SUPREME RADIANCE

SOCIETY BUILDING MAGAZINE

volumel June/ July· 1975 issue 5

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Have you not heard His silent steps? He comes, comes, ever comes.

Every moment and every age, every day and every night He comes, comes, ever comes.

Many a song have I sung in many a mood of mind, but all their no tes have always proclaimed, "He comes, comes, ever comes. "

In the fragrant days of sunny April through the forest path He comes, comes, ever comes.

I n the·rainy gloom of July nights

on the thundering chariot of He comes, c()mes., ever comes.

In sorrow after sorrow it is His steps that press upon my heart, and it is the golden touch of His feet that C makes my joy to shine.

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NAMASKA'R!

Yes! I want to dwell in the light of the Suprem� �adiance!

Enclosed is a check or money order payable to A'nanda Ma'rga, 854 Pearl St. Denver, CO 80203 Cost: $4.50 per year

Name Gii;t For:

Address

State & Zip

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BA'BA's Points for Society Building--l

BAIBA' Stories ----------------------3

The Svastika -------- ----------------7

Paincaseva - to serve is to love-----13

Training for P arents ----------------16

Collective Living ------------------- 1 8

Revolutionary Marriage :-��!�-!------22 "A Spiral of Loven

.

Social Functions - August 21---------27

Sentient Cookery --�-----------------30

Letters -----------------------------32

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POINTS BA'BA' HAS GIVEN FOR SOCIETY BUILDING:

1. Popularise A'nanda Ma'rga, especially amoung the youth, and bring them to the Ma'rga in maxi­mum numbers.

2. Create maximum number of wholetime workers.

3. Popularise the social codes of Carya Carya as well as the A'nanda Ma'rga system of marriage within the society.

4. Hold special marriages as per o ur system amoung maximum number of people.

5. Start RAWA unit based on A'nanda Ma'rga cult in each block (or town of 10 ,000 people).

The above five points have been given as a focus for our Society Building program. These themes and many variations on them will also be the focus of "Supreme Radiance".

One very important aspect of A' nanda Ma'rga is .the social code which Shrii Shrii A' nandamu'rti has given in his books entitled Carya Carya. We will tr-¥, through our articles* to communicate, explain, and share Ma'rgii's understanding of these codes; how they apply to western culture and h ow we can apply them to our o wn lives. Comments, questions an d articles are we I come.

S u bm it to: Ed i to r Supreme Ra diance 854 Pea r 1 S t. Denver, Colo. 80203 U.S.A.

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5A5A oTOQIEo The incident described

here belongs to the early phase of Ma'rga. A jagrti was being con­structed at Jamalpur. Although land was pur­chased and registered in the name of A'nanda Ma'rga Praca'raka Saml gha, a few local mis­creants started forming some trouble. Some raised huts illegally and others prevented Ma'rgiis from taking the due possession of the lando But by SAIBAls grace and the heroism of His brave sons land was promptly acquired from the illegal occupantse Construct ion of the jagrti building al so began very rapidl y. A very devoted sadhaka B a b ban j i wa s sup e r vis i n g the whole work, staying there all along.

BA'BA' used to pay regular visits to the 5 i te a n d en 1 i 9 h ten t ho s e present there with His bl i ssful company. Babbanjj's devotion never knew any bounds and even while he was busy with the work there, the Lord never escaped from his memory and mind. Once it was raining heavily and therefore BA'BA' could not visit the placeo Babbanji is a I ivel y and carefree persono That is why he was always tuned with his own internal bhavas and feel ings. He wa s t h us flo at i n g in

the stream of devotional thoughts simultaneously looking after the construc-tion work. Since BAIBAI did not come that day. his devotional thoughts ripples got diverted toward BAISAls absence. Unconsciously he was humming to himself: 0, BAIBA'!o How could I stay without you. A chain of such feel ings were sinking him in the Lordls constant rememberanceo While he was thus fully absorbed in calling the Lord and i nterna 11 y compla i ni ng about His absence, he saw BAlSA' approaching him , holding aloft an umbrella overhead in His one hand and lifting His dhoti with

the other to save it from the water and mud flowing on the street.· Sabbanjj's feelings were one of surprise and sorrow td see the Lord in such a condition. He asked SAISAI as to why He took so much trouble in rainy weather. BAlSA' rep I ied, "You called me, so I came". Babbanj i at once said, "0h, BA'BA'o I was just thinking. I did

not mean your actual phy­sical presence in such a rough and unwalkable weathero My entreaties and such other thoughts were just emerging and dissolving. There was absolutely no deliberate efforL Even a s em b I an c e to g e t my grievance redressed didn't occur to meo How did you then, my Lord, come here all the way walking on

