul f i l lment and progres s in their social life
Through the ages there has been a great striving for ever-broader understandings more rational conceptions and more humanistic approaches But this striving has always been tainted by class biases narrow outl ooks intellectual pride incomplete understanding etc Thus perplexing p rob shylems remain unsolved for humanity In fact not onl y do prob lems r emain bu~ due to the cumulative effect of certain fundamentally defective ideas a great gulfing civilazational crisis is yawning ever wider threatening ne very existence of our world
A new and comprehensive ideology of life - one which is wholistic in ~ts scope and has humanity as its fundamental concern - is the necess ary factor for our survival The Ananda Marga ideology from all t e de~
Please turn to page 14 11
lata latah JATA NAME Adam BORN ON September 13 1980 TO Mark Fried7aY and Jane Dahl
(Maya-li1 ta and Jo t i )
JATA NfiME JosJua Robert BORN ON November 2 1980 TO Sudeva and Sujata JATA](A3MA - Naveriber 9 1980 SPIRITUAL NAME Tapas vi PAR1NTS KaZvam and Chandra Shekhara Prasad from Ba ba F1rS 7 food
Baba has made some changes in spiritual practices In the most recent edition of the social norms He omits the one which says Say Good morning Good evening and Good night~ according to the phases of the day You may still use these greetshyirigs as per choice but a namaskar will suffice
Baba t has also said that when doing kiirtan there are only two positions for t~e hands and arms Eitner clap your hands Qr lift your arms and hands straight over your head Dadaj11 Yati1shvarananda also recommends to tilt your head back and upward
12
22
and JAN FEB lIAR APR lIIAY JVN JUL AUG SEP OCT NOV DEC
EX 1 31 131 30 29 28 27 26 24 24 22
A 6 4 6 4 3 2 130 29 27 27 26 26
EK 17 15 17 15 14 B 12 10 9 8 7 7
p 20 18 20 l ~ 18 17 16 15 13 13 11 11
A (Amavisga) New Hoon P (PUrni Dlii) Full Moon and EK = Ekdashii I
Accordi ng to the Ananda Mia Sljstelll of obser ving Upovaha one is to 4bstain from all food and dr lnk fro sunrise on tbe dllg thIlt includes the peak lunlttion or strongest effect until sunrise of the follOfil1 d61J
In de termining this t able of s tandard UpovtUl1 days for New York Sector this calendar has aver aged by l a t itude and longitude the Mean Local Times for each PUrrlW and Amavasga peale lunat i on in r elation to the average Mean LocU liznes of sunrise for 1111 of North America
ldditional information on observing UpoVIUla c an be had bl seeing PltJ 13 of Cargilcarga Part II (1978 Edition) pp 10-11 (Chapter 3) of cargacarya Part III (1979 Edition) or by consulting any acarya of AIuutda MGtIIga
FmiddotES VA s Navav~a (New Years Day --- Global) 1s t January Ttmrsday
~ OivtUa (Blue-Throat Day) 12th February Thursday
Vadhithi OivlUla (Co1ll1lJernoration of DadJuchis ) 5th Karch Thursday
V46antut6ava (Holiil (Festival of Colours) 20th Karch Fri day
AItanda (VaululkhUl p~ (Nargll GUIll Birthday) 19th Nay Tuesdag
SItJr4VanU ptfJuUma (ConaelllOration of First Initiation) 15th August saturday
SIuVuuIDt6ava (AutQllll) Fes t ival) 7th October - 11th October
idinM (Childrens Day) 7th October Wednesday S~ (Publ1c Dag) 8th October TbursdayAllmnu (Fine Arts Day) 9th October FIidalj Navamii (Kusic Day) lOth Oc1ober Saturday VtUhaJnLi (Vijayot4ava) (Day of Spi ritual Victory) 11th Qctober SUPQal
vuxvaJli (Festival of Lights) 27th October Tuesday
BlvudJuJvUiiytL (Brothers Day) 29th October Thursdag
Navaluut (New Crop Harvest) Locally celebrated on anl PTIrrliavt of the season i n which the main crop is harvested
For a more co lete IllI4 detailed 8lrplanation of the his tory backgr ound and conshyducting of these f estivAls pleJse see pp 17-21 i nclusive of Cazyac4la Part I (1975 Bdition) or consult any lfcUyIl (Pleas e lIote Tbe AIutnd4 PWoUmtl celeshybration fox 1981 be9inB at 0607 LT (Hean Local Time) on Hay 19 whereas the actual Purrfi tlllll of the ~nfh of Vaestulkha occurs at 0804 GMT the same day Xhose ab ing UpaVcent6I1 ~r will fast on Nay 18)
13
EDITORIAL
Ba ba a d taille 1es tTOJs causes du p~ch en s oc iete comme 1 ) scarcete des r e s ources physicals et mentals 2) surshyaccumula t i on des resources physicals et mentals e t 3 ) s tagshynance aux r o yaumes physicals et men tal s Mais en di s cutant I e poin t deuxi~me II fait clair q u i l y a aussi la possibilshyi te de la suraccumula t i on spirituelle comme une cause du pech e
Un e xample de cela serait I e y o gi recl us qui se developpe sPirituelment sans c oncern p 0 ur les autres en la societe Even t uelment cet ~goisme m~ne ~ la d egradation de soi-meme
Cel a doit n o us rememorer de l importance d u pra~ar II e st l oin de la veri te qu un personne spiritue1 men t developpee peu t bien maintenir son existence s sectpare de 1a societe En verite 1e plus luon e st s ens ible a l a 1l21eur d u sa dhana
It I
gu on a e te donne l e plus qu on cr~ e des reacti an s potenti al es dans son espri t e11 r efusant d offrir cet s adhana aux autres
i1 Fr ench translation of t he e di torial an page 2 of the August 1980 i SSLH
A PERSONAL APPRECIATION OF BABAS IDEOLOGY Continued from page 10
tailed study I have been able to undertake appears to be that needed i shydeology
This ideology as I have just said is the necessary factor fo r esshytablishing a new era But it 1s not sufficient So what more is needed It is persons dedicated to materializing this ideology in t he pract ical r ealms of life This is a great task and a great mission It is an enshydeavor full of purpose in which the deepest aspirations of the spiritual aspirant can be given inspired expression There is now an opportunity unparalleled in human history to give expression to ones noble visions and aspirations The ~ask before us is nothing less than saving humanishyty from great doom
Those who want to engage in spirited struggle to reorient and transshyform society should first gain a clear understandi ng of Babas ideology This will be of immense help in your humanitarian undertakings bull
CRn-iSON DAWN BUDGET
September - October issue Prorated revenuebullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull ~ bullbullbull bullbullbullbullbullbullbull ~ bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull $184~17 Expenses - Printing bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull middotbullbullbullbull $120 00
Mailing bullbullbullbullbullbullbullbullbullbull 11- $ 3267bullbull 11 bullbullbullbullbullbullbullbullbullbullbullbullbullbull
T~rier support (eStfmatP~J bullbullbullbullbullbullbullbullbull ~ bullbullbullbullbull $10000 Total expenses bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull $25467 $25467
Balan~e bullbull II ~ ($ 70 50)
1
EWS RIEFS
Vancouver region A press has been set up There is now an Ananda Marga Universal Store and a jagrti school Lincoln unit A press has been set up Cuba Didijii Ananda Rama visited this island and did both pracar and relief work Belize Dadajii Satyamakananda visited this country and did both pracar and relief work Los Altos Hills unit An AMSAI school is being set up and a building has been rented WomensWelfare Department Land for a master unit has been donated in New York Grenada During a seven day stay on Grenada Dadajii Danaviira had good experiences among a hospitable and pure hearted people interested in meditation There were forty-four initiations while Dadajii was there Grenada at the southern end of the Windward Islands is one of the most isolated islands in the Caribbean The people maintain more of their identity as Africans than do many of the people of other countries in the area There is a strong movement to go back to their roots to regain their
as black people One aspect of this pride is the Rastafarian movement found in other Caribbean countries as well Rastafarians bel ieve that Haile Selass ie was God and worship him They are spiritually inclined and have revolutionary sentiments They along with most Grenadianssupported Maurice Bishop and his New Jewel Movement when he seized power a year ago Bishop is trying to ameliorate the poverty in Grenada (Dadajii saw greater poverty rural and urban in Grenada than he did in India) by encouraging agriculture and tourism But some people are now disappointed because the spiritual and cultural aspects of the revolution have been given a low priority These people are very interested in samaj and PROUT and ready for so~ething new Some people are really strong in their dislike for whites because of one hundred years of colonial exploitation Altogether there are many people sympathetic to Ananda Marga ~hich teaches true spirituality and seeks to strengthen the will of the people as opposed to the old dogmas of religion which seek to oppress people intellectually and psychically A black acarya or LFT could do tremendous work in Grenada
- ~~ shy
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Tv AnanJa Harga Ch11drens Home I J TOl- RAWA enter t ainment January 1 1980
bull
ANANDA MARGA
In JAMAICA
Ae Shiveshvarananda Avadhu~ta
Ananda Marga activities started in Jamaica in 1974 Seven marshygiis held first dharma cakra on Good Friday of that year By 1979 the number of active margiis had grown fivefold These margiis were mainshytaining a rented jagrti giving a ~ga class on a regular basis and opshyerating a cooperative society They had started a peoples night school and were opera~ing a summer school The members of the active RAWA unit were conducting a creative dance program and were also teaching karate classes bull
In August 1979 I came to Kingston when Baba was supposed to visshyit the island All the margiis were eagerly counting the days until Hib arrival But His program was cancelled The margiis did not give up hope We ~rganized a retreat on top of a mountain utilizing the delay to bring together the Jamaican brothers and sisters and the margiis who had coine from Vancouver and Guatemala After we came down from the mQhnshytain top retreat every day we did collective meditation and thought ofshyten and intensely that Baba should COlle bull At last our desire was realshyized In September sud4en news of Babal s coming exhilarated us He would come not o~ly for a visit but for Dharma Kahacakra Our joy knew no bounds
During Babas visit He advised us to start a school attached to our LFT training center and also a childrens home and kitchen garden We have already realired these projects but we are still struggling for their expansion and to establi8h them on strong foundations Margiis are busy in fund-raising programs Of course these are some ways through which we are always connected with Baba
In February 1980 Didijii Subhadra Acarya arrived in Jamaica Since her coming here the Womens Welfare Depar~ent 6f Ananda Marga is becoming more active day by day They have also started a home a school and an Ananda Marga Universal Store in thei r WWD Centre With these new facilities Ananda Marga now has two schools two homes three AMOS and one cooperative soc~e~y There are five units- three in Kingsshyton and two in ot~r parishes
We are conducting five yoga and med1~ation classes regularly There are two RAWA units and one RU club Both the RAWA units are quite a~ tlve They have a variety of programs - yoga classes creative dance debate and essay competitions ~- ~ classes etc The creative dance sectio~ of RAWA won some medals _ 1 dne last national dance competition Ananda Marghas shown its activities i~ relief work too AMURTEL did their relief work in Portland parish badly hIt by Hurricane Allen Their work was much appreciated by the public and the government offi cishyals
The mergiis are very siaple here spiritual and enthusias t i c The strength of tnelr mediatation i~ helping them to get more and more grace from Baba This is how Atlanda Maraa 1s expanding in Jamaica We pray to Balba to viRlt our island again
bull
A
PERSONAL APPRECIATION
Shy am Sunci~l
Very early as a Margii I took to r eadi ng Ba ba s books I had studi ed the social and spiri t ual phil os ophies of other pr ogress i ve pclitshyical and spiritual thinkers and was natural ly interested in Ba bas pershys pectives I would go to my local j agrti pick Babas books off the she l f sit quie tly in a corner of t he room and read t hem At f i rst it was f rustrating as his philosophical writings were int ellectually very challenging I r emember that the firs t book I tried reading was Subshyhasita Samgraha IV I fell asleep after one page -- I couldnt join toge ther the t hought flow of more than two paragraphs a t a time and my mind eventual ly gave up in exhaustion
lhen I came upon Idea and Ideology liThe centrifugal act ivity of tbe mBcrocosmic nucl eus is known as saincara bull bull Again I was f russhytrated and about to give up But then the title of the las t chapter caught my attention It was The Cosmic Brotherhood I turned to it and immediately became very fascinated It was the first time I re~lized
Ananda Marga had a developed social philosophy I was struck by the implications of these social concepts Baba was propounding Here was the core of a program to establish a new society - not just a vague and utopian attempt at integrating spiritual sentiment into the social sphere but a grounded and practical social thought based on a spiritual ideal
I then became eager to know everything I could about Prout I man- aged to acquire a good selection of social philosophy writings and I atudied them regularly
I became unit secxetary of a small unit Once we organized a county level seminar and I decided to give a talk on Prout at it Prout conshy~~~ts were so revolutionary and so extraordinary that I wanted to share them with the other margiis Beforehand I told people that the talk on Prout would be special and would help them understand more of the uniqueshyness of Ananda Marga I had much difficulty preparing this lecture as the ideas were diff itult to assemble in my mind in an orderly flow When I gave the talk I was nqt able to speak clearly on the subject and nol able to answer many of the questions which came up People became bored or confused Afterwards I was depressed and cried
10
In 1975 I became a Prout worker Because of my position I was called to give lectures and training programs on Prout This helped to inshy
ease my depth of understanding of both the social and spiritual philosshyophy (actually ~tis not possible to study these two aspects of Ananda Marga ideol ogy in isolation from each other)
As a part of my study I took comprehensive notes on each and every Prout book Taking the notes acted to imprint ideas very deeply on my mind I n taking notes on the first nine pages of Human Society II I had to spend nearly one hour on each page befo re I felt I could undershystand Babas concepts clearly enough to put them into my own words Now Im very familiar with Babas books If anyone asks me about a subj ect I can usually tell i n which book and in which chapteF there i s a re fe rence to it
Giving l ectures and taking notes helped me to gain a forma l und-- r shys t anding of Prout but this was not what gave me a full appreciatioI f I
its significance This I attained by seeing its immense importance ana rel evance to the phil osophical problems which have preoccupied t he great social and economic thinkers
I started to gain a sense of this relevance through doing public Prout work I had to interact with people adhering to different politshyical phil osophies and I had to contrast OUL Proutist viewpoints with those of other socio-economic theories This required my making an inshydepth analysis as to whether our Pro~t provided s ounder answers to the problems of political philosophy And if I thought ~ong and deeply eshynough I came to clear understandings of the completeness of the ideas Baba had propounded
Once in preparation for a Prout training program I isolated mys e lf a remote area for a month Duri ng this period I continuously studied
opics of philosophy and political-economic t heory At t his time I r eashylized t hat I could not onl y understand the elaborate ideas of historical and modern philosophies but I could also competentl y cri t ique them How had my r e latively uneducated int ellect acquired this ability I realize d that it was only due to being able to reflect on these theories from the vant agepoint of Babas ideology Through t h i s experience I cou l d appreshyciate more fully what a powerful intellectual tool his philos ophy is
You know there are fundamental problems of great importance which have long been the subject of intense debate among various schools of thought The answers propounded -by different thinkers have had profound inf l uence on the course of history Whole societies and whole epochs adopted certain philosophies and based their worldviews On them Their ~orldviews then determined their social and personal values which in turn aff ected the way they acted and the way they constructed the i r soshycial environments Accordingly it was determined to what extent or i n what manne r t he people of thes e societies were ab l e to find f ul f i l lment and progres s in their social life
Through the ages there has been a great striving for ever-broader understandings more rational conceptions and more humanistic approaches But this striving has always been tainted by class biases narrow outl ooks intellectual pride incomplete understanding etc Thus perplexing p rob shylems remain unsolved for humanity In fact not onl y do prob lems r emain bu~ due to the cumulative effect of certain fundamentally defective ideas a great gulfing civilazational crisis is yawning ever wider threatening ne very existence of our world
A new and comprehensive ideology of life - one which is wholistic in ~ts scope and has humanity as its fundamental concern - is the necess ary factor for our survival The Ananda Marga ideology from all t e de~