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muddy and dirty streets in this terrible rain?1I Thereupon BA'BA' said, I'Just see; how shall I refrain from seeing you when you persistently cal I me? How can I imagine to st�y away

when you demand m y presence here and now? I t is i m po s sib Ie. II

Togethe� with Dada N ityayukta� . nandaji and Dada Dinebhva�anandaj� I � eache d the Bankipo�e Jail at 8:30 a . m. all June 9, 1975. A�ound 11: 00 a. m., 60llowing a length£{ inte��ogatiol1 and tho�ough bea�ch we we�e pe�mitted to p�oceed to BA' BA ' b cet.t.

Ab we ente�e d the cetl, we did babtaunga p�anam. Dada Dinebhva�­anandaji and I ata�ted maabag�l1g BA'BA'a 6 eet while Dada N�tyayuk�a­nandaji diacuabed borne o�gal1�zat�ol1at mattelta. BA'BA'a in qu.(.,te d about the VMS an d Dada mentiol1ec! that it wab a glteat bucceaa and �ve�ybady

.�aa ve� y implteaaed by A��tanandaf� 6 vibltating dibcou�6e6. He added that he had made all application to the Goueltno� al1d Chie6 Min'('6telt 06 Bihalt to get valti Ou6 new6lettelt6 detiuelted to Him. At thi6 point BA'BA' �ema�ked, "We will have to 6ight the immo�al 6 a �ce6 with double thell{. atltength a6 tllia ib the only way to deal wLth th vtl . "

When Dada Nityayuktanandajl told BA'BA' that 1 waa the lte to aee Him, BA'SA' 6aid, "16 he the aame boy I met in Chandigalth?" Vada nodded and 1 got cloaelt to BA'SA'. BA'SA' Itaibed H'('6 head a tittLe , bmlled at me and bald, "You had a peltaonal contact t en yealt6 ag o . Vou welte ve�y young then and have gltOWI1 up now." BA'BA' mentioned a 6ew othelt thinga pe�taining to my6et6 incLuding that r waa cu�ltently Iteaiding in Canada. He then . lnquilted 06 my wel6a�e and �a�d, "Ia euvl.ything aU. l1. ight w.i.:t.!t qou? AAe you happy? Al1.e �ou happy that we have c ome to Canada now?" I to ld BA'BA' that e veltything wa6 6 in i by Hlo gltace and thanked Him. ! mentionc d that 1i.i.6 cit.i.-ed!!.eJl welte eage�ly Wal.UHg 60ft Him alt ouelt the wo�ld. BA'BA ' eloaed Hi!> eye!>, did nama6ka'� a n d amiled. He then aaid, liThia woltld .i...6 tjoulta • • • be one. with humanity." He put Hia ftlght hand on my 6houldelt and bte<l6e.d me. 1:t wab an electlti oylng e xr el1.�e nce .

Some geneltal conveft6atlcn 6oltowed an d BA'BA' aaid that He had nO vitality . He oa.i..d that H.i.6 condition had de�eltio!tated con6idet­abl y th�ee dayJ ago but had imptcved ,;lnee. Then He 6a.i.d, "The .i.deolagy ahould not l1.emaiH amoung the .i..n­teltec.tual.6 . Lt ahould 6i1!.te� dctOn to the ma6ae 6 thltou g h peo ple like yo ulta e.tS . "

BA'BA' then catled Vine6hvall.­anan daji and ble o:, ed him. Sfj nc:u atl thltee 06 ua wefte aitting clo6e to to 'lA' IlA' • He wab in a 6anta,�,tic. mood and we all 6elt a6 thouqh �e welte. in 7th heaven. Fltom t.i..me to time when we o b 6 eltv ed BA'BA'6 ("e,1b. phlj,�.ical con dl .Uon, the miJe;,al:.te little cell with tempell.atulI.e in exce66 aS 120 deg fteeb, which He ha6 be.e.n C'on6 i ned to, .i.t iVa!> d·d �.i.cuf.t to hold bach tea�J. Dada Nitqa­yuktanandajl wa6 d.i..acu66.i..ng the ual1.ioua pain6ul m�thod6 th� autho�­itiea welte uaA:ng to di.;�upt An,uHia Maltga aetivitiea and IlA'BA' 5aiJ, "T am awa·'!.e 06 yoult 6u66e.'t.i..n(j. The wavea 06 the ocean hit the nncb.6 one antell. ano.the.'!. and tU1t1l bach. The lto ch6 do not move an iNch aNd Itemain una66ect�d. Like tholP �od2b. we will not be ao .{r.ete.d." He amiled again at the thltee 06 uj.

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The�e wa� a ve�y �t�ong v�b�at�on .(.n the c.elt. r n�p�te 06 eJ(t�eme weakne��, BA'BA' waa conatantly am�l�ng. Along with u� the�e we�e 60u� g ua �d� and two CBr 06'�ce�6 in the cell 60 aa to make �t oue�c.4owde They l iatene d to eve�y wo�d that waa mentioned even i6 they had to lean down cloae to BA'BA' to hea4 what He aaid. Thia 6 o�t 06 beltau�oJt wab not Vl�y deai�able to 6ay �he leaat aa theq 6eemc.d to be int�ud�ng Fo�tunatelu ihli4 p4e6ence waa Kot 6clt mo a t �6 the t�me.

A minute o� 60 late4 the gua 4d announced that it waa time to leaue. BA'BA' �a�d, "The t ime i, ur' nOIV. You 6hould go. Come again." I conveyed to BA'BA' the r4anama as bome on the "".otiLeJt6 who had ,HI:�d me to do ao, BA'BA' cloaed HiJ eyea and did tong nama6�a'� with a amile. He then aiad,"Canada ia a vaat count4lj. Tahe ca�e 06 it. " Having done aaatauN9a Dtanam ah we wene eeav.Lnn, I J'!ct-iccd .t{ut:t BA'BA'a eye, we�e cloaed, H� was 6milinq and HU.t ho!.Z-d Hd) (Wild, in nam'Cr.1I:.a'lt. (ee came ('lit o� tlie jail and 1 had ONe mJ4e tcc� at the jait lfllich {It time to come witt become a velty impolttant pla�e.

When Dada t4ied to get � o me hint6 6 �om BA'BA' ilt �e�a�d to mana9ing ce�tain c4gan;zational matte.!, BA'BA' -'ti!_plied, "Srmetime1 .{!1 t:l( ab6en"e 06 a Sathe., the aon �a� to conduct hia dutiea. When : �a6 o ut I wa6 a 6t.�cng 6atiLelt. ,\J a !I! tha_t 1 am .in, ljou become e..i".: ,�e and act accoJtdinalu.H At thi� atage BA'BA' al�� �pntio"ed that when law and jU6�ice a.e de�ied, man bccom�.\ 6",,·;t'c.1.ted, a:1.1 ii,' went on to aa u that even "atu�e �a6 helping U6 now.

"I had a very heavy dream about a week ago. Myself and someone else were in India, and after an interesting series of events, we "just happe�ed" to find our way into a very ancient tomb, quite well hidden and overgrown. We went down a series of steps, into a tunnel, in the dark - somehow we located a torch, which still had oil in it, and lit it. The light revealed a golden crown jewels, a ring, very old human remains which nonetheless glowed and vibrat ed in a very power­ful, yet soothing manner We were only beginning to ask ourselves if this could possibly be • • • and then I s�w it, as the light reflected from it and filled the room w ith warmth and golden light. It was the mortal remains of Shrii Shrii Krsna and by His side, the light was reflecting from His flute!

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I lifted it with trembling hands, and we both stared in disbelief at the simple yet intricate workings on the divine instrument. Without knowing how or why, I drew it to my lips, blew only one, single note, and • • • •

When we re-entered the conscious state, we both were sitting on BAIBAls lap, in front of so many people. "I think you have something for me, my boy?" He said. "Yes, BAIBA'''. "May I see?"; "Oh, yes, BAIBA'" -- and f or the second time in history, the planet earth stood still and ecstacy reigned supreme as Krsna reborn played His flute for His devotees, and the Ganga reversed its course in joy. For hours we cried, for hours He played, and the pitch of those notes will crumble the walls of Bankipore Jail, and the waves of Bliss that f ollow those notes shall carry Him to the battlefield again, and we shall be witness, we shall bear arms again and Dharma will once again be king of the mountain, plains and skies!

As we sat, watched, and listened, we were emptied and refilled, seeing the unending filmstrip of universes, linked together, squ are after square, as each of so many Brahmas pro­jected each one on His own screen • • • I don't know how long all this went on, but I woke up very quickly and looked around, unable to relate to all that I ·saw."