Please turn to page 14 11
lata latah JATA NAME Adam BORN ON September 13 1980 TO Mark Fried7aY and Jane Dahl
(Maya-li1 ta and Jo t i )
JATA NfiME JosJua Robert BORN ON November 2 1980 TO Sudeva and Sujata JATA](A3MA - Naveriber 9 1980 SPIRITUAL NAME Tapas vi PAR1NTS KaZvam and Chandra Shekhara Prasad from Ba ba F1rS 7 food
Baba has made some changes in spiritual practices In the most recent edition of the social norms He omits the one which says Say Good morning Good evening and Good night~ according to the phases of the day You may still use these greetshyirigs as per choice but a namaskar will suffice
Baba t has also said that when doing kiirtan there are only two positions for t~e hands and arms Eitner clap your hands Qr lift your arms and hands straight over your head Dadaj11 Yati1shvarananda also recommends to tilt your head back and upward
12
22
and JAN FEB lIAR APR lIIAY JVN JUL AUG SEP OCT NOV DEC
EX 1 31 131 30 29 28 27 26 24 24 22
A 6 4 6 4 3 2 130 29 27 27 26 26
EK 17 15 17 15 14 B 12 10 9 8 7 7
p 20 18 20 l ~ 18 17 16 15 13 13 11 11
A (Amavisga) New Hoon P (PUrni Dlii) Full Moon and EK = Ekdashii I
Accordi ng to the Ananda Mia Sljstelll of obser ving Upovaha one is to 4bstain from all food and dr lnk fro sunrise on tbe dllg thIlt includes the peak lunlttion or strongest effect until sunrise of the follOfil1 d61J
In de termining this t able of s tandard UpovtUl1 days for New York Sector this calendar has aver aged by l a t itude and longitude the Mean Local Times for each PUrrlW and Amavasga peale lunat i on in r elation to the average Mean LocU liznes of sunrise for 1111 of North America
ldditional information on observing UpoVIUla c an be had bl seeing PltJ 13 of Cargilcarga Part II (1978 Edition) pp 10-11 (Chapter 3) of cargacarya Part III (1979 Edition) or by consulting any acarya of AIuutda MGtIIga
FmiddotES VA s Navav~a (New Years Day --- Global) 1s t January Ttmrsday
~ OivtUa (Blue-Throat Day) 12th February Thursday
Vadhithi OivlUla (Co1ll1lJernoration of DadJuchis ) 5th Karch Thursday
V46antut6ava (Holiil (Festival of Colours) 20th Karch Fri day
AItanda (VaululkhUl p~ (Nargll GUIll Birthday) 19th Nay Tuesdag
SItJr4VanU ptfJuUma (ConaelllOration of First Initiation) 15th August saturday
SIuVuuIDt6ava (AutQllll) Fes t ival) 7th October - 11th October
idinM (Childrens Day) 7th October Wednesday S~ (Publ1c Dag) 8th October TbursdayAllmnu (Fine Arts Day) 9th October FIidalj Navamii (Kusic Day) lOth Oc1ober Saturday VtUhaJnLi (Vijayot4ava) (Day of Spi ritual Victory) 11th Qctober SUPQal
vuxvaJli (Festival of Lights) 27th October Tuesday
BlvudJuJvUiiytL (Brothers Day) 29th October Thursdag
Navaluut (New Crop Harvest) Locally celebrated on anl PTIrrliavt of the season i n which the main crop is harvested
For a more co lete IllI4 detailed 8lrplanation of the his tory backgr ound and conshyducting of these f estivAls pleJse see pp 17-21 i nclusive of Cazyac4la Part I (1975 Bdition) or consult any lfcUyIl (Pleas e lIote Tbe AIutnd4 PWoUmtl celeshybration fox 1981 be9inB at 0607 LT (Hean Local Time) on Hay 19 whereas the actual Purrfi tlllll of the ~nfh of Vaestulkha occurs at 0804 GMT the same day Xhose ab ing UpaVcent6I1 ~r will fast on Nay 18)
13
EDITORIAL
Ba ba a d taille 1es tTOJs causes du p~ch en s oc iete comme 1 ) scarcete des r e s ources physicals et mentals 2) surshyaccumula t i on des resources physicals et mentals e t 3 ) s tagshynance aux r o yaumes physicals et men tal s Mais en di s cutant I e poin t deuxi~me II fait clair q u i l y a aussi la possibilshyi te de la suraccumula t i on spirituelle comme une cause du pech e
Un e xample de cela serait I e y o gi recl us qui se developpe sPirituelment sans c oncern p 0 ur les autres en la societe Even t uelment cet ~goisme m~ne ~ la d egradation de soi-meme
Cel a doit n o us rememorer de l importance d u pra~ar II e st l oin de la veri te qu un personne spiritue1 men t developpee peu t bien maintenir son existence s sectpare de 1a societe En verite 1e plus luon e st s ens ible a l a 1l21eur d u sa dhana
It I
gu on a e te donne l e plus qu on cr~ e des reacti an s potenti al es dans son espri t e11 r efusant d offrir cet s adhana aux autres
i1 Fr ench translation of t he e di torial an page 2 of the August 1980 i SSLH
A PERSONAL APPRECIATION OF BABAS IDEOLOGY Continued from page 10
tailed study I have been able to undertake appears to be that needed i shydeology
This ideology as I have just said is the necessary factor fo r esshytablishing a new era But it 1s not sufficient So what more is needed It is persons dedicated to materializing this ideology in t he pract ical r ealms of life This is a great task and a great mission It is an enshydeavor full of purpose in which the deepest aspirations of the spiritual aspirant can be given inspired expression There is now an opportunity unparalleled in human history to give expression to ones noble visions and aspirations The ~ask before us is nothing less than saving humanishyty from great doom
Those who want to engage in spirited struggle to reorient and transshyform society should first gain a clear understandi ng of Babas ideology This will be of immense help in your humanitarian undertakings bull
CRn-iSON DAWN BUDGET
September - October issue Prorated revenuebullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull ~ bullbullbull bullbullbullbullbullbullbull ~ bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull $184~17 Expenses - Printing bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull middotbullbullbullbull $120 00
Mailing bullbullbullbullbullbullbullbullbullbull 11- $ 3267bullbull 11 bullbullbullbullbullbullbullbullbullbullbullbullbullbull
T~rier support (eStfmatP~J bullbullbullbullbullbullbullbullbull ~ bullbullbullbullbull $10000 Total expenses bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull $25467 $25467
Balan~e bullbull II ~ ($ 70 50)
1
EWS RIEFS
Vancouver region A press has been set up There is now an Ananda Marga Universal Store and a jagrti school Lincoln unit A press has been set up Cuba Didijii Ananda Rama visited this island and did both pracar and relief work Belize Dadajii Satyamakananda visited this country and did both pracar and relief work Los Altos Hills unit An AMSAI school is being set up and a building has been rented WomensWelfare Department Land for a master unit has been donated in New York Grenada During a seven day stay on Grenada Dadajii Danaviira had good experiences among a hospitable and pure hearted people interested in meditation There were forty-four initiations while Dadajii was there Grenada at the southern end of the Windward Islands is one of the most isolated islands in the Caribbean The people maintain more of their identity as Africans than do many of the people of other countries in the area There is a strong movement to go back to their roots to regain their
as black people One aspect of this pride is the Rastafarian movement found in other Caribbean countries as well Rastafarians bel ieve that Haile Selass ie was God and worship him They are spiritually inclined and have revolutionary sentiments They along with most Grenadianssupported Maurice Bishop and his New Jewel Movement when he seized power a year ago Bishop is trying to ameliorate the poverty in Grenada (Dadajii saw greater poverty rural and urban in Grenada than he did in India) by encouraging agriculture and tourism But some people are now disappointed because the spiritual and cultural aspects of the revolution have been given a low priority These people are very interested in samaj and PROUT and ready for so~ething new Some people are really strong in their dislike for whites because of one hundred years of colonial exploitation Altogether there are many people sympathetic to Ananda Marga ~hich teaches true spirituality and seeks to strengthen the will of the people as opposed to the old dogmas of religion which seek to oppress people intellectually and psychically A black acarya or LFT could do tremendous work in Grenada
- ~~ shy
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5283-768-023 OTrAWA 435 Terrace Hamel St Dorothee PQ bullbull H7X 2R8 PANAMA CITY Ac Suti irtha BrcAve Simeon Canas 9-31 Zona 2 Guatemala City Guat emala PHILADELPHIA Dada Anakula Brc 4801 Springfield Ave Philadel phia PA 19143
(215) 727-3578 SEATTLE A c Bhavesha Brc 5717 NE Mallory Portland OR 97211 (503) 283-2654 VANCOUVER Al c Gagana Bre 2946 Ontario Vancouver BC V5T 2Y6 Canada (604) 251-8012
WOMW ~ S WELFIRE ()EPARTMENT SECTORIAL OFF ICE Sectorial 8ecretary~ bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullAvtk Ananda Rama Ac Brcii Vikashinii Ac 4801 Springfield Ave Philadelph~a ~ve Philadelphia PA 19143 (215) 727-3578
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ANANDA MARGA
In JAMAICA
Ae Shiveshvarananda Avadhu~ta
Ananda Marga activities started in Jamaica in 1974 Seven marshygiis held first dharma cakra on Good Friday of that year By 1979 the number of active margiis had grown fivefold These margiis were mainshytaining a rented jagrti giving a ~ga class on a regular basis and opshyerating a cooperative society They had started a peoples night school and were opera~ing a summer school The members of the active RAWA unit were conducting a creative dance program and were also teaching karate classes bull
In August 1979 I came to Kingston when Baba was supposed to visshyit the island All the margiis were eagerly counting the days until Hib arrival But His program was cancelled The margiis did not give up hope We ~rganized a retreat on top of a mountain utilizing the delay to bring together the Jamaican brothers and sisters and the margiis who had coine from Vancouver and Guatemala After we came down from the mQhnshytain top retreat every day we did collective meditation and thought ofshyten and intensely that Baba should COlle bull At last our desire was realshyized In September sud4en news of Babal s coming exhilarated us He would come not o~ly for a visit but for Dharma Kahacakra Our joy knew no bounds
During Babas visit He advised us to start a school attached to our LFT training center and also a childrens home and kitchen garden We have already realired these projects but we are still struggling for their expansion and to establi8h them on strong foundations Margiis are busy in fund-raising programs Of course these are some ways through which we are always connected with Baba
In February 1980 Didijii Subhadra Acarya arrived in Jamaica Since her coming here the Womens Welfare Depar~ent 6f Ananda Marga is becoming more active day by day They have also started a home a school and an Ananda Marga Universal Store in thei r WWD Centre With these new facilities Ananda Marga now has two schools two homes three AMOS and one cooperative soc~e~y There are five units- three in Kingsshyton and two in ot~r parishes
We are conducting five yoga and med1~ation classes regularly There are two RAWA units and one RU club Both the RAWA units are quite a~ tlve They have a variety of programs - yoga classes creative dance debate and essay competitions ~- ~ classes etc The creative dance sectio~ of RAWA won some medals _ 1 dne last national dance competition Ananda Marghas shown its activities i~ relief work too AMURTEL did their relief work in Portland parish badly hIt by Hurricane Allen Their work was much appreciated by the public and the government offi cishyals
The mergiis are very siaple here spiritual and enthusias t i c The strength of tnelr mediatation i~ helping them to get more and more grace from Baba This is how Atlanda Maraa 1s expanding in Jamaica We pray to Balba to viRlt our island again
bull
A
PERSONAL APPRECIATION
Shy am Sunci~l
Very early as a Margii I took to r eadi ng Ba ba s books I had studi ed the social and spiri t ual phil os ophies of other pr ogress i ve pclitshyical and spiritual thinkers and was natural ly interested in Ba bas pershys pectives I would go to my local j agrti pick Babas books off the she l f sit quie tly in a corner of t he room and read t hem At f i rst it was f rustrating as his philosophical writings were int ellectually very challenging I r emember that the firs t book I tried reading was Subshyhasita Samgraha IV I fell asleep after one page -- I couldnt join toge ther the t hought flow of more than two paragraphs a t a time and my mind eventual ly gave up in exhaustion
lhen I came upon Idea and Ideology liThe centrifugal act ivity of tbe mBcrocosmic nucl eus is known as saincara bull bull Again I was f russhytrated and about to give up But then the title of the las t chapter caught my attention It was The Cosmic Brotherhood I turned to it and immediately became very fascinated It was the first time I re~lized
Ananda Marga had a developed social philosophy I was struck by the implications of these social concepts Baba was propounding Here was the core of a program to establish a new society - not just a vague and utopian attempt at integrating spiritual sentiment into the social sphere but a grounded and practical social thought based on a spiritual ideal
I then became eager to know everything I could about Prout I man- aged to acquire a good selection of social philosophy writings and I atudied them regularly
I became unit secxetary of a small unit Once we organized a county level seminar and I decided to give a talk on Prout at it Prout conshy~~~ts were so revolutionary and so extraordinary that I wanted to share them with the other margiis Beforehand I told people that the talk on Prout would be special and would help them understand more of the uniqueshyness of Ananda Marga I had much difficulty preparing this lecture as the ideas were diff itult to assemble in my mind in an orderly flow When I gave the talk I was nqt able to speak clearly on the subject and nol able to answer many of the questions which came up People became bored or confused Afterwards I was depressed and cried
10
In 1975 I became a Prout worker Because of my position I was called to give lectures and training programs on Prout This helped to inshy
ease my depth of understanding of both the social and spiritual philosshyophy (actually ~tis not possible to study these two aspects of Ananda Marga ideol ogy in isolation from each other)
As a part of my study I took comprehensive notes on each and every Prout book Taking the notes acted to imprint ideas very deeply on my mind I n taking notes on the first nine pages of Human Society II I had to spend nearly one hour on each page befo re I felt I could undershystand Babas concepts clearly enough to put them into my own words Now Im very familiar with Babas books If anyone asks me about a subj ect I can usually tell i n which book and in which chapteF there i s a re fe rence to it
Giving l ectures and taking notes helped me to gain a forma l und-- r shys t anding of Prout but this was not what gave me a full appreciatioI f I
its significance This I attained by seeing its immense importance ana rel evance to the phil osophical problems which have preoccupied t he great social and economic thinkers
I started to gain a sense of this relevance through doing public Prout work I had to interact with people adhering to different politshyical phil osophies and I had to contrast OUL Proutist viewpoints with those of other socio-economic theories This required my making an inshydepth analysis as to whether our Pro~t provided s ounder answers to the problems of political philosophy And if I thought ~ong and deeply eshynough I came to clear understandings of the completeness of the ideas Baba had propounded
Once in preparation for a Prout training program I isolated mys e lf a remote area for a month Duri ng this period I continuously studied
opics of philosophy and political-economic t heory At t his time I r eashylized t hat I could not onl y understand the elaborate ideas of historical and modern philosophies but I could also competentl y cri t ique them How had my r e latively uneducated int ellect acquired this ability I realize d that it was only due to being able to reflect on these theories from the vant agepoint of Babas ideology Through t h i s experience I cou l d appreshyciate more fully what a powerful intellectual tool his philos ophy is
You know there are fundamental problems of great importance which have long been the subject of intense debate among various schools of thought The answers propounded -by different thinkers have had profound inf l uence on the course of history Whole societies and whole epochs adopted certain philosophies and based their worldviews On them Their ~orldviews then determined their social and personal values which in turn aff ected the way they acted and the way they constructed the i r soshycial environments Accordingly it was determined to what extent or i n what manne r t he people of thes e societies were ab l e to find f ul f i l lment and progres s in their social life
Through the ages there has been a great striving for ever-broader understandings more rational conceptions and more humanistic approaches But this striving has always been tainted by class biases narrow outl ooks intellectual pride incomplete understanding etc Thus perplexing p rob shylems remain unsolved for humanity In fact not onl y do prob lems r emain bu~ due to the cumulative effect of certain fundamentally defective ideas a great gulfing civilazational crisis is yawning ever wider threatening ne very existence of our world
A new and comprehensive ideology of life - one which is wholistic in ~ts scope and has humanity as its fundamental concern - is the necess ary factor for our survival The Ananda Marga ideology from all t e de~