-SuVldalta Veva

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THE SVASTIKA " Y o u r t reasu res are a s u b l ime ph i l o so phy ,

u n iv ersa l l o v e , a n d i n t ense l y k e e n u n i t y amo u n g yo u rse l v e s. Yo u r f la g is a t ria n g u l ar f l ag o f sa f f ro n c o l o r b eari n g t he m ark o f t he w hi t e s v as t i ka • Yo u r dis t i n c t i v e s ym bo 1 i s a t ria n g l e wi t h i t s v er t ex a bove su perim p o se d o n a t riang l e wi t h i t s v er t ex be l o w, con t ai n ­i n g a risi n g su n , wi t h i n whic h s t a n ds t he s v as t i ka, They are res p e c t ive l y t h e symbo l s o f e n erg y. k n o w l edg e , a dv anc em en t , a n d per­m a n a n t v ic t o ryo

YOLI sha l l p ro t ec t a l l c o s t t he dig n i t y f I a g , t he 5 y m b o I, a nd o f Ma I r ga G u r u ) • "

in a l l rf's p ec t s and a t o f yo u r t r easu r es, t h e

t he p ra t i kri t i { pho t o

Car ya Car ya

By M.L. Schn�iden' The svastika

" is th2 oldest

k�own syrr.bol in tr.(:: world. I t has been used in virtually every culture, on every con­tinent of the globe; by the Buddhists, Christians, American I ndians, Greeks, in ancient Europe and in �he orient. Its first appearence was in Central and Southeastern Asia, as a religious symbol amoung the Tantrikas and then the Buddhists. It has been found in pottery, jewelry, on doorposts, carved in trees and furniture, on alters, idols, priestly vestments, woven into blankets and clothing and on the bodies of the dead.

The svastika was and is used in Japan, mainly on Buddhist statues and in porcelain. I t was used in sedans or carrying chairs in Korea, in por­celain, statues, musical instruments and ornaments in China. It is known 7

there t.O be a symbol of good luck, long . life, i nfinity. I n Tibet, the Buddhists placed it on the .bodies of the. dead, the women ornamented their petticoats with it, and it is found on most statues of the Buddha.

III am a Pri n c e o f I n dia. I be g a n t o wa l k

a s a p r i est - a disc i pIe o f Siddhartha - whom m y Lo rd, o f his g rea t i n t e l l ig e n ce, wi l l re-m e m be r wa 5 bo r n i n C e n t ra l I n dia . V ery ear l y , o n acco u nt of m y s k i l l i n trans­l a t i n g , I was call ed to China a n d t he r e p u t t o rende ring the 35 discou rses of t h e f a t her o f t h e B u ddhisa t t v a i n t o Chi n es e a n d Ti beta n o' I al so p u b l i sh ed a v �rsio n o f t h e Lo t u s o f t h e Go o d Law,

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and another of t h e N irva n a. T h e s e broug ht to m e great h o n or. To a n a n c e stor o f m in e , M a ha ka shy a p • the B ud d ha ha p p e n ed to have e n tru st e d hi s i n n erm o st m y st e ri e s - t h at i s, h e mad e him k e e p e r o f th e p ur e s e cret o f t h e e y e o f rig ht d octri n e . B e h o l d t h e sym b o l o f the d octri n e.1I

T h e p r i n c e d re w a l ea f o f ivo ry, worn an d y e l l o w , f rom a p o c k e t u n d e r hi s p e l i s s e a n d p a s s e d it to Ma ho m m e d , sayi n g , " Wi l l my Lord loo k?" Ma hom m ed to o k th e l ea f , and i n the s i l v er s u n k i n to it, h e saw t h i s sig n :

"·1 se e, II h e s a i d g ravel y , "Give m e its meaning."