Please turn to page 14 11
lata latah JATA NAME Adam BORN ON September 13 1980 TO Mark Fried7aY and Jane Dahl
(Maya-li1 ta and Jo t i )
JATA NfiME JosJua Robert BORN ON November 2 1980 TO Sudeva and Sujata JATA](A3MA - Naveriber 9 1980 SPIRITUAL NAME Tapas vi PAR1NTS KaZvam and Chandra Shekhara Prasad from Ba ba F1rS 7 food
Baba has made some changes in spiritual practices In the most recent edition of the social norms He omits the one which says Say Good morning Good evening and Good night~ according to the phases of the day You may still use these greetshyirigs as per choice but a namaskar will suffice
Baba t has also said that when doing kiirtan there are only two positions for t~e hands and arms Eitner clap your hands Qr lift your arms and hands straight over your head Dadaj11 Yati1shvarananda also recommends to tilt your head back and upward
12
22
and JAN FEB lIAR APR lIIAY JVN JUL AUG SEP OCT NOV DEC
EX 1 31 131 30 29 28 27 26 24 24 22
A 6 4 6 4 3 2 130 29 27 27 26 26
EK 17 15 17 15 14 B 12 10 9 8 7 7
p 20 18 20 l ~ 18 17 16 15 13 13 11 11
A (Amavisga) New Hoon P (PUrni Dlii) Full Moon and EK = Ekdashii I
Accordi ng to the Ananda Mia Sljstelll of obser ving Upovaha one is to 4bstain from all food and dr lnk fro sunrise on tbe dllg thIlt includes the peak lunlttion or strongest effect until sunrise of the follOfil1 d61J
In de termining this t able of s tandard UpovtUl1 days for New York Sector this calendar has aver aged by l a t itude and longitude the Mean Local Times for each PUrrlW and Amavasga peale lunat i on in r elation to the average Mean LocU liznes of sunrise for 1111 of North America
ldditional information on observing UpoVIUla c an be had bl seeing PltJ 13 of Cargilcarga Part II (1978 Edition) pp 10-11 (Chapter 3) of cargacarya Part III (1979 Edition) or by consulting any acarya of AIuutda MGtIIga
FmiddotES VA s Navav~a (New Years Day --- Global) 1s t January Ttmrsday
~ OivtUa (Blue-Throat Day) 12th February Thursday
Vadhithi OivlUla (Co1ll1lJernoration of DadJuchis ) 5th Karch Thursday
V46antut6ava (Holiil (Festival of Colours) 20th Karch Fri day
AItanda (VaululkhUl p~ (Nargll GUIll Birthday) 19th Nay Tuesdag
SItJr4VanU ptfJuUma (ConaelllOration of First Initiation) 15th August saturday
SIuVuuIDt6ava (AutQllll) Fes t ival) 7th October - 11th October
idinM (Childrens Day) 7th October Wednesday S~ (Publ1c Dag) 8th October TbursdayAllmnu (Fine Arts Day) 9th October FIidalj Navamii (Kusic Day) lOth Oc1ober Saturday VtUhaJnLi (Vijayot4ava) (Day of Spi ritual Victory) 11th Qctober SUPQal
vuxvaJli (Festival of Lights) 27th October Tuesday
BlvudJuJvUiiytL (Brothers Day) 29th October Thursdag
Navaluut (New Crop Harvest) Locally celebrated on anl PTIrrliavt of the season i n which the main crop is harvested
For a more co lete IllI4 detailed 8lrplanation of the his tory backgr ound and conshyducting of these f estivAls pleJse see pp 17-21 i nclusive of Cazyac4la Part I (1975 Bdition) or consult any lfcUyIl (Pleas e lIote Tbe AIutnd4 PWoUmtl celeshybration fox 1981 be9inB at 0607 LT (Hean Local Time) on Hay 19 whereas the actual Purrfi tlllll of the ~nfh of Vaestulkha occurs at 0804 GMT the same day Xhose ab ing UpaVcent6I1 ~r will fast on Nay 18)
13
EDITORIAL
Ba ba a d taille 1es tTOJs causes du p~ch en s oc iete comme 1 ) scarcete des r e s ources physicals et mentals 2) surshyaccumula t i on des resources physicals et mentals e t 3 ) s tagshynance aux r o yaumes physicals et men tal s Mais en di s cutant I e poin t deuxi~me II fait clair q u i l y a aussi la possibilshyi te de la suraccumula t i on spirituelle comme une cause du pech e
Un e xample de cela serait I e y o gi recl us qui se developpe sPirituelment sans c oncern p 0 ur les autres en la societe Even t uelment cet ~goisme m~ne ~ la d egradation de soi-meme
Cel a doit n o us rememorer de l importance d u pra~ar II e st l oin de la veri te qu un personne spiritue1 men t developpee peu t bien maintenir son existence s sectpare de 1a societe En verite 1e plus luon e st s ens ible a l a 1l21eur d u sa dhana
It I
gu on a e te donne l e plus qu on cr~ e des reacti an s potenti al es dans son espri t e11 r efusant d offrir cet s adhana aux autres
i1 Fr ench translation of t he e di torial an page 2 of the August 1980 i SSLH
A PERSONAL APPRECIATION OF BABAS IDEOLOGY Continued from page 10
tailed study I have been able to undertake appears to be that needed i shydeology
This ideology as I have just said is the necessary factor fo r esshytablishing a new era But it 1s not sufficient So what more is needed It is persons dedicated to materializing this ideology in t he pract ical r ealms of life This is a great task and a great mission It is an enshydeavor full of purpose in which the deepest aspirations of the spiritual aspirant can be given inspired expression There is now an opportunity unparalleled in human history to give expression to ones noble visions and aspirations The ~ask before us is nothing less than saving humanishyty from great doom
Those who want to engage in spirited struggle to reorient and transshyform society should first gain a clear understandi ng of Babas ideology This will be of immense help in your humanitarian undertakings bull
CRn-iSON DAWN BUDGET
September - October issue Prorated revenuebullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull ~ bullbullbull bullbullbullbullbullbullbull ~ bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull $184~17 Expenses - Printing bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull middotbullbullbullbull $120 00
Mailing bullbullbullbullbullbullbullbullbullbull 11- $ 3267bullbull 11 bullbullbullbullbullbullbullbullbullbullbullbullbullbull
T~rier support (eStfmatP~J bullbullbullbullbullbullbullbullbull ~ bullbullbullbullbull $10000 Total expenses bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull $25467 $25467
Balan~e bullbull II ~ ($ 70 50)
1
EWS RIEFS
Vancouver region A press has been set up There is now an Ananda Marga Universal Store and a jagrti school Lincoln unit A press has been set up Cuba Didijii Ananda Rama visited this island and did both pracar and relief work Belize Dadajii Satyamakananda visited this country and did both pracar and relief work Los Altos Hills unit An AMSAI school is being set up and a building has been rented WomensWelfare Department Land for a master unit has been donated in New York Grenada During a seven day stay on Grenada Dadajii Danaviira had good experiences among a hospitable and pure hearted people interested in meditation There were forty-four initiations while Dadajii was there Grenada at the southern end of the Windward Islands is one of the most isolated islands in the Caribbean The people maintain more of their identity as Africans than do many of the people of other countries in the area There is a strong movement to go back to their roots to regain their
as black people One aspect of this pride is the Rastafarian movement found in other Caribbean countries as well Rastafarians bel ieve that Haile Selass ie was God and worship him They are spiritually inclined and have revolutionary sentiments They along with most Grenadianssupported Maurice Bishop and his New Jewel Movement when he seized power a year ago Bishop is trying to ameliorate the poverty in Grenada (Dadajii saw greater poverty rural and urban in Grenada than he did in India) by encouraging agriculture and tourism But some people are now disappointed because the spiritual and cultural aspects of the revolution have been given a low priority These people are very interested in samaj and PROUT and ready for so~ething new Some people are really strong in their dislike for whites because of one hundred years of colonial exploitation Altogether there are many people sympathetic to Ananda Marga ~hich teaches true spirituality and seeks to strengthen the will of the people as opposed to the old dogmas of religion which seek to oppress people intellectually and psychically A black acarya or LFT could do tremendous work in Grenada
- ~~ shy
SUBSCRIPTION FORM Mail to the Crimson Dawn 854 Pearl Street Denver CO 80203 RENEWAL FORM Please circle NEW RENEWAL Note A subscription is 12 issqes of the Crimson Dawn Enclose check or money order (US currency) $15 NY Sector $25 other sectors Please print in CAPITAL LETTERS Thank you NAMES SpirshyW6rldly__________________________________ ______________~--------------
---------------------------------~--------
~itual
ADDRESS__~~--~~~--------------------~----~----~----------~----
CITY STATE ZIP ------------------~--~----------------~ ~--------------- -------------shy
15
________ ______ ____________ __
__________
middotDharmmiddot o portunit ies
FOR SALE Laungotas All cotton Send your waist size and $450 for each If you are ordering one to three garments add 50cent for postage yenree posta~e ~o f~~r_r more Jyotana 1060 S Pennslyvania Denver CO 80209
WANTED A copy of Subhasita Samgraha part II for our permanent files We will pay photostating costs if the copy you have is your only one Please write or call the Publications Department bull
bull middotT shy
WANTED A copy of the Crimson Dawn for September 1974 for our permanent fi l es We will pay photostating costs if the copy you have is your only one Please write or call the Crimson Dawn
NEEDED A sponsor is needed for a student f rom West Malaysia whi le he is wo--ki ng and gring to school in this country For details please write to Bert Roberts MD Suite 166 1303 McCullough San Antonio TX 78Zi2 or Rsi 71 Road 1426 Petaling Jaya Scalangor West Malaysia
NEEDED The Crimson Dawn needs a typL~t to produce layout ready copy We will 5en~ you the material to be typed and ask that you return the finished copy by the 10th to meet our copy deadline of the 15th Accuracy is important We can offer a free subscrjption to the Crimson Dawn or a free renewal if you a~e already a subscriber
CHANGE OF ADDRESS Mail to the Crimson Dawn 854 Pearl Street Denver CO 80203 Please also leave a change of address form (3575) at your old post office On that form check YES for the statement ItI agree to pay forwarding postage for newspapers and magazines for 90 days Please print in CAPITAL LETTERS Thank you OLD ADDRESS Copy all the information from an old label or affix it below
NMm(S)____~__________~__~--~~------------------~----~---ADDRESS__~~~______~________________~~~____________________________~
CITY ~__________________________STATE ZIP~~__
NE~J ADDRESS
ADDRESS ------------~~--------------------------------~~~
ClTY__~~------~~--~----------------------STATE-----ZIP---------------1
IIC(IIIM AN~PS SECTOR IAL OFFICE
Sectorial 8ecretarybullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullAl c Yatiisnvarananda Avt Sectorial off ice secret arybullbullbull middot middotbullbullmiddotmiddotbullbullbullbullbullbullbullbullAc Da naviira Brc ~T ~IDharma Pracar bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullAtc Sumant r ananda Avt AMUPRESO Education ani Ale Ratneshvarananda Avt iMS and Press and PrintingbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullA c Bhavesha Btc Medi cal Public relations and Publications bullbullbullbullAc Nirmaleshvarananda Avt luting assiIJtautmiddotPublitatieaii middotbull middot bullbullA Ce bitabha middotBrc Renai ssance Universai bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull bullbullbullbullAc Krsnnattevanana8 Avt 854 Pearl Street Denver CO 8~20 3 (303) 832-6465
REG IONAL OFFICES ATLANTA Dada Shivam Brc bullbull 961 Blu~rid~eAve NE Atlanta GA 30306 (404) J76-3585 )()STON Dada Anakula Brc 30 Fount ain Ter r ace New Haven C 06515 (203) 3et -I037 CHlCAGO ~c Nirmal eshvarananda Avt 652 East 42nd St Indianapolis IN 46205
(317) 283-8114 DALLAS Ae Viiresha Brc Metropolitan Prof Bldg Suite 166 1303 McCullough
San Antonio TX 78212 (512) 223-9549 DENVER REGION Ac Viiresha Brc 1314 Lead WE Albuquerque NM 87106 (50S) 242-5030 KINGSTON Ac Shiveshvarananda Avt bullbull 5 Fairway Avel Kingston 10 Jamai ca LOS ANGELES Dada Indranatha Bre 1245 S Norton Ave Los Angeles CA 90010
213) 731-1172 Dada Shivam Brc 118 N Rembert Memphis TN 38104 (901) 725-7559
CITY Dada Mukunda Bre Amado Nervo 15-3 Co l Agricultura Mexico 17 D F Mexi co MINNEAPOLIS Dada Sukhama~a Bre 1916 15th St South Minneapol is MN 55404
(612) 870-8311 MONTERREY Dada Mukunda Brc Quiedo 208 FraccIturbide San Nicholas Nuevo Leon Mexico
5283-768-023 OTrAWA 435 Terrace Hamel St Dorothee PQ bullbull H7X 2R8 PANAMA CITY Ac Suti irtha BrcAve Simeon Canas 9-31 Zona 2 Guatemala City Guat emala PHILADELPHIA Dada Anakula Brc 4801 Springfield Ave Philadel phia PA 19143
(215) 727-3578 SEATTLE A c Bhavesha Brc 5717 NE Mallory Portland OR 97211 (503) 283-2654 VANCOUVER Al c Gagana Bre 2946 Ontario Vancouver BC V5T 2Y6 Canada (604) 251-8012
WOMW ~ S WELFIRE ()EPARTMENT SECTORIAL OFF ICE Sectorial 8ecretary~ bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullAvtk Ananda Rama Ac Brcii Vikashinii Ac 4801 Springfield Ave Philadelph~a ~ve Philadelphia PA 19143 (215) 727-3578
Brcii Trpti Ae 1424 Lafayette Denver CO 80223 (303) 832-8718 Brcii Subhadra Ale 5 Fairway Ave Kingston 10 Jamaica Brcii HAmat a Didi 512 S Paterson Madison WI 53703 (609) 251-8012 Brcii Bhavanii Didi Ave Simeon Canas 9-31 Zona 2 Guatemala City Guatemala 22-738 Brcii Anucarika Ae 29 46 Ontario Vancouver BC V5T 2Y6 Canada (604) 879-9964 Breii Lavanya Didi 1204 N Topeka Ave Wichita KS 67213 (316) 265-7150
AM MASTER UNIT AND AMUPRESO TRAINING CENTER Ac Subodhananda Avt Route I HOll lJJ New Castle VA 24127 (703) 544-7274
SECTORIAL LOCAL TRAINING CENTER Nityashuddhananda Avt bullbull 27160 Mood Road Los Altos Hills CA 94022 (415) 948-2865
Please ret~ to CRIMSON DAWN 854 Pearl Street Denver CO 80203 USA
AAdress correct1Pn requested
middot ~
middot middot middot middot middot middot middot middot middotmiddot middot middot
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PAID Denver CO Permit 111357
Anne Kaline Bryan Lif kc g 909 Tioga Street I t haca l 14850
A
PERSONAL APPRECIATION
Shy am Sunci~l
Very early as a Margii I took to r eadi ng Ba ba s books I had studi ed the social and spiri t ual phil os ophies of other pr ogress i ve pclitshyical and spiritual thinkers and was natural ly interested in Ba bas pershys pectives I would go to my local j agrti pick Babas books off the she l f sit quie tly in a corner of t he room and read t hem At f i rst it was f rustrating as his philosophical writings were int ellectually very challenging I r emember that the firs t book I tried reading was Subshyhasita Samgraha IV I fell asleep after one page -- I couldnt join toge ther the t hought flow of more than two paragraphs a t a time and my mind eventual ly gave up in exhaustion
lhen I came upon Idea and Ideology liThe centrifugal act ivity of tbe mBcrocosmic nucl eus is known as saincara bull bull Again I was f russhytrated and about to give up But then the title of the las t chapter caught my attention It was The Cosmic Brotherhood I turned to it and immediately became very fascinated It was the first time I re~lized
Ananda Marga had a developed social philosophy I was struck by the implications of these social concepts Baba was propounding Here was the core of a program to establish a new society - not just a vague and utopian attempt at integrating spiritual sentiment into the social sphere but a grounded and practical social thought based on a spiritual ideal
I then became eager to know everything I could about Prout I man- aged to acquire a good selection of social philosophy writings and I atudied them regularly
I became unit secxetary of a small unit Once we organized a county level seminar and I decided to give a talk on Prout at it Prout conshy~~~ts were so revolutionary and so extraordinary that I wanted to share them with the other margiis Beforehand I told people that the talk on Prout would be special and would help them understand more of the uniqueshyness of Ananda Marga I had much difficulty preparing this lecture as the ideas were diff itult to assemble in my mind in an orderly flow When I gave the talk I was nqt able to speak clearly on the subject and nol able to answer many of the questions which came up People became bored or confused Afterwards I was depressed and cried
10
In 1975 I became a Prout worker Because of my position I was called to give lectures and training programs on Prout This helped to inshy
ease my depth of understanding of both the social and spiritual philosshyophy (actually ~tis not possible to study these two aspects of Ananda Marga ideol ogy in isolation from each other)
As a part of my study I took comprehensive notes on each and every Prout book Taking the notes acted to imprint ideas very deeply on my mind I n taking notes on the first nine pages of Human Society II I had to spend nearly one hour on each page befo re I felt I could undershystand Babas concepts clearly enough to put them into my own words Now Im very familiar with Babas books If anyone asks me about a subj ect I can usually tell i n which book and in which chapteF there i s a re fe rence to it
Giving l ectures and taking notes helped me to gain a forma l und-- r shys t anding of Prout but this was not what gave me a full appreciatioI f I
its significance This I attained by seeing its immense importance ana rel evance to the phil osophical problems which have preoccupied t he great social and economic thinkers
I started to gain a sense of this relevance through doing public Prout work I had to interact with people adhering to different politshyical phil osophies and I had to contrast OUL Proutist viewpoints with those of other socio-economic theories This required my making an inshydepth analysis as to whether our Pro~t provided s ounder answers to the problems of political philosophy And if I thought ~ong and deeply eshynough I came to clear understandings of the completeness of the ideas Baba had propounded