" N ay , m y Lor d . Did t ha t. the d oc t r i n e 0 f

wh i c h. a s s u c c e s S 0 r ta Ka s hy n p, tho ug h f a r r e m o ve d , t h ey mad e m e k e e p er - the v e ry h ig h e st of B ud d hi stic ho n o r s - w o u l d t h e n ' be no l o n g e r a s ecre t. The sym bo l i s o f vast s a n c t i t y. T h e r e i s n e ve r a g enui n e im a g e

o f t h e B ud d ha wit h o ut it o v e r hi 5 hea r t. It i s t h e mo n o g ram o f Vi s n u a n d Siv a, but a s to Its m ea n in9 I can on l y say t hat e v e ry B ra h m i n o f l ear n i n g vi e w s i t w o r 5 hi p f u I 1 y, k n o wi n g it is t h e c om p r e s s io n 0 f the who l e m i n d o f the B ud d h a ,,"·

It is a prominent symbol in many East Indian sects, sometimes seemingly repre­senting the sun in its journey through the heavens, a symbol of prog ress . Some interpretations are that the two parts of the symbol ( "'" & ..r ) repre­sent the "male and "female" principles of nature, united in one. The Jains make the svastika sign when enter ing the temple for worship. They describe it as symbolizing four grades of existence: pro­toplasmic life, plant & animal life, human life, and "celestial" life. They add to the symbol

� 00 0

a crescent moon with a serie s of dots. The three dots represent the three "jewels" - right belief, right knowledge, and right conduct - which bring one to liberation, represented by the crescent. The upper dot represents that state which is beyond all change; pure consciousness.

'" Waiiac.e., Gen Lew, pJt,[nc.e 06 Ind'[a, vot!, p. 263.

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The svastika has also been found both as a religious symbol and as an ornament in the classical orient, the Mediteranean , in Ellrope and in North l\merica. In fact, one engraved shell was found on ToeD Hound in Tennessee which remarkably resembled engravings of the Buddha that were f ound in I ndia and T i bet , Though the material of the piece was proven to be indiginous , parts of its style are different fr om other images found in Horth America, and appear to be represent­ing the Buddha in padma­sana (the characteristic "lotus pose").

"It �l not claimed that th�6 6hell p�ove6 the m�g�a­t�on 06 Buddh��m 6�om Al�a, no� �tl p�elence amoung No�th Ame��can Ind�an6 • • • "One 6wallow doe6 not mak.e a 6umme�". But th�6 6�gu�e, tak.en �n connect�on with the 6va6tika p�e6ent6 a 6et 06 e��eum6tanee6 eo��e6pond�ng with that pOl6�b�l�tlj wh�eh goel a lang d�6tance in 6o�m�!1g e��eum6tant�al ev�dence �n �t6 �av('�. ,,**

The svastika was also found amoung the Kansas Indians, the Pueblos, the Navajos, the Pimas and the

**Wil66n, Thoma�; Sva6tika - P.epo�t o� U,S, "rt.Uonal

M�6eum. nnvt. P��nt�n� 066-ice, 1896.

Hopis, and in the patch­work quilts of the col on i als I t has been found in the

.

pottery of ancient

Nicaragua, Yucatan, and Costa Ri�a, and in ancient ruins in Brazil and Para­guay.

For the Hopis in particular, it holds great spiritual and cultural significance. When the Hopis first migrated to different parts of North America," the t ribes went forth in the form o f the svastika - to the north, south, east, and west, t urning to the right or left to form the symbol. To them it held two differ­ent meanings which balanced one another: when turning clockwise, it symbolized the Sun, the energy which gave life "to all beings -fhe Father • . When turning counterclockwise, it sym­bolized the earth, the way of life in the world and society. Wehn the various tribes went �ut on their migrations fro m a po int in New Mexico which was termed "the Center of the Universe", one set of tribe s formed the clock­wise and the other the counterclockwise svastika. The svastika became a symbol of this great migration, which had its meani ng and origins in the spiritual legends of the Hopiso This may he one explanation of its being found in Central and South America; as the tribes migrated, they left their mark.

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Most historians attribute the meaning of "good luck", "long life", etc. to the svastika, and have almost passed by its spiritual significance except in the cases of the Buddhist and Jain svastika, as its meaning in these cases can be more clearly' understood in the present day, though its origin is apparently shrouded in mystery.

There has been much speculation and debate about the migrations of the svastika; some historians think that its dispersion in such a wide variety of cultures indicates a definite migration that probably started in India; others think that somehow the same symbol was in-. dependently conceived in different countries around the world. This second theory is less likely, and there is now more evidence to support the first, though most historians still back away from attri­buting any deep reli�ious or mystical meaning to the symbol and its poss}ble link to the migration of various spiritual movements throughout the world. Because in archeological discoveries it has mostly been found in implements and ornaments of everyday use, it has been passed o ff as a mere trinket or talisman of good luck (much as the "horseshoe"

in the UoS.); but the evidence of its use as a spiritual symbol has inspired"more study and speculation in recent years.

A'nanda Ma'rga attri­butes a great deal of significance to the svas­tikai it is the symbol on the flag of A'nanda Ma'rga and is part of the symbol for A'nanda Ma'rga (the Pratik). Because of the universality of its use

. and history, the svastika is the symbol which most lends itself to becoming the symbol of the unity of al� people. Apparently, Adolf Hitler had some inkling of this when he adopted the svastika for his symbol .. However, in using it Hitler cr·eated a negative senti­ment for it in the minds of people all over the world (especially in the West) ,

he twisted it on its side and twisted its significance to be one of victory of one race over others. It is therefore associated with evil and the horrors of Hitler's regime in the minds of many people.

But this is not an in­surmountable obstacleo Proper education as to the history and significance of the svastika will era­dicate any superstitions that may have arisen, and this universal sign of progress and spiritual victory can take jts proper place .in human his tory as the symbol of the victory of the entire hUman race over the forces that seek to .divide it.

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The word "svastika" is a Sanskrit word, derived from the roots "Su" (good) + "Asti"

(to be): so its literal meaning is that which is good. This is par­t�ally where the inter­pretation of " good luck", " goo d blessings " , etc. may have come from.

The svastika is composed of a number of lines which h ave symbolic meaning in themselves which dates back to the or ig ins of the Sanskrit language (the oldest language in earth's his­tory). The first par� is the mark for infinite, pure consci ousness beyond mind, beyond definition or attribute:

The next line crosses the first and symbolizes the metamorphose s of this pure consciousness into the physical univers: matter.

The arms of the svastika are then "bent" or g i ven "tails" wh ich indicate its motion - a kind of sp inning back to the ori­ginal formlessness . So in this small linear for­mation is contained the whole "Brahmacakra" -the circle of creation -from formless, infinite Consciousness through the fundamental factors of the universe, the evolution of matter, life, and mind until the state

of human b�ings. who have

the capacity to bring their own consciousness .to an infini tely expanded state againc This effort (sa'dhana') �s described

by Shrii Shrii Ananda­murtiji as the science of kula-kundalini The svastika also symbolizes the k ula-kundalini* (the dormant spiritual energi in every being) as it awakens through initiation into spiritual practice. By the efforts of the spir itual aspirant, the kundalini "uncoils" and rises as the aspirant reaches higher and higher st ates of consciousness.

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•

So the motion of the svastika symbolizes the j ourney of the spiritual aspirant toward his goal, and the final liberation of his individual con­sciousness when it merges with the infinite; this is his spiritual vict ory , and hence the interpre­tation of the svastika's meaning as "Victory".

The svastika is both the symbol of the progress and vic40ry of the indi­vidual and that of the entire human society.

In the flag of A'nanda Ma'rga, the svastika is placed upon a triangle of orange cloth. The triang�e, the most basic and stable form in the universe, symbolizes the three natural forces of the universe (the sentient, the mutative, the static**: in equilibrium, balance;

peaceo

The orange color is traditionally a color in­dicating sacrifice of selfish aims for the sake of humanity. It is worn by the trained workers of A'nanda Ma'rga, and is the color associated with A'nanda Ma'rga. The flag is a visual embodiment of A'nanda Ma'rga's philosophy -"A'tma moks'artham, jagat hitaya ca" - "Liberation for the Self, Service to Humani ty" , It is therefore a fitting symbol of a glorious victory for the entire human race, and a fitting flag for a Universal Ideology.

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..

Paincaseva: IL---______ ---,

to love is to serve During the last week my time has been devoted

largely to the implementation of Paincaseva; out of this effort has come a booklet describing Paincaseva and 0 f fer i n g s u g g est ion s for its imp I em e n tat ion c Quoting from the pamphlet:

"Paincaseva is a great plan whereby every unit, despite it size, can become involved in social service on a monthly basis ( Painca=5 Seva=services) o The five areas of se rvice included in the Paincaseva are:

1 0 General ReI i e f (including b a '3 i c necessities other than food such as clothing, household items, etc )

20 Medical Relief

3 Aid to Poor Students 4. Free Kitchens

50 Cheap Kitchens

It seemed by no means a great plan upon first per usa 1 "" I NO n d ere d why was t his p I a n 9 i v e n t 0 a sec tor whose problems ( in my opinion ) are the proble�s of oPU­lance and decadence.

Paincaseva, upon first glance, appeared to be appropriate for an underdeveloped nation whose poor are s tar v i n g in the s t r e e t s 0 M a I r 9 "i i s don I t k no vJ how a r where to even find these people - and then to minister to their needs?