Once in preparation for a Prout training program I isolated mys e lf a remote area for a month Duri ng this period I continuously studied
opics of philosophy and political-economic t heory At t his time I r eashylized t hat I could not onl y understand the elaborate ideas of historical and modern philosophies but I could also competentl y cri t ique them How had my r e latively uneducated int ellect acquired this ability I realize d that it was only due to being able to reflect on these theories from the vant agepoint of Babas ideology Through t h i s experience I cou l d appreshyciate more fully what a powerful intellectual tool his philos ophy is
You know there are fundamental problems of great importance which have long been the subject of intense debate among various schools of thought The answers propounded -by different thinkers have had profound inf l uence on the course of history Whole societies and whole epochs adopted certain philosophies and based their worldviews On them Their ~orldviews then determined their social and personal values which in turn aff ected the way they acted and the way they constructed the i r soshycial environments Accordingly it was determined to what extent or i n what manne r t he people of thes e societies were ab l e to find f ul f i l lment and progres s in their social life
Through the ages there has been a great striving for ever-broader understandings more rational conceptions and more humanistic approaches But this striving has always been tainted by class biases narrow outl ooks intellectual pride incomplete understanding etc Thus perplexing p rob shylems remain unsolved for humanity In fact not onl y do prob lems r emain bu~ due to the cumulative effect of certain fundamentally defective ideas a great gulfing civilazational crisis is yawning ever wider threatening ne very existence of our world
A new and comprehensive ideology of life - one which is wholistic in ~ts scope and has humanity as its fundamental concern - is the necess ary factor for our survival The Ananda Marga ideology from all t e de~
Please turn to page 14 11
lata latah JATA NAME Adam BORN ON September 13 1980 TO Mark Fried7aY and Jane Dahl
(Maya-li1 ta and Jo t i )
JATA NfiME JosJua Robert BORN ON November 2 1980 TO Sudeva and Sujata JATA](A3MA - Naveriber 9 1980 SPIRITUAL NAME Tapas vi PAR1NTS KaZvam and Chandra Shekhara Prasad from Ba ba F1rS 7 food
Baba has made some changes in spiritual practices In the most recent edition of the social norms He omits the one which says Say Good morning Good evening and Good night~ according to the phases of the day You may still use these greetshyirigs as per choice but a namaskar will suffice
Baba t has also said that when doing kiirtan there are only two positions for t~e hands and arms Eitner clap your hands Qr lift your arms and hands straight over your head Dadaj11 Yati1shvarananda also recommends to tilt your head back and upward
12
22
and JAN FEB lIAR APR lIIAY JVN JUL AUG SEP OCT NOV DEC
EX 1 31 131 30 29 28 27 26 24 24 22
A 6 4 6 4 3 2 130 29 27 27 26 26
EK 17 15 17 15 14 B 12 10 9 8 7 7
p 20 18 20 l ~ 18 17 16 15 13 13 11 11
A (Amavisga) New Hoon P (PUrni Dlii) Full Moon and EK = Ekdashii I
Accordi ng to the Ananda Mia Sljstelll of obser ving Upovaha one is to 4bstain from all food and dr lnk fro sunrise on tbe dllg thIlt includes the peak lunlttion or strongest effect until sunrise of the follOfil1 d61J
In de termining this t able of s tandard UpovtUl1 days for New York Sector this calendar has aver aged by l a t itude and longitude the Mean Local Times for each PUrrlW and Amavasga peale lunat i on in r elation to the average Mean LocU liznes of sunrise for 1111 of North America
ldditional information on observing UpoVIUla c an be had bl seeing PltJ 13 of Cargilcarga Part II (1978 Edition) pp 10-11 (Chapter 3) of cargacarya Part III (1979 Edition) or by consulting any acarya of AIuutda MGtIIga
FmiddotES VA s Navav~a (New Years Day --- Global) 1s t January Ttmrsday
~ OivtUa (Blue-Throat Day) 12th February Thursday
Vadhithi OivlUla (Co1ll1lJernoration of DadJuchis ) 5th Karch Thursday
V46antut6ava (Holiil (Festival of Colours) 20th Karch Fri day
AItanda (VaululkhUl p~ (Nargll GUIll Birthday) 19th Nay Tuesdag
SItJr4VanU ptfJuUma (ConaelllOration of First Initiation) 15th August saturday
SIuVuuIDt6ava (AutQllll) Fes t ival) 7th October - 11th October
idinM (Childrens Day) 7th October Wednesday S~ (Publ1c Dag) 8th October TbursdayAllmnu (Fine Arts Day) 9th October FIidalj Navamii (Kusic Day) lOth Oc1ober Saturday VtUhaJnLi (Vijayot4ava) (Day of Spi ritual Victory) 11th Qctober SUPQal
vuxvaJli (Festival of Lights) 27th October Tuesday
BlvudJuJvUiiytL (Brothers Day) 29th October Thursdag
Navaluut (New Crop Harvest) Locally celebrated on anl PTIrrliavt of the season i n which the main crop is harvested
For a more co lete IllI4 detailed 8lrplanation of the his tory backgr ound and conshyducting of these f estivAls pleJse see pp 17-21 i nclusive of Cazyac4la Part I (1975 Bdition) or consult any lfcUyIl (Pleas e lIote Tbe AIutnd4 PWoUmtl celeshybration fox 1981 be9inB at 0607 LT (Hean Local Time) on Hay 19 whereas the actual Purrfi tlllll of the ~nfh of Vaestulkha occurs at 0804 GMT the same day Xhose ab ing UpaVcent6I1 ~r will fast on Nay 18)
13
EDITORIAL
Ba ba a d taille 1es tTOJs causes du p~ch en s oc iete comme 1 ) scarcete des r e s ources physicals et mentals 2) surshyaccumula t i on des resources physicals et mentals e t 3 ) s tagshynance aux r o yaumes physicals et men tal s Mais en di s cutant I e poin t deuxi~me II fait clair q u i l y a aussi la possibilshyi te de la suraccumula t i on spirituelle comme une cause du pech e
Un e xample de cela serait I e y o gi recl us qui se developpe sPirituelment sans c oncern p 0 ur les autres en la societe Even t uelment cet ~goisme m~ne ~ la d egradation de soi-meme
Cel a doit n o us rememorer de l importance d u pra~ar II e st l oin de la veri te qu un personne spiritue1 men t developpee peu t bien maintenir son existence s sectpare de 1a societe En verite 1e plus luon e st s ens ible a l a 1l21eur d u sa dhana
It I
gu on a e te donne l e plus qu on cr~ e des reacti an s potenti al es dans son espri t e11 r efusant d offrir cet s adhana aux autres
i1 Fr ench translation of t he e di torial an page 2 of the August 1980 i SSLH
A PERSONAL APPRECIATION OF BABAS IDEOLOGY Continued from page 10
tailed study I have been able to undertake appears to be that needed i shydeology
This ideology as I have just said is the necessary factor fo r esshytablishing a new era But it 1s not sufficient So what more is needed It is persons dedicated to materializing this ideology in t he pract ical r ealms of life This is a great task and a great mission It is an enshydeavor full of purpose in which the deepest aspirations of the spiritual aspirant can be given inspired expression There is now an opportunity unparalleled in human history to give expression to ones noble visions and aspirations The ~ask before us is nothing less than saving humanishyty from great doom
Those who want to engage in spirited struggle to reorient and transshyform society should first gain a clear understandi ng of Babas ideology This will be of immense help in your humanitarian undertakings bull
CRn-iSON DAWN BUDGET
September - October issue Prorated revenuebullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull ~ bullbullbull bullbullbullbullbullbullbull ~ bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull $184~17 Expenses - Printing bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull middotbullbullbullbull $120 00
Mailing bullbullbullbullbullbullbullbullbullbull 11- $ 3267bullbull 11 bullbullbullbullbullbullbullbullbullbullbullbullbullbull
T~rier support (eStfmatP~J bullbullbullbullbullbullbullbullbull ~ bullbullbullbullbull $10000 Total expenses bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull $25467 $25467
Balan~e bullbull II ~ ($ 70 50)
1
EWS RIEFS
Vancouver region A press has been set up There is now an Ananda Marga Universal Store and a jagrti school Lincoln unit A press has been set up Cuba Didijii Ananda Rama visited this island and did both pracar and relief work Belize Dadajii Satyamakananda visited this country and did both pracar and relief work Los Altos Hills unit An AMSAI school is being set up and a building has been rented WomensWelfare Department Land for a master unit has been donated in New York Grenada During a seven day stay on Grenada Dadajii Danaviira had good experiences among a hospitable and pure hearted people interested in meditation There were forty-four initiations while Dadajii was there Grenada at the southern end of the Windward Islands is one of the most isolated islands in the Caribbean The people maintain more of their identity as Africans than do many of the people of other countries in the area There is a strong movement to go back to their roots to regain their
as black people One aspect of this pride is the Rastafarian movement found in other Caribbean countries as well Rastafarians bel ieve that Haile Selass ie was God and worship him They are spiritually inclined and have revolutionary sentiments They along with most Grenadianssupported Maurice Bishop and his New Jewel Movement when he seized power a year ago Bishop is trying to ameliorate the poverty in Grenada (Dadajii saw greater poverty rural and urban in Grenada than he did in India) by encouraging agriculture and tourism But some people are now disappointed because the spiritual and cultural aspects of the revolution have been given a low priority These people are very interested in samaj and PROUT and ready for so~ething new Some people are really strong in their dislike for whites because of one hundred years of colonial exploitation Altogether there are many people sympathetic to Ananda Marga ~hich teaches true spirituality and seeks to strengthen the will of the people as opposed to the old dogmas of religion which seek to oppress people intellectually and psychically A black acarya or LFT could do tremendous work in Grenada
- ~~ shy
SUBSCRIPTION FORM Mail to the Crimson Dawn 854 Pearl Street Denver CO 80203 RENEWAL FORM Please circle NEW RENEWAL Note A subscription is 12 issqes of the Crimson Dawn Enclose check or money order (US currency) $15 NY Sector $25 other sectors Please print in CAPITAL LETTERS Thank you NAMES SpirshyW6rldly__________________________________ ______________~--------------
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~itual
ADDRESS__~~--~~~--------------------~----~----~----------~----
CITY STATE ZIP ------------------~--~----------------~ ~--------------- -------------shy
15
________ ______ ____________ __
__________
middotDharmmiddot o portunit ies
FOR SALE Laungotas All cotton Send your waist size and $450 for each If you are ordering one to three garments add 50cent for postage yenree posta~e ~o f~~r_r more Jyotana 1060 S Pennslyvania Denver CO 80209
WANTED A copy of Subhasita Samgraha part II for our permanent files We will pay photostating costs if the copy you have is your only one Please write or call the Publications Department bull
bull middotT shy
WANTED A copy of the Crimson Dawn for September 1974 for our permanent fi l es We will pay photostating costs if the copy you have is your only one Please write or call the Crimson Dawn
NEEDED A sponsor is needed for a student f rom West Malaysia whi le he is wo--ki ng and gring to school in this country For details please write to Bert Roberts MD Suite 166 1303 McCullough San Antonio TX 78Zi2 or Rsi 71 Road 1426 Petaling Jaya Scalangor West Malaysia
NEEDED The Crimson Dawn needs a typL~t to produce layout ready copy We will 5en~ you the material to be typed and ask that you return the finished copy by the 10th to meet our copy deadline of the 15th Accuracy is important We can offer a free subscrjption to the Crimson Dawn or a free renewal if you a~e already a subscriber
CHANGE OF ADDRESS Mail to the Crimson Dawn 854 Pearl Street Denver CO 80203 Please also leave a change of address form (3575) at your old post office On that form check YES for the statement ItI agree to pay forwarding postage for newspapers and magazines for 90 days Please print in CAPITAL LETTERS Thank you OLD ADDRESS Copy all the information from an old label or affix it below
NMm(S)____~__________~__~--~~------------------~----~---ADDRESS__~~~______~________________~~~____________________________~
CITY ~__________________________STATE ZIP~~__
NE~J ADDRESS
ADDRESS ------------~~--------------------------------~~~
ClTY__~~------~~--~----------------------STATE-----ZIP---------------1
IIC(IIIM AN~PS SECTOR IAL OFFICE
Sectorial 8ecretarybullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullAl c Yatiisnvarananda Avt Sectorial off ice secret arybullbullbull middot middotbullbullmiddotmiddotbullbullbullbullbullbullbullbullAc Da naviira Brc ~T ~IDharma Pracar bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullAtc Sumant r ananda Avt AMUPRESO Education ani Ale Ratneshvarananda Avt iMS and Press and PrintingbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullA c Bhavesha Btc Medi cal Public relations and Publications bullbullbullbullAc Nirmaleshvarananda Avt luting assiIJtautmiddotPublitatieaii middotbull middot bullbullA Ce bitabha middotBrc Renai ssance Universai bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull bullbullbullbullAc Krsnnattevanana8 Avt 854 Pearl Street Denver CO 8~20 3 (303) 832-6465
REG IONAL OFFICES ATLANTA Dada Shivam Brc bullbull 961 Blu~rid~eAve NE Atlanta GA 30306 (404) J76-3585 )()STON Dada Anakula Brc 30 Fount ain Ter r ace New Haven C 06515 (203) 3et -I037 CHlCAGO ~c Nirmal eshvarananda Avt 652 East 42nd St Indianapolis IN 46205
(317) 283-8114 DALLAS Ae Viiresha Brc Metropolitan Prof Bldg Suite 166 1303 McCullough
San Antonio TX 78212 (512) 223-9549 DENVER REGION Ac Viiresha Brc 1314 Lead WE Albuquerque NM 87106 (50S) 242-5030 KINGSTON Ac Shiveshvarananda Avt bullbull 5 Fairway Avel Kingston 10 Jamai ca LOS ANGELES Dada Indranatha Bre 1245 S Norton Ave Los Angeles CA 90010
213) 731-1172 Dada Shivam Brc 118 N Rembert Memphis TN 38104 (901) 725-7559
CITY Dada Mukunda Bre Amado Nervo 15-3 Co l Agricultura Mexico 17 D F Mexi co MINNEAPOLIS Dada Sukhama~a Bre 1916 15th St South Minneapol is MN 55404
(612) 870-8311 MONTERREY Dada Mukunda Brc Quiedo 208 FraccIturbide San Nicholas Nuevo Leon Mexico
5283-768-023 OTrAWA 435 Terrace Hamel St Dorothee PQ bullbull H7X 2R8 PANAMA CITY Ac Suti irtha BrcAve Simeon Canas 9-31 Zona 2 Guatemala City Guat emala PHILADELPHIA Dada Anakula Brc 4801 Springfield Ave Philadel phia PA 19143
(215) 727-3578 SEATTLE A c Bhavesha Brc 5717 NE Mallory Portland OR 97211 (503) 283-2654 VANCOUVER Al c Gagana Bre 2946 Ontario Vancouver BC V5T 2Y6 Canada (604) 251-8012
WOMW ~ S WELFIRE ()EPARTMENT SECTORIAL OFF ICE Sectorial 8ecretary~ bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullAvtk Ananda Rama Ac Brcii Vikashinii Ac 4801 Springfield Ave Philadelph~a ~ve Philadelphia PA 19143 (215) 727-3578
Brcii Trpti Ae 1424 Lafayette Denver CO 80223 (303) 832-8718 Brcii Subhadra Ale 5 Fairway Ave Kingston 10 Jamaica Brcii HAmat a Didi 512 S Paterson Madison WI 53703 (609) 251-8012 Brcii Bhavanii Didi Ave Simeon Canas 9-31 Zona 2 Guatemala City Guatemala 22-738 Brcii Anucarika Ae 29 46 Ontario Vancouver BC V5T 2Y6 Canada (604) 879-9964 Breii Lavanya Didi 1204 N Topeka Ave Wichita KS 67213 (316) 265-7150
AM MASTER UNIT AND AMUPRESO TRAINING CENTER Ac Subodhananda Avt Route I HOll lJJ New Castle VA 24127 (703) 544-7274
SECTORIAL LOCAL TRAINING CENTER Nityashuddhananda Avt bullbull 27160 Mood Road Los Altos Hills CA 94022 (415) 948-2865
Please ret~ to CRIMSON DAWN 854 Pearl Street Denver CO 80203 USA
AAdress correct1Pn requested
middot ~
middot middot middot middot middot middot middot middot middotmiddot middot middot
Non-prof i t organiza on United States pos taae
PAID Denver CO Permit 111357
Anne Kaline Bryan Lif kc g 909 Tioga Street I t haca l 14850
In 1975 I became a Prout worker Because of my position I was called to give lectures and training programs on Prout This helped to inshy
ease my depth of understanding of both the social and spiritual philosshyophy (actually ~tis not possible to study these two aspects of Ananda Marga ideol ogy in isolation from each other)
As a part of my study I took comprehensive notes on each and every Prout book Taking the notes acted to imprint ideas very deeply on my mind I n taking notes on the first nine pages of Human Society II I had to spend nearly one hour on each page befo re I felt I could undershystand Babas concepts clearly enough to put them into my own words Now Im very familiar with Babas books If anyone asks me about a subj ect I can usually tell i n which book and in which chapteF there i s a re fe rence to it
Giving l ectures and taking notes helped me to gain a forma l und-- r shys t anding of Prout but this was not what gave me a full appreciatioI f I
its significance This I attained by seeing its immense importance ana rel evance to the phil osophical problems which have preoccupied t he great social and economic thinkers
I started to gain a sense of this relevance through doing public Prout work I had to interact with people adhering to different politshyical phil osophies and I had to contrast OUL Proutist viewpoints with those of other socio-economic theories This required my making an inshydepth analysis as to whether our Pro~t provided s ounder answers to the problems of political philosophy And if I thought ~ong and deeply eshynough I came to clear understandings of the completeness of the ideas Baba had propounded
Once in preparation for a Prout training program I isolated mys e lf a remote area for a month Duri ng this period I continuously studied
opics of philosophy and political-economic t heory At t his time I r eashylized t hat I could not onl y understand the elaborate ideas of historical and modern philosophies but I could also competentl y cri t ique them How had my r e latively uneducated int ellect acquired this ability I realize d that it was only due to being able to reflect on these theories from the vant agepoint of Babas ideology Through t h i s experience I cou l d appreshyciate more fully what a powerful intellectual tool his philos ophy is
You know there are fundamental problems of great importance which have long been the subject of intense debate among various schools of thought The answers propounded -by different thinkers have had profound inf l uence on the course of history Whole societies and whole epochs adopted certain philosophies and based their worldviews On them Their ~orldviews then determined their social and personal values which in turn aff ected the way they acted and the way they constructed the i r soshycial environments Accordingly it was determined to what extent or i n what manne r t he people of thes e societies were ab l e to find f ul f i l lment and progres s in their social life
Through the ages there has been a great striving for ever-broader understandings more rational conceptions and more humanistic approaches But this striving has always been tainted by class biases narrow outl ooks intellectual pride incomplete understanding etc Thus perplexing p rob shylems remain unsolved for humanity In fact not onl y do prob lems r emain bu~ due to the cumulative effect of certain fundamentally defective ideas a great gulfing civilazational crisis is yawning ever wider threatening ne very existence of our world
A new and comprehensive ideology of life - one which is wholistic in ~ts scope and has humanity as its fundamental concern - is the necess ary factor for our survival The Ananda Marga ideology from all t e de~
Please turn to page 14 11
lata latah JATA NAME Adam BORN ON September 13 1980 TO Mark Fried7aY and Jane Dahl
(Maya-li1 ta and Jo t i )
JATA NfiME JosJua Robert BORN ON November 2 1980 TO Sudeva and Sujata JATA](A3MA - Naveriber 9 1980 SPIRITUAL NAME Tapas vi PAR1NTS KaZvam and Chandra Shekhara Prasad from Ba ba F1rS 7 food
Baba has made some changes in spiritual practices In the most recent edition of the social norms He omits the one which says Say Good morning Good evening and Good night~ according to the phases of the day You may still use these greetshyirigs as per choice but a namaskar will suffice
Baba t has also said that when doing kiirtan there are only two positions for t~e hands and arms Eitner clap your hands Qr lift your arms and hands straight over your head Dadaj11 Yati1shvarananda also recommends to tilt your head back and upward
12
22
and JAN FEB lIAR APR lIIAY JVN JUL AUG SEP OCT NOV DEC
EX 1 31 131 30 29 28 27 26 24 24 22
A 6 4 6 4 3 2 130 29 27 27 26 26
EK 17 15 17 15 14 B 12 10 9 8 7 7
p 20 18 20 l ~ 18 17 16 15 13 13 11 11
A (Amavisga) New Hoon P (PUrni Dlii) Full Moon and EK = Ekdashii I
Accordi ng to the Ananda Mia Sljstelll of obser ving Upovaha one is to 4bstain from all food and dr lnk fro sunrise on tbe dllg thIlt includes the peak lunlttion or strongest effect until sunrise of the follOfil1 d61J
In de termining this t able of s tandard UpovtUl1 days for New York Sector this calendar has aver aged by l a t itude and longitude the Mean Local Times for each PUrrlW and Amavasga peale lunat i on in r elation to the average Mean LocU liznes of sunrise for 1111 of North America
ldditional information on observing UpoVIUla c an be had bl seeing PltJ 13 of Cargilcarga Part II (1978 Edition) pp 10-11 (Chapter 3) of cargacarya Part III (1979 Edition) or by consulting any acarya of AIuutda MGtIIga
FmiddotES VA s Navav~a (New Years Day --- Global) 1s t January Ttmrsday
~ OivtUa (Blue-Throat Day) 12th February Thursday
Vadhithi OivlUla (Co1ll1lJernoration of DadJuchis ) 5th Karch Thursday
V46antut6ava (Holiil (Festival of Colours) 20th Karch Fri day
AItanda (VaululkhUl p~ (Nargll GUIll Birthday) 19th Nay Tuesdag
SItJr4VanU ptfJuUma (ConaelllOration of First Initiation) 15th August saturday
SIuVuuIDt6ava (AutQllll) Fes t ival) 7th October - 11th October
idinM (Childrens Day) 7th October Wednesday S~ (Publ1c Dag) 8th October TbursdayAllmnu (Fine Arts Day) 9th October FIidalj Navamii (Kusic Day) lOth Oc1ober Saturday VtUhaJnLi (Vijayot4ava) (Day of Spi ritual Victory) 11th Qctober SUPQal
vuxvaJli (Festival of Lights) 27th October Tuesday
BlvudJuJvUiiytL (Brothers Day) 29th October Thursdag
Navaluut (New Crop Harvest) Locally celebrated on anl PTIrrliavt of the season i n which the main crop is harvested
For a more co lete IllI4 detailed 8lrplanation of the his tory backgr ound and conshyducting of these f estivAls pleJse see pp 17-21 i nclusive of Cazyac4la Part I (1975 Bdition) or consult any lfcUyIl (Pleas e lIote Tbe AIutnd4 PWoUmtl celeshybration fox 1981 be9inB at 0607 LT (Hean Local Time) on Hay 19 whereas the actual Purrfi tlllll of the ~nfh of Vaestulkha occurs at 0804 GMT the same day Xhose ab ing UpaVcent6I1 ~r will fast on Nay 18)
13
EDITORIAL
Ba ba a d taille 1es tTOJs causes du p~ch en s oc iete comme 1 ) scarcete des r e s ources physicals et mentals 2) surshyaccumula t i on des resources physicals et mentals e t 3 ) s tagshynance aux r o yaumes physicals et men tal s Mais en di s cutant I e poin t deuxi~me II fait clair q u i l y a aussi la possibilshyi te de la suraccumula t i on spirituelle comme une cause du pech e
Un e xample de cela serait I e y o gi recl us qui se developpe sPirituelment sans c oncern p 0 ur les autres en la societe Even t uelment cet ~goisme m~ne ~ la d egradation de soi-meme
Cel a doit n o us rememorer de l importance d u pra~ar II e st l oin de la veri te qu un personne spiritue1 men t developpee peu t bien maintenir son existence s sectpare de 1a societe En verite 1e plus luon e st s ens ible a l a 1l21eur d u sa dhana
It I
gu on a e te donne l e plus qu on cr~ e des reacti an s potenti al es dans son espri t e11 r efusant d offrir cet s adhana aux autres
i1 Fr ench translation of t he e di torial an page 2 of the August 1980 i SSLH
A PERSONAL APPRECIATION OF BABAS IDEOLOGY Continued from page 10
tailed study I have been able to undertake appears to be that needed i shydeology
This ideology as I have just said is the necessary factor fo r esshytablishing a new era But it 1s not sufficient So what more is needed It is persons dedicated to materializing this ideology in t he pract ical r ealms of life This is a great task and a great mission It is an enshydeavor full of purpose in which the deepest aspirations of the spiritual aspirant can be given inspired expression There is now an opportunity unparalleled in human history to give expression to ones noble visions and aspirations The ~ask before us is nothing less than saving humanishyty from great doom
Those who want to engage in spirited struggle to reorient and transshyform society should first gain a clear understandi ng of Babas ideology This will be of immense help in your humanitarian undertakings bull
CRn-iSON DAWN BUDGET
September - October issue Prorated revenuebullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull ~ bullbullbull bullbullbullbullbullbullbull ~ bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull $184~17 Expenses - Printing bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull middotbullbullbullbull $120 00
Mailing bullbullbullbullbullbullbullbullbullbull 11- $ 3267bullbull 11 bullbullbullbullbullbullbullbullbullbullbullbullbullbull
T~rier support (eStfmatP~J bullbullbullbullbullbullbullbullbull ~ bullbullbullbullbull $10000 Total expenses bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull $25467 $25467
Balan~e bullbull II ~ ($ 70 50)
1
EWS RIEFS
Vancouver region A press has been set up There is now an Ananda Marga Universal Store and a jagrti school Lincoln unit A press has been set up Cuba Didijii Ananda Rama visited this island and did both pracar and relief work Belize Dadajii Satyamakananda visited this country and did both pracar and relief work Los Altos Hills unit An AMSAI school is being set up and a building has been rented WomensWelfare Department Land for a master unit has been donated in New York Grenada During a seven day stay on Grenada Dadajii Danaviira had good experiences among a hospitable and pure hearted people interested in meditation There were forty-four initiations while Dadajii was there Grenada at the southern end of the Windward Islands is one of the most isolated islands in the Caribbean The people maintain more of their identity as Africans than do many of the people of other countries in the area There is a strong movement to go back to their roots to regain their
as black people One aspect of this pride is the Rastafarian movement found in other Caribbean countries as well Rastafarians bel ieve that Haile Selass ie was God and worship him They are spiritually inclined and have revolutionary sentiments They along with most Grenadianssupported Maurice Bishop and his New Jewel Movement when he seized power a year ago Bishop is trying to ameliorate the poverty in Grenada (Dadajii saw greater poverty rural and urban in Grenada than he did in India) by encouraging agriculture and tourism But some people are now disappointed because the spiritual and cultural aspects of the revolution have been given a low priority These people are very interested in samaj and PROUT and ready for so~ething new Some people are really strong in their dislike for whites because of one hundred years of colonial exploitation Altogether there are many people sympathetic to Ananda Marga ~hich teaches true spirituality and seeks to strengthen the will of the people as opposed to the old dogmas of religion which seek to oppress people intellectually and psychically A black acarya or LFT could do tremendous work in Grenada
- ~~ shy
SUBSCRIPTION FORM Mail to the Crimson Dawn 854 Pearl Street Denver CO 80203 RENEWAL FORM Please circle NEW RENEWAL Note A subscription is 12 issqes of the Crimson Dawn Enclose check or money order (US currency) $15 NY Sector $25 other sectors Please print in CAPITAL LETTERS Thank you NAMES SpirshyW6rldly__________________________________ ______________~--------------
---------------------------------~--------
~itual
ADDRESS__~~--~~~--------------------~----~----~----------~----
CITY STATE ZIP ------------------~--~----------------~ ~--------------- -------------shy
15
________ ______ ____________ __
__________
middotDharmmiddot o portunit ies
FOR SALE Laungotas All cotton Send your waist size and $450 for each If you are ordering one to three garments add 50cent for postage yenree posta~e ~o f~~r_r more Jyotana 1060 S Pennslyvania Denver CO 80209
WANTED A copy of Subhasita Samgraha part II for our permanent files We will pay photostating costs if the copy you have is your only one Please write or call the Publications Department bull
bull middotT shy
WANTED A copy of the Crimson Dawn for September 1974 for our permanent fi l es We will pay photostating costs if the copy you have is your only one Please write or call the Crimson Dawn
NEEDED A sponsor is needed for a student f rom West Malaysia whi le he is wo--ki ng and gring to school in this country For details please write to Bert Roberts MD Suite 166 1303 McCullough San Antonio TX 78Zi2 or Rsi 71 Road 1426 Petaling Jaya Scalangor West Malaysia
NEEDED The Crimson Dawn needs a typL~t to produce layout ready copy We will 5en~ you the material to be typed and ask that you return the finished copy by the 10th to meet our copy deadline of the 15th Accuracy is important We can offer a free subscrjption to the Crimson Dawn or a free renewal if you a~e already a subscriber
CHANGE OF ADDRESS Mail to the Crimson Dawn 854 Pearl Street Denver CO 80203 Please also leave a change of address form (3575) at your old post office On that form check YES for the statement ItI agree to pay forwarding postage for newspapers and magazines for 90 days Please print in CAPITAL LETTERS Thank you OLD ADDRESS Copy all the information from an old label or affix it below
NMm(S)____~__________~__~--~~------------------~----~---ADDRESS__~~~______~________________~~~____________________________~
CITY ~__________________________STATE ZIP~~__
NE~J ADDRESS
ADDRESS ------------~~--------------------------------~~~
ClTY__~~------~~--~----------------------STATE-----ZIP---------------1
IIC(IIIM AN~PS SECTOR IAL OFFICE
Sectorial 8ecretarybullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullAl c Yatiisnvarananda Avt Sectorial off ice secret arybullbullbull middot middotbullbullmiddotmiddotbullbullbullbullbullbullbullbullAc Da naviira Brc ~T ~IDharma Pracar bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullAtc Sumant r ananda Avt AMUPRESO Education ani Ale Ratneshvarananda Avt iMS and Press and PrintingbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullA c Bhavesha Btc Medi cal Public relations and Publications bullbullbullbullAc Nirmaleshvarananda Avt luting assiIJtautmiddotPublitatieaii middotbull middot bullbullA Ce bitabha middotBrc Renai ssance Universai bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull bullbullbullbullAc Krsnnattevanana8 Avt 854 Pearl Street Denver CO 8~20 3 (303) 832-6465
REG IONAL OFFICES ATLANTA Dada Shivam Brc bullbull 961 Blu~rid~eAve NE Atlanta GA 30306 (404) J76-3585 )()STON Dada Anakula Brc 30 Fount ain Ter r ace New Haven C 06515 (203) 3et -I037 CHlCAGO ~c Nirmal eshvarananda Avt 652 East 42nd St Indianapolis IN 46205
(317) 283-8114 DALLAS Ae Viiresha Brc Metropolitan Prof Bldg Suite 166 1303 McCullough
San Antonio TX 78212 (512) 223-9549 DENVER REGION Ac Viiresha Brc 1314 Lead WE Albuquerque NM 87106 (50S) 242-5030 KINGSTON Ac Shiveshvarananda Avt bullbull 5 Fairway Avel Kingston 10 Jamai ca LOS ANGELES Dada Indranatha Bre 1245 S Norton Ave Los Angeles CA 90010
213) 731-1172 Dada Shivam Brc 118 N Rembert Memphis TN 38104 (901) 725-7559
CITY Dada Mukunda Bre Amado Nervo 15-3 Co l Agricultura Mexico 17 D F Mexi co MINNEAPOLIS Dada Sukhama~a Bre 1916 15th St South Minneapol is MN 55404
(612) 870-8311 MONTERREY Dada Mukunda Brc Quiedo 208 FraccIturbide San Nicholas Nuevo Leon Mexico
5283-768-023 OTrAWA 435 Terrace Hamel St Dorothee PQ bullbull H7X 2R8 PANAMA CITY Ac Suti irtha BrcAve Simeon Canas 9-31 Zona 2 Guatemala City Guat emala PHILADELPHIA Dada Anakula Brc 4801 Springfield Ave Philadel phia PA 19143
(215) 727-3578 SEATTLE A c Bhavesha Brc 5717 NE Mallory Portland OR 97211 (503) 283-2654 VANCOUVER Al c Gagana Bre 2946 Ontario Vancouver BC V5T 2Y6 Canada (604) 251-8012
WOMW ~ S WELFIRE ()EPARTMENT SECTORIAL OFF ICE Sectorial 8ecretary~ bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullAvtk Ananda Rama Ac Brcii Vikashinii Ac 4801 Springfield Ave Philadelph~a ~ve Philadelphia PA 19143 (215) 727-3578
Brcii Trpti Ae 1424 Lafayette Denver CO 80223 (303) 832-8718 Brcii Subhadra Ale 5 Fairway Ave Kingston 10 Jamaica Brcii HAmat a Didi 512 S Paterson Madison WI 53703 (609) 251-8012 Brcii Bhavanii Didi Ave Simeon Canas 9-31 Zona 2 Guatemala City Guatemala 22-738 Brcii Anucarika Ae 29 46 Ontario Vancouver BC V5T 2Y6 Canada (604) 879-9964 Breii Lavanya Didi 1204 N Topeka Ave Wichita KS 67213 (316) 265-7150
AM MASTER UNIT AND AMUPRESO TRAINING CENTER Ac Subodhananda Avt Route I HOll lJJ New Castle VA 24127 (703) 544-7274
SECTORIAL LOCAL TRAINING CENTER Nityashuddhananda Avt bullbull 27160 Mood Road Los Altos Hills CA 94022 (415) 948-2865
Please ret~ to CRIMSON DAWN 854 Pearl Street Denver CO 80203 USA
AAdress correct1Pn requested
middot ~
middot middot middot middot middot middot middot middot middotmiddot middot middot
Non-prof i t organiza on United States pos taae
PAID Denver CO Permit 111357
Anne Kaline Bryan Lif kc g 909 Tioga Street I t haca l 14850
lata latah JATA NAME Adam BORN ON September 13 1980 TO Mark Fried7aY and Jane Dahl
(Maya-li1 ta and Jo t i )
JATA NfiME JosJua Robert BORN ON November 2 1980 TO Sudeva and Sujata JATA](A3MA - Naveriber 9 1980 SPIRITUAL NAME Tapas vi PAR1NTS KaZvam and Chandra Shekhara Prasad from Ba ba F1rS 7 food
Baba has made some changes in spiritual practices In the most recent edition of the social norms He omits the one which says Say Good morning Good evening and Good night~ according to the phases of the day You may still use these greetshyirigs as per choice but a namaskar will suffice
Baba t has also said that when doing kiirtan there are only two positions for t~e hands and arms Eitner clap your hands Qr lift your arms and hands straight over your head Dadaj11 Yati1shvarananda also recommends to tilt your head back and upward
12
22
and JAN FEB lIAR APR lIIAY JVN JUL AUG SEP OCT NOV DEC
EX 1 31 131 30 29 28 27 26 24 24 22
A 6 4 6 4 3 2 130 29 27 27 26 26
EK 17 15 17 15 14 B 12 10 9 8 7 7
p 20 18 20 l ~ 18 17 16 15 13 13 11 11
A (Amavisga) New Hoon P (PUrni Dlii) Full Moon and EK = Ekdashii I
Accordi ng to the Ananda Mia Sljstelll of obser ving Upovaha one is to 4bstain from all food and dr lnk fro sunrise on tbe dllg thIlt includes the peak lunlttion or strongest effect until sunrise of the follOfil1 d61J
In de termining this t able of s tandard UpovtUl1 days for New York Sector this calendar has aver aged by l a t itude and longitude the Mean Local Times for each PUrrlW and Amavasga peale lunat i on in r elation to the average Mean LocU liznes of sunrise for 1111 of North America