But then BA I BAI said, the poor in the UeSo and Canada are the invisible masseso They are w ell-hidden from the publ ic eyeo The capital ist system keeps its dirty laundry well hiddeno When A'nanda Ma'rgiis per -form Paincaseva in New York Sector, they not only re-I ieve the sufferings of humanity, expose masses of in­

dividuals to spirituality, but also unearth the problems long shielded from public viewo

In thi s program of service I ies the greatest po-tential ity for the expression of the Ideologyo The en t ire un i t ( e i the r two ar t we n t y) i n eve r y reg ion i s out in its full force to demonstrate service to humanity with an ideation of the Lordoo• Social service which in no way tears at the dignity of it� recipients.

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DFTS-05283

Service to humanity is an inherent part of the spiritual practice of every Ma'rgii; it is a natural outgrowth of spiritual practice. Every definitive statement that has been given by BA'BA' concerning our spiritual practice (the Supreme Command, Yama Niyama, the Pratik, 1 6 Points, Carya Carya social' codes) reminds us that meditation and service to humanity are integrally b al anced in the life of an A'nanda Ma'rgii.

The yagnas (different types of service; see A'nanda Ma1rga Spiritual Practices) outl ined in the 16 Points give the types of service of which each Ma'rgi i is to be cognizant on a daily ba si s . Nr Yagna are "actions designed for human welfare".

"The�e a�e 60u� �ind� o� �e�viee6 -be having the Shud� a�. b ehaving the Vae�hya�, b e h o ving the K�att�i y a� and beho ving the Vip�a6 . Se�vice� behoving the Shud�a6 com­p�ehend all type6 od �e�vice6 th�ough phY6ical labo � e.g. nu��ing the 6ick, c�ematlon 06 the dea d bo die6, �e�ving the de�titute6 and all develo pmental activitiea. The 6e�vicea b e h o ving the Vae6 hya6 comp�ehend p�ote cti ng the living being6 th�o u9h m o ney. 600d and d�in�o The 6 e�vice6 beh o ving the K�att�iya6 comp�ehend pkote cting the di6 t�e6 6 ed an d a & 6 licted th�ough o n e'� 6 t�ength, powe� a n d co u�age and compelling the waywa�d to the path 06 vi�tue . The 6e�vlce6 b eh o ving the Vip�a6 comp�e hend helping mankind th�o ugh one'6 6 up�em e k no wle dg e towa�d6 mental and 6pi�it�al attainment6 . Remembe� that the value o � eve�y ae�vi�e ia the 6ame and �qual. That kind 06 ae�vice which ia �equi�ed in a p��tic ula� aituati o n ha6 to be �ende�edo It i6 p�e6c�ibed in the 6 ha6t�a6 that the Vip�a �ep�e-6ent6 the head o� the Sup�eme Pu�u6a, the K6a­tt�iya �ep�e�ent6 the a�m6, the Vae�hya� �ep�e­� e nt the middle po�tion6 and the Shud�a6 �ep�e-6 ent th e lowe� limb6. Hence, jU6t think 06 it -a�e n o t th e nOu� indi6pen6able? The head c o nt�o l6 the lo we� limb6 but at the 6ame time it6 weight i6 6ua talne d by the lawe� limb!.>. N otwlth� tandlng the dact that � he �e6ultlng 6e�vice6 behovlng the Vlp�a a�e p e�manent , whe�ea6 th06e 06 the �emalnlng th� e e 6 e�viee6 a�e not pe�manentj it mU6 t alway6 be b o �ne In min d that whe�e the 6 e�v{ee6 b e h o ving the K6 att�iy a , Vae�hya o � Sh u d�a a�e �equi� e d, th e �e�vlce behoving the Vip�a i6 h o p ele�6ly 6 utlte .

14

.....,.

DFTS-05284

....

B�a hma con6t� tute� t h e veny ba�e 0 6 t h e t�v� n9 be�n96, a n d 6�m�ta�ty, t h e Shud�a� 6 0 nm t he. b aJ.,e. 0 6 t he. � o c�ety. Fa� th�� ne�oYl., h e w h o cann o t p�ove a �ucc e6J., 6 ut Sh udna maQe6 e.n 6 o �t6 �n va�n t o b ec o m e a V a e6hya , K�att�� ya o n V�p�a. The 6 ottowe�J., 0 6 A'n a nda Ma!�g a have to �e�ve a� a V�p�a , K�att�� ya, Vae�hya and Shudna � n th�� ��n9te m o �tat 6 name.."