ldditional information on observing UpoVIUla c an be had bl seeing PltJ 13 of Cargilcarga Part II (1978 Edition) pp 10-11 (Chapter 3) of cargacarya Part III (1979 Edition) or by consulting any acarya of AIuutda MGtIIga
FmiddotES VA s Navav~a (New Years Day --- Global) 1s t January Ttmrsday
~ OivtUa (Blue-Throat Day) 12th February Thursday
Vadhithi OivlUla (Co1ll1lJernoration of DadJuchis ) 5th Karch Thursday
V46antut6ava (Holiil (Festival of Colours) 20th Karch Fri day
AItanda (VaululkhUl p~ (Nargll GUIll Birthday) 19th Nay Tuesdag
SItJr4VanU ptfJuUma (ConaelllOration of First Initiation) 15th August saturday
SIuVuuIDt6ava (AutQllll) Fes t ival) 7th October - 11th October
idinM (Childrens Day) 7th October Wednesday S~ (Publ1c Dag) 8th October TbursdayAllmnu (Fine Arts Day) 9th October FIidalj Navamii (Kusic Day) lOth Oc1ober Saturday VtUhaJnLi (Vijayot4ava) (Day of Spi ritual Victory) 11th Qctober SUPQal
vuxvaJli (Festival of Lights) 27th October Tuesday
BlvudJuJvUiiytL (Brothers Day) 29th October Thursdag
Navaluut (New Crop Harvest) Locally celebrated on anl PTIrrliavt of the season i n which the main crop is harvested
For a more co lete IllI4 detailed 8lrplanation of the his tory backgr ound and conshyducting of these f estivAls pleJse see pp 17-21 i nclusive of Cazyac4la Part I (1975 Bdition) or consult any lfcUyIl (Pleas e lIote Tbe AIutnd4 PWoUmtl celeshybration fox 1981 be9inB at 0607 LT (Hean Local Time) on Hay 19 whereas the actual Purrfi tlllll of the ~nfh of Vaestulkha occurs at 0804 GMT the same day Xhose ab ing UpaVcent6I1 ~r will fast on Nay 18)
13
EDITORIAL
Ba ba a d taille 1es tTOJs causes du p~ch en s oc iete comme 1 ) scarcete des r e s ources physicals et mentals 2) surshyaccumula t i on des resources physicals et mentals e t 3 ) s tagshynance aux r o yaumes physicals et men tal s Mais en di s cutant I e poin t deuxi~me II fait clair q u i l y a aussi la possibilshyi te de la suraccumula t i on spirituelle comme une cause du pech e
Un e xample de cela serait I e y o gi recl us qui se developpe sPirituelment sans c oncern p 0 ur les autres en la societe Even t uelment cet ~goisme m~ne ~ la d egradation de soi-meme
Cel a doit n o us rememorer de l importance d u pra~ar II e st l oin de la veri te qu un personne spiritue1 men t developpee peu t bien maintenir son existence s sectpare de 1a societe En verite 1e plus luon e st s ens ible a l a 1l21eur d u sa dhana
It I
gu on a e te donne l e plus qu on cr~ e des reacti an s potenti al es dans son espri t e11 r efusant d offrir cet s adhana aux autres
i1 Fr ench translation of t he e di torial an page 2 of the August 1980 i SSLH
A PERSONAL APPRECIATION OF BABAS IDEOLOGY Continued from page 10
tailed study I have been able to undertake appears to be that needed i shydeology
This ideology as I have just said is the necessary factor fo r esshytablishing a new era But it 1s not sufficient So what more is needed It is persons dedicated to materializing this ideology in t he pract ical r ealms of life This is a great task and a great mission It is an enshydeavor full of purpose in which the deepest aspirations of the spiritual aspirant can be given inspired expression There is now an opportunity unparalleled in human history to give expression to ones noble visions and aspirations The ~ask before us is nothing less than saving humanishyty from great doom
Those who want to engage in spirited struggle to reorient and transshyform society should first gain a clear understandi ng of Babas ideology This will be of immense help in your humanitarian undertakings bull
CRn-iSON DAWN BUDGET
September - October issue Prorated revenuebullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull ~ bullbullbull bullbullbullbullbullbullbull ~ bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull $184~17 Expenses - Printing bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull middotbullbullbullbull $120 00
Mailing bullbullbullbullbullbullbullbullbullbull 11- $ 3267bullbull 11 bullbullbullbullbullbullbullbullbullbullbullbullbullbull
T~rier support (eStfmatP~J bullbullbullbullbullbullbullbullbull ~ bullbullbullbullbull $10000 Total expenses bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull $25467 $25467
Balan~e bullbull II ~ ($ 70 50)
1
EWS RIEFS
Vancouver region A press has been set up There is now an Ananda Marga Universal Store and a jagrti school Lincoln unit A press has been set up Cuba Didijii Ananda Rama visited this island and did both pracar and relief work Belize Dadajii Satyamakananda visited this country and did both pracar and relief work Los Altos Hills unit An AMSAI school is being set up and a building has been rented WomensWelfare Department Land for a master unit has been donated in New York Grenada During a seven day stay on Grenada Dadajii Danaviira had good experiences among a hospitable and pure hearted people interested in meditation There were forty-four initiations while Dadajii was there Grenada at the southern end of the Windward Islands is one of the most isolated islands in the Caribbean The people maintain more of their identity as Africans than do many of the people of other countries in the area There is a strong movement to go back to their roots to regain their
as black people One aspect of this pride is the Rastafarian movement found in other Caribbean countries as well Rastafarians bel ieve that Haile Selass ie was God and worship him They are spiritually inclined and have revolutionary sentiments They along with most Grenadianssupported Maurice Bishop and his New Jewel Movement when he seized power a year ago Bishop is trying to ameliorate the poverty in Grenada (Dadajii saw greater poverty rural and urban in Grenada than he did in India) by encouraging agriculture and tourism But some people are now disappointed because the spiritual and cultural aspects of the revolution have been given a low priority These people are very interested in samaj and PROUT and ready for so~ething new Some people are really strong in their dislike for whites because of one hundred years of colonial exploitation Altogether there are many people sympathetic to Ananda Marga ~hich teaches true spirituality and seeks to strengthen the will of the people as opposed to the old dogmas of religion which seek to oppress people intellectually and psychically A black acarya or LFT could do tremendous work in Grenada
- ~~ shy
SUBSCRIPTION FORM Mail to the Crimson Dawn 854 Pearl Street Denver CO 80203 RENEWAL FORM Please circle NEW RENEWAL Note A subscription is 12 issqes of the Crimson Dawn Enclose check or money order (US currency) $15 NY Sector $25 other sectors Please print in CAPITAL LETTERS Thank you NAMES SpirshyW6rldly__________________________________ ______________~--------------
---------------------------------~--------
~itual
ADDRESS__~~--~~~--------------------~----~----~----------~----
CITY STATE ZIP ------------------~--~----------------~ ~--------------- -------------shy
15
________ ______ ____________ __
__________
middotDharmmiddot o portunit ies
FOR SALE Laungotas All cotton Send your waist size and $450 for each If you are ordering one to three garments add 50cent for postage yenree posta~e ~o f~~r_r more Jyotana 1060 S Pennslyvania Denver CO 80209
WANTED A copy of Subhasita Samgraha part II for our permanent files We will pay photostating costs if the copy you have is your only one Please write or call the Publications Department bull
bull middotT shy
WANTED A copy of the Crimson Dawn for September 1974 for our permanent fi l es We will pay photostating costs if the copy you have is your only one Please write or call the Crimson Dawn
NEEDED A sponsor is needed for a student f rom West Malaysia whi le he is wo--ki ng and gring to school in this country For details please write to Bert Roberts MD Suite 166 1303 McCullough San Antonio TX 78Zi2 or Rsi 71 Road 1426 Petaling Jaya Scalangor West Malaysia
NEEDED The Crimson Dawn needs a typL~t to produce layout ready copy We will 5en~ you the material to be typed and ask that you return the finished copy by the 10th to meet our copy deadline of the 15th Accuracy is important We can offer a free subscrjption to the Crimson Dawn or a free renewal if you a~e already a subscriber
CHANGE OF ADDRESS Mail to the Crimson Dawn 854 Pearl Street Denver CO 80203 Please also leave a change of address form (3575) at your old post office On that form check YES for the statement ItI agree to pay forwarding postage for newspapers and magazines for 90 days Please print in CAPITAL LETTERS Thank you OLD ADDRESS Copy all the information from an old label or affix it below
NMm(S)____~__________~__~--~~------------------~----~---ADDRESS__~~~______~________________~~~____________________________~
CITY ~__________________________STATE ZIP~~__
NE~J ADDRESS
ADDRESS ------------~~--------------------------------~~~
ClTY__~~------~~--~----------------------STATE-----ZIP---------------1
IIC(IIIM AN~PS SECTOR IAL OFFICE
Sectorial 8ecretarybullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullAl c Yatiisnvarananda Avt Sectorial off ice secret arybullbullbull middot middotbullbullmiddotmiddotbullbullbullbullbullbullbullbullAc Da naviira Brc ~T ~IDharma Pracar bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullAtc Sumant r ananda Avt AMUPRESO Education ani Ale Ratneshvarananda Avt iMS and Press and PrintingbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullA c Bhavesha Btc Medi cal Public relations and Publications bullbullbullbullAc Nirmaleshvarananda Avt luting assiIJtautmiddotPublitatieaii middotbull middot bullbullA Ce bitabha middotBrc Renai ssance Universai bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull bullbullbullbullAc Krsnnattevanana8 Avt 854 Pearl Street Denver CO 8~20 3 (303) 832-6465
REG IONAL OFFICES ATLANTA Dada Shivam Brc bullbull 961 Blu~rid~eAve NE Atlanta GA 30306 (404) J76-3585 )()STON Dada Anakula Brc 30 Fount ain Ter r ace New Haven C 06515 (203) 3et -I037 CHlCAGO ~c Nirmal eshvarananda Avt 652 East 42nd St Indianapolis IN 46205
(317) 283-8114 DALLAS Ae Viiresha Brc Metropolitan Prof Bldg Suite 166 1303 McCullough
San Antonio TX 78212 (512) 223-9549 DENVER REGION Ac Viiresha Brc 1314 Lead WE Albuquerque NM 87106 (50S) 242-5030 KINGSTON Ac Shiveshvarananda Avt bullbull 5 Fairway Avel Kingston 10 Jamai ca LOS ANGELES Dada Indranatha Bre 1245 S Norton Ave Los Angeles CA 90010
213) 731-1172 Dada Shivam Brc 118 N Rembert Memphis TN 38104 (901) 725-7559
CITY Dada Mukunda Bre Amado Nervo 15-3 Co l Agricultura Mexico 17 D F Mexi co MINNEAPOLIS Dada Sukhama~a Bre 1916 15th St South Minneapol is MN 55404
(612) 870-8311 MONTERREY Dada Mukunda Brc Quiedo 208 FraccIturbide San Nicholas Nuevo Leon Mexico
5283-768-023 OTrAWA 435 Terrace Hamel St Dorothee PQ bullbull H7X 2R8 PANAMA CITY Ac Suti irtha BrcAve Simeon Canas 9-31 Zona 2 Guatemala City Guat emala PHILADELPHIA Dada Anakula Brc 4801 Springfield Ave Philadel phia PA 19143
(215) 727-3578 SEATTLE A c Bhavesha Brc 5717 NE Mallory Portland OR 97211 (503) 283-2654 VANCOUVER Al c Gagana Bre 2946 Ontario Vancouver BC V5T 2Y6 Canada (604) 251-8012
WOMW ~ S WELFIRE ()EPARTMENT SECTORIAL OFF ICE Sectorial 8ecretary~ bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullAvtk Ananda Rama Ac Brcii Vikashinii Ac 4801 Springfield Ave Philadelph~a ~ve Philadelphia PA 19143 (215) 727-3578
Brcii Trpti Ae 1424 Lafayette Denver CO 80223 (303) 832-8718 Brcii Subhadra Ale 5 Fairway Ave Kingston 10 Jamaica Brcii HAmat a Didi 512 S Paterson Madison WI 53703 (609) 251-8012 Brcii Bhavanii Didi Ave Simeon Canas 9-31 Zona 2 Guatemala City Guatemala 22-738 Brcii Anucarika Ae 29 46 Ontario Vancouver BC V5T 2Y6 Canada (604) 879-9964 Breii Lavanya Didi 1204 N Topeka Ave Wichita KS 67213 (316) 265-7150
AM MASTER UNIT AND AMUPRESO TRAINING CENTER Ac Subodhananda Avt Route I HOll lJJ New Castle VA 24127 (703) 544-7274
SECTORIAL LOCAL TRAINING CENTER Nityashuddhananda Avt bullbull 27160 Mood Road Los Altos Hills CA 94022 (415) 948-2865
Please ret~ to CRIMSON DAWN 854 Pearl Street Denver CO 80203 USA
AAdress correct1Pn requested
middot ~
middot middot middot middot middot middot middot middot middotmiddot middot middot
Non-prof i t organiza on United States pos taae
PAID Denver CO Permit 111357
Anne Kaline Bryan Lif kc g 909 Tioga Street I t haca l 14850
22
and JAN FEB lIAR APR lIIAY JVN JUL AUG SEP OCT NOV DEC
EX 1 31 131 30 29 28 27 26 24 24 22
A 6 4 6 4 3 2 130 29 27 27 26 26
EK 17 15 17 15 14 B 12 10 9 8 7 7
p 20 18 20 l ~ 18 17 16 15 13 13 11 11
A (Amavisga) New Hoon P (PUrni Dlii) Full Moon and EK = Ekdashii I
Accordi ng to the Ananda Mia Sljstelll of obser ving Upovaha one is to 4bstain from all food and dr lnk fro sunrise on tbe dllg thIlt includes the peak lunlttion or strongest effect until sunrise of the follOfil1 d61J
In de termining this t able of s tandard UpovtUl1 days for New York Sector this calendar has aver aged by l a t itude and longitude the Mean Local Times for each PUrrlW and Amavasga peale lunat i on in r elation to the average Mean LocU liznes of sunrise for 1111 of North America
ldditional information on observing UpoVIUla c an be had bl seeing PltJ 13 of Cargilcarga Part II (1978 Edition) pp 10-11 (Chapter 3) of cargacarya Part III (1979 Edition) or by consulting any acarya of AIuutda MGtIIga
FmiddotES VA s Navav~a (New Years Day --- Global) 1s t January Ttmrsday
~ OivtUa (Blue-Throat Day) 12th February Thursday
Vadhithi OivlUla (Co1ll1lJernoration of DadJuchis ) 5th Karch Thursday
V46antut6ava (Holiil (Festival of Colours) 20th Karch Fri day
AItanda (VaululkhUl p~ (Nargll GUIll Birthday) 19th Nay Tuesdag
SItJr4VanU ptfJuUma (ConaelllOration of First Initiation) 15th August saturday
SIuVuuIDt6ava (AutQllll) Fes t ival) 7th October - 11th October
idinM (Childrens Day) 7th October Wednesday S~ (Publ1c Dag) 8th October TbursdayAllmnu (Fine Arts Day) 9th October FIidalj Navamii (Kusic Day) lOth Oc1ober Saturday VtUhaJnLi (Vijayot4ava) (Day of Spi ritual Victory) 11th Qctober SUPQal
vuxvaJli (Festival of Lights) 27th October Tuesday
BlvudJuJvUiiytL (Brothers Day) 29th October Thursdag
Navaluut (New Crop Harvest) Locally celebrated on anl PTIrrliavt of the season i n which the main crop is harvested
For a more co lete IllI4 detailed 8lrplanation of the his tory backgr ound and conshyducting of these f estivAls pleJse see pp 17-21 i nclusive of Cazyac4la Part I (1975 Bdition) or consult any lfcUyIl (Pleas e lIote Tbe AIutnd4 PWoUmtl celeshybration fox 1981 be9inB at 0607 LT (Hean Local Time) on Hay 19 whereas the actual Purrfi tlllll of the ~nfh of Vaestulkha occurs at 0804 GMT the same day Xhose ab ing UpaVcent6I1 ~r will fast on Nay 18)
13
EDITORIAL
Ba ba a d taille 1es tTOJs causes du p~ch en s oc iete comme 1 ) scarcete des r e s ources physicals et mentals 2) surshyaccumula t i on des resources physicals et mentals e t 3 ) s tagshynance aux r o yaumes physicals et men tal s Mais en di s cutant I e poin t deuxi~me II fait clair q u i l y a aussi la possibilshyi te de la suraccumula t i on spirituelle comme une cause du pech e
Un e xample de cela serait I e y o gi recl us qui se developpe sPirituelment sans c oncern p 0 ur les autres en la societe Even t uelment cet ~goisme m~ne ~ la d egradation de soi-meme
Cel a doit n o us rememorer de l importance d u pra~ar II e st l oin de la veri te qu un personne spiritue1 men t developpee peu t bien maintenir son existence s sectpare de 1a societe En verite 1e plus luon e st s ens ible a l a 1l21eur d u sa dhana
It I
gu on a e te donne l e plus qu on cr~ e des reacti an s potenti al es dans son espri t e11 r efusant d offrir cet s adhana aux autres
i1 Fr ench translation of t he e di torial an page 2 of the August 1980 i SSLH
A PERSONAL APPRECIATION OF BABAS IDEOLOGY Continued from page 10
tailed study I have been able to undertake appears to be that needed i shydeology
This ideology as I have just said is the necessary factor fo r esshytablishing a new era But it 1s not sufficient So what more is needed It is persons dedicated to materializing this ideology in t he pract ical r ealms of life This is a great task and a great mission It is an enshydeavor full of purpose in which the deepest aspirations of the spiritual aspirant can be given inspired expression There is now an opportunity unparalleled in human history to give expression to ones noble visions and aspirations The ~ask before us is nothing less than saving humanishyty from great doom
Those who want to engage in spirited struggle to reorient and transshyform society should first gain a clear understandi ng of Babas ideology This will be of immense help in your humanitarian undertakings bull
CRn-iSON DAWN BUDGET
September - October issue Prorated revenuebullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull ~ bullbullbull bullbullbullbullbullbullbull ~ bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull $184~17 Expenses - Printing bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull middotbullbullbullbull $120 00
Mailing bullbullbullbullbullbullbullbullbullbull 11- $ 3267bullbull 11 bullbullbullbullbullbullbullbullbullbullbullbullbullbull
T~rier support (eStfmatP~J bullbullbullbullbullbullbullbullbull ~ bullbullbullbullbull $10000 Total expenses bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull $25467 $25467
Balan~e bullbull II ~ ($ 70 50)
1
EWS RIEFS
Vancouver region A press has been set up There is now an Ananda Marga Universal Store and a jagrti school Lincoln unit A press has been set up Cuba Didijii Ananda Rama visited this island and did both pracar and relief work Belize Dadajii Satyamakananda visited this country and did both pracar and relief work Los Altos Hills unit An AMSAI school is being set up and a building has been rented WomensWelfare Department Land for a master unit has been donated in New York Grenada During a seven day stay on Grenada Dadajii Danaviira had good experiences among a hospitable and pure hearted people interested in meditation There were forty-four initiations while Dadajii was there Grenada at the southern end of the Windward Islands is one of the most isolated islands in the Caribbean The people maintain more of their identity as Africans than do many of the people of other countries in the area There is a strong movement to go back to their roots to regain their
as black people One aspect of this pride is the Rastafarian movement found in other Caribbean countries as well Rastafarians bel ieve that Haile Selass ie was God and worship him They are spiritually inclined and have revolutionary sentiments They along with most Grenadianssupported Maurice Bishop and his New Jewel Movement when he seized power a year ago Bishop is trying to ameliorate the poverty in Grenada (Dadajii saw greater poverty rural and urban in Grenada than he did in India) by encouraging agriculture and tourism But some people are now disappointed because the spiritual and cultural aspects of the revolution have been given a low priority These people are very interested in samaj and PROUT and ready for so~ething new Some people are really strong in their dislike for whites because of one hundred years of colonial exploitation Altogether there are many people sympathetic to Ananda Marga ~hich teaches true spirituality and seeks to strengthen the will of the people as opposed to the old dogmas of religion which seek to oppress people intellectually and psychically A black acarya or LFT could do tremendous work in Grenada
- ~~ shy
SUBSCRIPTION FORM Mail to the Crimson Dawn 854 Pearl Street Denver CO 80203 RENEWAL FORM Please circle NEW RENEWAL Note A subscription is 12 issqes of the Crimson Dawn Enclose check or money order (US currency) $15 NY Sector $25 other sectors Please print in CAPITAL LETTERS Thank you NAMES SpirshyW6rldly__________________________________ ______________~--------------
---------------------------------~--------
~itual
ADDRESS__~~--~~~--------------------~----~----~----------~----
CITY STATE ZIP ------------------~--~----------------~ ~--------------- -------------shy
15
________ ______ ____________ __
__________
middotDharmmiddot o portunit ies
FOR SALE Laungotas All cotton Send your waist size and $450 for each If you are ordering one to three garments add 50cent for postage yenree posta~e ~o f~~r_r more Jyotana 1060 S Pennslyvania Denver CO 80209
WANTED A copy of Subhasita Samgraha part II for our permanent files We will pay photostating costs if the copy you have is your only one Please write or call the Publications Department bull
bull middotT shy
WANTED A copy of the Crimson Dawn for September 1974 for our permanent fi l es We will pay photostating costs if the copy you have is your only one Please write or call the Crimson Dawn
NEEDED A sponsor is needed for a student f rom West Malaysia whi le he is wo--ki ng and gring to school in this country For details please write to Bert Roberts MD Suite 166 1303 McCullough San Antonio TX 78Zi2 or Rsi 71 Road 1426 Petaling Jaya Scalangor West Malaysia
NEEDED The Crimson Dawn needs a typL~t to produce layout ready copy We will 5en~ you the material to be typed and ask that you return the finished copy by the 10th to meet our copy deadline of the 15th Accuracy is important We can offer a free subscrjption to the Crimson Dawn or a free renewal if you a~e already a subscriber
CHANGE OF ADDRESS Mail to the Crimson Dawn 854 Pearl Street Denver CO 80203 Please also leave a change of address form (3575) at your old post office On that form check YES for the statement ItI agree to pay forwarding postage for newspapers and magazines for 90 days Please print in CAPITAL LETTERS Thank you OLD ADDRESS Copy all the information from an old label or affix it below
NMm(S)____~__________~__~--~~------------------~----~---ADDRESS__~~~______~________________~~~____________________________~
CITY ~__________________________STATE ZIP~~__
NE~J ADDRESS
ADDRESS ------------~~--------------------------------~~~
ClTY__~~------~~--~----------------------STATE-----ZIP---------------1
IIC(IIIM AN~PS SECTOR IAL OFFICE
Sectorial 8ecretarybullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullAl c Yatiisnvarananda Avt Sectorial off ice secret arybullbullbull middot middotbullbullmiddotmiddotbullbullbullbullbullbullbullbullAc Da naviira Brc ~T ~IDharma Pracar bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullAtc Sumant r ananda Avt AMUPRESO Education ani Ale Ratneshvarananda Avt iMS and Press and PrintingbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullA c Bhavesha Btc Medi cal Public relations and Publications bullbullbullbullAc Nirmaleshvarananda Avt luting assiIJtautmiddotPublitatieaii middotbull middot bullbullA Ce bitabha middotBrc Renai ssance Universai bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull bullbullbullbullAc Krsnnattevanana8 Avt 854 Pearl Street Denver CO 8~20 3 (303) 832-6465
REG IONAL OFFICES ATLANTA Dada Shivam Brc bullbull 961 Blu~rid~eAve NE Atlanta GA 30306 (404) J76-3585 )()STON Dada Anakula Brc 30 Fount ain Ter r ace New Haven C 06515 (203) 3et -I037 CHlCAGO ~c Nirmal eshvarananda Avt 652 East 42nd St Indianapolis IN 46205
(317) 283-8114 DALLAS Ae Viiresha Brc Metropolitan Prof Bldg Suite 166 1303 McCullough
San Antonio TX 78212 (512) 223-9549 DENVER REGION Ac Viiresha Brc 1314 Lead WE Albuquerque NM 87106 (50S) 242-5030 KINGSTON Ac Shiveshvarananda Avt bullbull 5 Fairway Avel Kingston 10 Jamai ca LOS ANGELES Dada Indranatha Bre 1245 S Norton Ave Los Angeles CA 90010
213) 731-1172 Dada Shivam Brc 118 N Rembert Memphis TN 38104 (901) 725-7559
CITY Dada Mukunda Bre Amado Nervo 15-3 Co l Agricultura Mexico 17 D F Mexi co MINNEAPOLIS Dada Sukhama~a Bre 1916 15th St South Minneapol is MN 55404
(612) 870-8311 MONTERREY Dada Mukunda Brc Quiedo 208 FraccIturbide San Nicholas Nuevo Leon Mexico
5283-768-023 OTrAWA 435 Terrace Hamel St Dorothee PQ bullbull H7X 2R8 PANAMA CITY Ac Suti irtha BrcAve Simeon Canas 9-31 Zona 2 Guatemala City Guat emala PHILADELPHIA Dada Anakula Brc 4801 Springfield Ave Philadel phia PA 19143
(215) 727-3578 SEATTLE A c Bhavesha Brc 5717 NE Mallory Portland OR 97211 (503) 283-2654 VANCOUVER Al c Gagana Bre 2946 Ontario Vancouver BC V5T 2Y6 Canada (604) 251-8012
WOMW ~ S WELFIRE ()EPARTMENT SECTORIAL OFF ICE Sectorial 8ecretary~ bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullAvtk Ananda Rama Ac Brcii Vikashinii Ac 4801 Springfield Ave Philadelph~a ~ve Philadelphia PA 19143 (215) 727-3578
Brcii Trpti Ae 1424 Lafayette Denver CO 80223 (303) 832-8718 Brcii Subhadra Ale 5 Fairway Ave Kingston 10 Jamaica Brcii HAmat a Didi 512 S Paterson Madison WI 53703 (609) 251-8012 Brcii Bhavanii Didi Ave Simeon Canas 9-31 Zona 2 Guatemala City Guatemala 22-738 Brcii Anucarika Ae 29 46 Ontario Vancouver BC V5T 2Y6 Canada (604) 879-9964 Breii Lavanya Didi 1204 N Topeka Ave Wichita KS 67213 (316) 265-7150
AM MASTER UNIT AND AMUPRESO TRAINING CENTER Ac Subodhananda Avt Route I HOll lJJ New Castle VA 24127 (703) 544-7274
SECTORIAL LOCAL TRAINING CENTER Nityashuddhananda Avt bullbull 27160 Mood Road Los Altos Hills CA 94022 (415) 948-2865
Please ret~ to CRIMSON DAWN 854 Pearl Street Denver CO 80203 USA
AAdress correct1Pn requested
middot ~
middot middot middot middot middot middot middot middot middotmiddot middot middot
Non-prof i t organiza on United States pos taae
PAID Denver CO Permit 111357
Anne Kaline Bryan Lif kc g 909 Tioga Street I t haca l 14850
EDITORIAL
Ba ba a d taille 1es tTOJs causes du p~ch en s oc iete comme 1 ) scarcete des r e s ources physicals et mentals 2) surshyaccumula t i on des resources physicals et mentals e t 3 ) s tagshynance aux r o yaumes physicals et men tal s Mais en di s cutant I e poin t deuxi~me II fait clair q u i l y a aussi la possibilshyi te de la suraccumula t i on spirituelle comme une cause du pech e
Un e xample de cela serait I e y o gi recl us qui se developpe sPirituelment sans c oncern p 0 ur les autres en la societe Even t uelment cet ~goisme m~ne ~ la d egradation de soi-meme
Cel a doit n o us rememorer de l importance d u pra~ar II e st l oin de la veri te qu un personne spiritue1 men t developpee peu t bien maintenir son existence s sectpare de 1a societe En verite 1e plus luon e st s ens ible a l a 1l21eur d u sa dhana
It I
gu on a e te donne l e plus qu on cr~ e des reacti an s potenti al es dans son espri t e11 r efusant d offrir cet s adhana aux autres
i1 Fr ench translation of t he e di torial an page 2 of the August 1980 i SSLH
A PERSONAL APPRECIATION OF BABAS IDEOLOGY Continued from page 10
tailed study I have been able to undertake appears to be that needed i shydeology
This ideology as I have just said is the necessary factor fo r esshytablishing a new era But it 1s not sufficient So what more is needed It is persons dedicated to materializing this ideology in t he pract ical r ealms of life This is a great task and a great mission It is an enshydeavor full of purpose in which the deepest aspirations of the spiritual aspirant can be given inspired expression There is now an opportunity unparalleled in human history to give expression to ones noble visions and aspirations The ~ask before us is nothing less than saving humanishyty from great doom
Those who want to engage in spirited struggle to reorient and transshyform society should first gain a clear understandi ng of Babas ideology This will be of immense help in your humanitarian undertakings bull
CRn-iSON DAWN BUDGET
September - October issue Prorated revenuebullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull ~ bullbullbull bullbullbullbullbullbullbull ~ bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull $184~17 Expenses - Printing bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull middotbullbullbullbull $120 00
Mailing bullbullbullbullbullbullbullbullbullbull 11- $ 3267bullbull 11 bullbullbullbullbullbullbullbullbullbullbullbullbullbull
T~rier support (eStfmatP~J bullbullbullbullbullbullbullbullbull ~ bullbullbullbullbull $10000 Total expenses bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull $25467 $25467
Balan~e bullbull II ~ ($ 70 50)
1
EWS RIEFS
Vancouver region A press has been set up There is now an Ananda Marga Universal Store and a jagrti school Lincoln unit A press has been set up Cuba Didijii Ananda Rama visited this island and did both pracar and relief work Belize Dadajii Satyamakananda visited this country and did both pracar and relief work Los Altos Hills unit An AMSAI school is being set up and a building has been rented WomensWelfare Department Land for a master unit has been donated in New York Grenada During a seven day stay on Grenada Dadajii Danaviira had good experiences among a hospitable and pure hearted people interested in meditation There were forty-four initiations while Dadajii was there Grenada at the southern end of the Windward Islands is one of the most isolated islands in the Caribbean The people maintain more of their identity as Africans than do many of the people of other countries in the area There is a strong movement to go back to their roots to regain their
as black people One aspect of this pride is the Rastafarian movement found in other Caribbean countries as well Rastafarians bel ieve that Haile Selass ie was God and worship him They are spiritually inclined and have revolutionary sentiments They along with most Grenadianssupported Maurice Bishop and his New Jewel Movement when he seized power a year ago Bishop is trying to ameliorate the poverty in Grenada (Dadajii saw greater poverty rural and urban in Grenada than he did in India) by encouraging agriculture and tourism But some people are now disappointed because the spiritual and cultural aspects of the revolution have been given a low priority These people are very interested in samaj and PROUT and ready for so~ething new Some people are really strong in their dislike for whites because of one hundred years of colonial exploitation Altogether there are many people sympathetic to Ananda Marga ~hich teaches true spirituality and seeks to strengthen the will of the people as opposed to the old dogmas of religion which seek to oppress people intellectually and psychically A black acarya or LFT could do tremendous work in Grenada
- ~~ shy
SUBSCRIPTION FORM Mail to the Crimson Dawn 854 Pearl Street Denver CO 80203 RENEWAL FORM Please circle NEW RENEWAL Note A subscription is 12 issqes of the Crimson Dawn Enclose check or money order (US currency) $15 NY Sector $25 other sectors Please print in CAPITAL LETTERS Thank you NAMES SpirshyW6rldly__________________________________ ______________~--------------
---------------------------------~--------
~itual
ADDRESS__~~--~~~--------------------~----~----~----------~----
CITY STATE ZIP ------------------~--~----------------~ ~--------------- -------------shy
15
________ ______ ____________ __
__________
middotDharmmiddot o portunit ies
FOR SALE Laungotas All cotton Send your waist size and $450 for each If you are ordering one to three garments add 50cent for postage yenree posta~e ~o f~~r_r more Jyotana 1060 S Pennslyvania Denver CO 80209
WANTED A copy of Subhasita Samgraha part II for our permanent files We will pay photostating costs if the copy you have is your only one Please write or call the Publications Department bull
bull middotT shy
WANTED A copy of the Crimson Dawn for September 1974 for our permanent fi l es We will pay photostating costs if the copy you have is your only one Please write or call the Crimson Dawn
NEEDED A sponsor is needed for a student f rom West Malaysia whi le he is wo--ki ng and gring to school in this country For details please write to Bert Roberts MD Suite 166 1303 McCullough San Antonio TX 78Zi2 or Rsi 71 Road 1426 Petaling Jaya Scalangor West Malaysia
NEEDED The Crimson Dawn needs a typL~t to produce layout ready copy We will 5en~ you the material to be typed and ask that you return the finished copy by the 10th to meet our copy deadline of the 15th Accuracy is important We can offer a free subscrjption to the Crimson Dawn or a free renewal if you a~e already a subscriber
CHANGE OF ADDRESS Mail to the Crimson Dawn 854 Pearl Street Denver CO 80203 Please also leave a change of address form (3575) at your old post office On that form check YES for the statement ItI agree to pay forwarding postage for newspapers and magazines for 90 days Please print in CAPITAL LETTERS Thank you OLD ADDRESS Copy all the information from an old label or affix it below
NMm(S)____~__________~__~--~~------------------~----~---ADDRESS__~~~______~________________~~~____________________________~
CITY ~__________________________STATE ZIP~~__
NE~J ADDRESS
ADDRESS ------------~~--------------------------------~~~
ClTY__~~------~~--~----------------------STATE-----ZIP---------------1
IIC(IIIM AN~PS SECTOR IAL OFFICE
Sectorial 8ecretarybullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullAl c Yatiisnvarananda Avt Sectorial off ice secret arybullbullbull middot middotbullbullmiddotmiddotbullbullbullbullbullbullbullbullAc Da naviira Brc ~T ~IDharma Pracar bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullAtc Sumant r ananda Avt AMUPRESO Education ani Ale Ratneshvarananda Avt iMS and Press and PrintingbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullA c Bhavesha Btc Medi cal Public relations and Publications bullbullbullbullAc Nirmaleshvarananda Avt luting assiIJtautmiddotPublitatieaii middotbull middot bullbullA Ce bitabha middotBrc Renai ssance Universai bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull bullbullbullbullAc Krsnnattevanana8 Avt 854 Pearl Street Denver CO 8~20 3 (303) 832-6465
REG IONAL OFFICES ATLANTA Dada Shivam Brc bullbull 961 Blu~rid~eAve NE Atlanta GA 30306 (404) J76-3585 )()STON Dada Anakula Brc 30 Fount ain Ter r ace New Haven C 06515 (203) 3et -I037 CHlCAGO ~c Nirmal eshvarananda Avt 652 East 42nd St Indianapolis IN 46205
(317) 283-8114 DALLAS Ae Viiresha Brc Metropolitan Prof Bldg Suite 166 1303 McCullough
San Antonio TX 78212 (512) 223-9549 DENVER REGION Ac Viiresha Brc 1314 Lead WE Albuquerque NM 87106 (50S) 242-5030 KINGSTON Ac Shiveshvarananda Avt bullbull 5 Fairway Avel Kingston 10 Jamai ca LOS ANGELES Dada Indranatha Bre 1245 S Norton Ave Los Angeles CA 90010
213) 731-1172 Dada Shivam Brc 118 N Rembert Memphis TN 38104 (901) 725-7559
CITY Dada Mukunda Bre Amado Nervo 15-3 Co l Agricultura Mexico 17 D F Mexi co MINNEAPOLIS Dada Sukhama~a Bre 1916 15th St South Minneapol is MN 55404
(612) 870-8311 MONTERREY Dada Mukunda Brc Quiedo 208 FraccIturbide San Nicholas Nuevo Leon Mexico
5283-768-023 OTrAWA 435 Terrace Hamel St Dorothee PQ bullbull H7X 2R8 PANAMA CITY Ac Suti irtha BrcAve Simeon Canas 9-31 Zona 2 Guatemala City Guat emala PHILADELPHIA Dada Anakula Brc 4801 Springfield Ave Philadel phia PA 19143
(215) 727-3578 SEATTLE A c Bhavesha Brc 5717 NE Mallory Portland OR 97211 (503) 283-2654 VANCOUVER Al c Gagana Bre 2946 Ontario Vancouver BC V5T 2Y6 Canada (604) 251-8012
WOMW ~ S WELFIRE ()EPARTMENT SECTORIAL OFF ICE Sectorial 8ecretary~ bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullAvtk Ananda Rama Ac Brcii Vikashinii Ac 4801 Springfield Ave Philadelph~a ~ve Philadelphia PA 19143 (215) 727-3578
Brcii Trpti Ae 1424 Lafayette Denver CO 80223 (303) 832-8718 Brcii Subhadra Ale 5 Fairway Ave Kingston 10 Jamaica Brcii HAmat a Didi 512 S Paterson Madison WI 53703 (609) 251-8012 Brcii Bhavanii Didi Ave Simeon Canas 9-31 Zona 2 Guatemala City Guatemala 22-738 Brcii Anucarika Ae 29 46 Ontario Vancouver BC V5T 2Y6 Canada (604) 879-9964 Breii Lavanya Didi 1204 N Topeka Ave Wichita KS 67213 (316) 265-7150
AM MASTER UNIT AND AMUPRESO TRAINING CENTER Ac Subodhananda Avt Route I HOll lJJ New Castle VA 24127 (703) 544-7274
SECTORIAL LOCAL TRAINING CENTER Nityashuddhananda Avt bullbull 27160 Mood Road Los Altos Hills CA 94022 (415) 948-2865
Please ret~ to CRIMSON DAWN 854 Pearl Street Denver CO 80203 USA
AAdress correct1Pn requested
middot ~
middot middot middot middot middot middot middot middot middotmiddot middot middot
Non-prof i t organiza on United States pos taae
PAID Denver CO Permit 111357
Anne Kaline Bryan Lif kc g 909 Tioga Street I t haca l 14850
EWS RIEFS
Vancouver region A press has been set up There is now an Ananda Marga Universal Store and a jagrti school Lincoln unit A press has been set up Cuba Didijii Ananda Rama visited this island and did both pracar and relief work Belize Dadajii Satyamakananda visited this country and did both pracar and relief work Los Altos Hills unit An AMSAI school is being set up and a building has been rented WomensWelfare Department Land for a master unit has been donated in New York Grenada During a seven day stay on Grenada Dadajii Danaviira had good experiences among a hospitable and pure hearted people interested in meditation There were forty-four initiations while Dadajii was there Grenada at the southern end of the Windward Islands is one of the most isolated islands in the Caribbean The people maintain more of their identity as Africans than do many of the people of other countries in the area There is a strong movement to go back to their roots to regain their
as black people One aspect of this pride is the Rastafarian movement found in other Caribbean countries as well Rastafarians bel ieve that Haile Selass ie was God and worship him They are spiritually inclined and have revolutionary sentiments They along with most Grenadianssupported Maurice Bishop and his New Jewel Movement when he seized power a year ago Bishop is trying to ameliorate the poverty in Grenada (Dadajii saw greater poverty rural and urban in Grenada than he did in India) by encouraging agriculture and tourism But some people are now disappointed because the spiritual and cultural aspects of the revolution have been given a low priority These people are very interested in samaj and PROUT and ready for so~ething new Some people are really strong in their dislike for whites because of one hundred years of colonial exploitation Altogether there are many people sympathetic to Ananda Marga ~hich teaches true spirituality and seeks to strengthen the will of the people as opposed to the old dogmas of religion which seek to oppress people intellectually and psychically A black acarya or LFT could do tremendous work in Grenada
- ~~ shy
SUBSCRIPTION FORM Mail to the Crimson Dawn 854 Pearl Street Denver CO 80203 RENEWAL FORM Please circle NEW RENEWAL Note A subscription is 12 issqes of the Crimson Dawn Enclose check or money order (US currency) $15 NY Sector $25 other sectors Please print in CAPITAL LETTERS Thank you NAMES SpirshyW6rldly__________________________________ ______________~--------------
---------------------------------~--------
~itual
ADDRESS__~~--~~~--------------------~----~----~----------~----
CITY STATE ZIP ------------------~--~----------------~ ~--------------- -------------shy
15
________ ______ ____________ __
__________
middotDharmmiddot o portunit ies
FOR SALE Laungotas All cotton Send your waist size and $450 for each If you are ordering one to three garments add 50cent for postage yenree posta~e ~o f~~r_r more Jyotana 1060 S Pennslyvania Denver CO 80209
WANTED A copy of Subhasita Samgraha part II for our permanent files We will pay photostating costs if the copy you have is your only one Please write or call the Publications Department bull
bull middotT shy
WANTED A copy of the Crimson Dawn for September 1974 for our permanent fi l es We will pay photostating costs if the copy you have is your only one Please write or call the Crimson Dawn
NEEDED A sponsor is needed for a student f rom West Malaysia whi le he is wo--ki ng and gring to school in this country For details please write to Bert Roberts MD Suite 166 1303 McCullough San Antonio TX 78Zi2 or Rsi 71 Road 1426 Petaling Jaya Scalangor West Malaysia
NEEDED The Crimson Dawn needs a typL~t to produce layout ready copy We will 5en~ you the material to be typed and ask that you return the finished copy by the 10th to meet our copy deadline of the 15th Accuracy is important We can offer a free subscrjption to the Crimson Dawn or a free renewal if you a~e already a subscriber
CHANGE OF ADDRESS Mail to the Crimson Dawn 854 Pearl Street Denver CO 80203 Please also leave a change of address form (3575) at your old post office On that form check YES for the statement ItI agree to pay forwarding postage for newspapers and magazines for 90 days Please print in CAPITAL LETTERS Thank you OLD ADDRESS Copy all the information from an old label or affix it below
NMm(S)____~__________~__~--~~------------------~----~---ADDRESS__~~~______~________________~~~____________________________~
CITY ~__________________________STATE ZIP~~__
NE~J ADDRESS
ADDRESS ------------~~--------------------------------~~~
ClTY__~~------~~--~----------------------STATE-----ZIP---------------1
IIC(IIIM AN~PS SECTOR IAL OFFICE
Sectorial 8ecretarybullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullAl c Yatiisnvarananda Avt Sectorial off ice secret arybullbullbull middot middotbullbullmiddotmiddotbullbullbullbullbullbullbullbullAc Da naviira Brc ~T ~IDharma Pracar bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullAtc Sumant r ananda Avt AMUPRESO Education ani Ale Ratneshvarananda Avt iMS and Press and PrintingbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullA c Bhavesha Btc Medi cal Public relations and Publications bullbullbullbullAc Nirmaleshvarananda Avt luting assiIJtautmiddotPublitatieaii middotbull middot bullbullA Ce bitabha middotBrc Renai ssance Universai bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull bullbullbullbullAc Krsnnattevanana8 Avt 854 Pearl Street Denver CO 8~20 3 (303) 832-6465
REG IONAL OFFICES ATLANTA Dada Shivam Brc bullbull 961 Blu~rid~eAve NE Atlanta GA 30306 (404) J76-3585 )()STON Dada Anakula Brc 30 Fount ain Ter r ace New Haven C 06515 (203) 3et -I037 CHlCAGO ~c Nirmal eshvarananda Avt 652 East 42nd St Indianapolis IN 46205
(317) 283-8114 DALLAS Ae Viiresha Brc Metropolitan Prof Bldg Suite 166 1303 McCullough
San Antonio TX 78212 (512) 223-9549 DENVER REGION Ac Viiresha Brc 1314 Lead WE Albuquerque NM 87106 (50S) 242-5030 KINGSTON Ac Shiveshvarananda Avt bullbull 5 Fairway Avel Kingston 10 Jamai ca LOS ANGELES Dada Indranatha Bre 1245 S Norton Ave Los Angeles CA 90010
213) 731-1172 Dada Shivam Brc 118 N Rembert Memphis TN 38104 (901) 725-7559
CITY Dada Mukunda Bre Amado Nervo 15-3 Co l Agricultura Mexico 17 D F Mexi co MINNEAPOLIS Dada Sukhama~a Bre 1916 15th St South Minneapol is MN 55404
(612) 870-8311 MONTERREY Dada Mukunda Brc Quiedo 208 FraccIturbide San Nicholas Nuevo Leon Mexico
5283-768-023 OTrAWA 435 Terrace Hamel St Dorothee PQ bullbull H7X 2R8 PANAMA CITY Ac Suti irtha BrcAve Simeon Canas 9-31 Zona 2 Guatemala City Guat emala PHILADELPHIA Dada Anakula Brc 4801 Springfield Ave Philadel phia PA 19143
(215) 727-3578 SEATTLE A c Bhavesha Brc 5717 NE Mallory Portland OR 97211 (503) 283-2654 VANCOUVER Al c Gagana Bre 2946 Ontario Vancouver BC V5T 2Y6 Canada (604) 251-8012
WOMW ~ S WELFIRE ()EPARTMENT SECTORIAL OFF ICE Sectorial 8ecretary~ bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullAvtk Ananda Rama Ac Brcii Vikashinii Ac 4801 Springfield Ave Philadelph~a ~ve Philadelphia PA 19143 (215) 727-3578
Brcii Trpti Ae 1424 Lafayette Denver CO 80223 (303) 832-8718 Brcii Subhadra Ale 5 Fairway Ave Kingston 10 Jamaica Brcii HAmat a Didi 512 S Paterson Madison WI 53703 (609) 251-8012 Brcii Bhavanii Didi Ave Simeon Canas 9-31 Zona 2 Guatemala City Guatemala 22-738 Brcii Anucarika Ae 29 46 Ontario Vancouver BC V5T 2Y6 Canada (604) 879-9964 Breii Lavanya Didi 1204 N Topeka Ave Wichita KS 67213 (316) 265-7150
AM MASTER UNIT AND AMUPRESO TRAINING CENTER Ac Subodhananda Avt Route I HOll lJJ New Castle VA 24127 (703) 544-7274
SECTORIAL LOCAL TRAINING CENTER Nityashuddhananda Avt bullbull 27160 Mood Road Los Altos Hills CA 94022 (415) 948-2865
Please ret~ to CRIMSON DAWN 854 Pearl Street Denver CO 80203 USA
AAdress correct1Pn requested
middot ~
middot middot middot middot middot middot middot middot middotmiddot middot middot
Non-prof i t organiza on United States pos taae
PAID Denver CO Permit 111357
Anne Kaline Bryan Lif kc g 909 Tioga Street I t haca l 14850
________ ______ ____________ __
__________
middotDharmmiddot o portunit ies
FOR SALE Laungotas All cotton Send your waist size and $450 for each If you are ordering one to three garments add 50cent for postage yenree posta~e ~o f~~r_r more Jyotana 1060 S Pennslyvania Denver CO 80209
WANTED A copy of Subhasita Samgraha part II for our permanent files We will pay photostating costs if the copy you have is your only one Please write or call the Publications Department bull
bull middotT shy
WANTED A copy of the Crimson Dawn for September 1974 for our permanent fi l es We will pay photostating costs if the copy you have is your only one Please write or call the Crimson Dawn
NEEDED A sponsor is needed for a student f rom West Malaysia whi le he is wo--ki ng and gring to school in this country For details please write to Bert Roberts MD Suite 166 1303 McCullough San Antonio TX 78Zi2 or Rsi 71 Road 1426 Petaling Jaya Scalangor West Malaysia
NEEDED The Crimson Dawn needs a typL~t to produce layout ready copy We will 5en~ you the material to be typed and ask that you return the finished copy by the 10th to meet our copy deadline of the 15th Accuracy is important We can offer a free subscrjption to the Crimson Dawn or a free renewal if you a~e already a subscriber
CHANGE OF ADDRESS Mail to the Crimson Dawn 854 Pearl Street Denver CO 80203 Please also leave a change of address form (3575) at your old post office On that form check YES for the statement ItI agree to pay forwarding postage for newspapers and magazines for 90 days Please print in CAPITAL LETTERS Thank you OLD ADDRESS Copy all the information from an old label or affix it below
NMm(S)____~__________~__~--~~------------------~----~---ADDRESS__~~~______~________________~~~____________________________~
CITY ~__________________________STATE ZIP~~__
NE~J ADDRESS
ADDRESS ------------~~--------------------------------~~~
ClTY__~~------~~--~----------------------STATE-----ZIP---------------1
IIC(IIIM AN~PS SECTOR IAL OFFICE
Sectorial 8ecretarybullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullAl c Yatiisnvarananda Avt Sectorial off ice secret arybullbullbull middot middotbullbullmiddotmiddotbullbullbullbullbullbullbullbullAc Da naviira Brc ~T ~IDharma Pracar bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullAtc Sumant r ananda Avt AMUPRESO Education ani Ale Ratneshvarananda Avt iMS and Press and PrintingbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullA c Bhavesha Btc Medi cal Public relations and Publications bullbullbullbullAc Nirmaleshvarananda Avt luting assiIJtautmiddotPublitatieaii middotbull middot bullbullA Ce bitabha middotBrc Renai ssance Universai bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull bullbullbullbullAc Krsnnattevanana8 Avt 854 Pearl Street Denver CO 8~20 3 (303) 832-6465
REG IONAL OFFICES ATLANTA Dada Shivam Brc bullbull 961 Blu~rid~eAve NE Atlanta GA 30306 (404) J76-3585 )()STON Dada Anakula Brc 30 Fount ain Ter r ace New Haven C 06515 (203) 3et -I037 CHlCAGO ~c Nirmal eshvarananda Avt 652 East 42nd St Indianapolis IN 46205
(317) 283-8114 DALLAS Ae Viiresha Brc Metropolitan Prof Bldg Suite 166 1303 McCullough
San Antonio TX 78212 (512) 223-9549 DENVER REGION Ac Viiresha Brc 1314 Lead WE Albuquerque NM 87106 (50S) 242-5030 KINGSTON Ac Shiveshvarananda Avt bullbull 5 Fairway Avel Kingston 10 Jamai ca LOS ANGELES Dada Indranatha Bre 1245 S Norton Ave Los Angeles CA 90010
213) 731-1172 Dada Shivam Brc 118 N Rembert Memphis TN 38104 (901) 725-7559
CITY Dada Mukunda Bre Amado Nervo 15-3 Co l Agricultura Mexico 17 D F Mexi co MINNEAPOLIS Dada Sukhama~a Bre 1916 15th St South Minneapol is MN 55404
(612) 870-8311 MONTERREY Dada Mukunda Brc Quiedo 208 FraccIturbide San Nicholas Nuevo Leon Mexico
5283-768-023 OTrAWA 435 Terrace Hamel St Dorothee PQ bullbull H7X 2R8 PANAMA CITY Ac Suti irtha BrcAve Simeon Canas 9-31 Zona 2 Guatemala City Guat emala PHILADELPHIA Dada Anakula Brc 4801 Springfield Ave Philadel phia PA 19143
(215) 727-3578 SEATTLE A c Bhavesha Brc 5717 NE Mallory Portland OR 97211 (503) 283-2654 VANCOUVER Al c Gagana Bre 2946 Ontario Vancouver BC V5T 2Y6 Canada (604) 251-8012
WOMW ~ S WELFIRE ()EPARTMENT SECTORIAL OFF ICE Sectorial 8ecretary~ bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullAvtk Ananda Rama Ac Brcii Vikashinii Ac 4801 Springfield Ave Philadelph~a ~ve Philadelphia PA 19143 (215) 727-3578
Brcii Trpti Ae 1424 Lafayette Denver CO 80223 (303) 832-8718 Brcii Subhadra Ale 5 Fairway Ave Kingston 10 Jamaica Brcii HAmat a Didi 512 S Paterson Madison WI 53703 (609) 251-8012 Brcii Bhavanii Didi Ave Simeon Canas 9-31 Zona 2 Guatemala City Guatemala 22-738 Brcii Anucarika Ae 29 46 Ontario Vancouver BC V5T 2Y6 Canada (604) 879-9964 Breii Lavanya Didi 1204 N Topeka Ave Wichita KS 67213 (316) 265-7150
AM MASTER UNIT AND AMUPRESO TRAINING CENTER Ac Subodhananda Avt Route I HOll lJJ New Castle VA 24127 (703) 544-7274
SECTORIAL LOCAL TRAINING CENTER Nityashuddhananda Avt bullbull 27160 Mood Road Los Altos Hills CA 94022 (415) 948-2865
Please ret~ to CRIMSON DAWN 854 Pearl Street Denver CO 80203 USA
AAdress correct1Pn requested
middot ~
middot middot middot middot middot middot middot middot middotmiddot middot middot
Non-prof i t organiza on United States pos taae
PAID Denver CO Permit 111357
Anne Kaline Bryan Lif kc g 909 Tioga Street I t haca l 14850
IIC(IIIM AN~PS SECTOR IAL OFFICE
Sectorial 8ecretarybullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullAl c Yatiisnvarananda Avt Sectorial off ice secret arybullbullbull middot middotbullbullmiddotmiddotbullbullbullbullbullbullbullbullAc Da naviira Brc ~T ~IDharma Pracar bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullAtc Sumant r ananda Avt AMUPRESO Education ani Ale Ratneshvarananda Avt iMS and Press and PrintingbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullA c Bhavesha Btc Medi cal Public relations and Publications bullbullbullbullAc Nirmaleshvarananda Avt luting assiIJtautmiddotPublitatieaii middotbull middot bullbullA Ce bitabha middotBrc Renai ssance Universai bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbull bullbullbullbullAc Krsnnattevanana8 Avt 854 Pearl Street Denver CO 8~20 3 (303) 832-6465
REG IONAL OFFICES ATLANTA Dada Shivam Brc bullbull 961 Blu~rid~eAve NE Atlanta GA 30306 (404) J76-3585 )()STON Dada Anakula Brc 30 Fount ain Ter r ace New Haven C 06515 (203) 3et -I037 CHlCAGO ~c Nirmal eshvarananda Avt 652 East 42nd St Indianapolis IN 46205
(317) 283-8114 DALLAS Ae Viiresha Brc Metropolitan Prof Bldg Suite 166 1303 McCullough
San Antonio TX 78212 (512) 223-9549 DENVER REGION Ac Viiresha Brc 1314 Lead WE Albuquerque NM 87106 (50S) 242-5030 KINGSTON Ac Shiveshvarananda Avt bullbull 5 Fairway Avel Kingston 10 Jamai ca LOS ANGELES Dada Indranatha Bre 1245 S Norton Ave Los Angeles CA 90010
213) 731-1172 Dada Shivam Brc 118 N Rembert Memphis TN 38104 (901) 725-7559
CITY Dada Mukunda Bre Amado Nervo 15-3 Co l Agricultura Mexico 17 D F Mexi co MINNEAPOLIS Dada Sukhama~a Bre 1916 15th St South Minneapol is MN 55404
(612) 870-8311 MONTERREY Dada Mukunda Brc Quiedo 208 FraccIturbide San Nicholas Nuevo Leon Mexico
5283-768-023 OTrAWA 435 Terrace Hamel St Dorothee PQ bullbull H7X 2R8 PANAMA CITY Ac Suti irtha BrcAve Simeon Canas 9-31 Zona 2 Guatemala City Guat emala PHILADELPHIA Dada Anakula Brc 4801 Springfield Ave Philadel phia PA 19143
(215) 727-3578 SEATTLE A c Bhavesha Brc 5717 NE Mallory Portland OR 97211 (503) 283-2654 VANCOUVER Al c Gagana Bre 2946 Ontario Vancouver BC V5T 2Y6 Canada (604) 251-8012
WOMW ~ S WELFIRE ()EPARTMENT SECTORIAL OFF ICE Sectorial 8ecretary~ bullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullbullAvtk Ananda Rama Ac Brcii Vikashinii Ac 4801 Springfield Ave Philadelph~a ~ve Philadelphia PA 19143 (215) 727-3578
Brcii Trpti Ae 1424 Lafayette Denver CO 80223 (303) 832-8718 Brcii Subhadra Ale 5 Fairway Ave Kingston 10 Jamaica Brcii HAmat a Didi 512 S Paterson Madison WI 53703 (609) 251-8012 Brcii Bhavanii Didi Ave Simeon Canas 9-31 Zona 2 Guatemala City Guatemala 22-738 Brcii Anucarika Ae 29 46 Ontario Vancouver BC V5T 2Y6 Canada (604) 879-9964 Breii Lavanya Didi 1204 N Topeka Ave Wichita KS 67213 (316) 265-7150
AM MASTER UNIT AND AMUPRESO TRAINING CENTER Ac Subodhananda Avt Route I HOll lJJ New Castle VA 24127 (703) 544-7274
SECTORIAL LOCAL TRAINING CENTER Nityashuddhananda Avt bullbull 27160 Mood Road Los Altos Hills CA 94022 (415) 948-2865
Please ret~ to CRIMSON DAWN 854 Pearl Street Denver CO 80203 USA
AAdress correct1Pn requested
middot ~
middot middot middot middot middot middot middot middot middotmiddot middot middot
Non-prof i t organiza on United States pos taae
PAID Denver CO Permit 111357
Anne Kaline Bryan Lif kc g 909 Tioga Street I t haca l 14850
Please ret~ to CRIMSON DAWN 854 Pearl Street Denver CO 80203 USA
AAdress correct1Pn requested
middot ~
middot middot middot middot middot middot middot middot middotmiddot middot middot
Non-prof i t organiza on United States pos taae
PAID Denver CO Permit 111357
Anne Kaline Bryan Lif kc g 909 Tioga Street I t haca l 14850