- C a�ya C anya I

B y adherin g to the p ractic e of Nr Yag na, the s a n c tity o f hu ma n interac tio n i s formo s t i n o u r mind s . O u r a c tion s become 1 iberative rather than s Ubj u gative. Pai n c a s eva i s SA'SA' s way o f requ iring u s to act in a wa y that i s liberative.

I f the f o u r s erv i c e s whi c h del ineate Nr Yag na are i n tegral l y c on n ec ted a s the part s of the bod y, it i s a p u zzl ement that mos t people i n the c o u r se of their day wil l p er f orm o n l y a c ombination of a f ew. Rarel y wil l the 1 6 Poi n t s c hecker find that he has f u l fill ed al I f o u r of the ser vic e s ( s h u dra, k sattri y a , vi p ra, vae s h ya). What c an we do to f u l fil ou r s pirit u al p ractic e?

I t wa s n ot u ntil I began to write the pam p hl et on Pa inc a s eva that I real ized that BA'BA' ha s not onl y o u tlined qu ite care f u ll y the ki n d s o f a cti vities whi c h wil l f u l fil l Nr Yagna, b u t al s o He ha s direc ted that e v er y u nit e s tabl i s h a program o f Pai.nca s e v a • • o An y o f the f iv e servic e s o f Pai n c a seva requ ire the per:-=-­f ormance of al l f o u r of the s ervic e s of Nr Yag n a.

T he parti�ipatio n o f the u n it i s s u bt l e b u t ver y importa n to Ma'rqii s i n the u n it p rov id� a model for other s in and ou t s ide A.Mn Thi s examp l e hel p s other s c ome to know that p!�ce in them s elve s which desires to s erve a n d hel p other s. T he gro u p s u p port s trengthens the ideation toward the Lord and hel p s thi s ideation s pread to other a c tivities in the home, job, and dail y I i fe. T he de s ire to s er v e i s a n atu ral o u tgrowth o f

o u r s a'dhana'o Paincaseva adds f u el t o thi s feel ing. Pain c a s e v a i s to s erv ice what Dharmacakra i s to meditation.

• 080 •

( Paincaseva prono u n c ed: p u n c ha say-wa)

Note: Shu dra = l aborer, K s attriy a = warrior , Vipra = inte l l e c tua l , Vae shya = c ap ital i s t

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DFTS-05285

..

TRAINING FOR PARENTS

By J-i.Yl.ane.6 hva.Jt Ba'ba' ha� g�ven �ome ve�y beau��6ut �dea� abou� wha� a

pa4ent ' a 40te ia �n guiding �he g40w�h o� �he chitd. It ia up to u6 at thia p oint �o come up with kea� p4actical me�hoda 604 �mplementlng �heae idea�. It la a given aaaump�loft �ha� chlld4en go to achoot bu� la aelda m thought 06 that pakenta atao need tlt.a.lnlng lit o �de4 to beat guide thelft.. eltlldken. The need 6o,'t auch � kaln� ftg ia velt.y glt.eat but the actual availability o� the p�09ka.ma i6 not ao g keat . Hence. 1 am doing aome �eaea�ch he�e with the hope 06 com,ing up with a Palt.ent T�ainll!g P�og4am that will g -i-ve aome �eat u6able toola to pa ltenta that w-i-lt nacllitate thellt pa�t in the molt.at and aplkltuat devetopment 06 thei� chlld4en. The main a�eaa covelt.ed will be lnte�peltaonat ltet�tlon6, lea �ning a�tltudea. cha4acte4 6oltmat�on. 6pl4ltual development, und 06 COU46e in6o�maA:lon on what to tool1 6o� when ,5eeti'!g out 6choal-� nOJt child�en. Hopl·,tully. tl!lt.Ollgh mo�e colte cttve e5�oltt5uch a pllOgkam will aomeday include all phaoea 06 the c!llld'a jou,�ney �talt.t�ng tong be60lt.e the bl�th 06 the child.

CuJt4eM�ly an expelt.-i-mefttat claaa haa alkeady begun. The claaa lnclude� the P.E.T. o� Paltent E�6ectlvene66 Tlt.al�lftg COUlt.6e tha� waa oJtiginally pu� �ogethe� by V�. Th0ma6 G04don. Aa 6a4 aa 1 can aee It la one 06 �he beat modela that allowa 604 a aplkitual 4elatlcn­alUp a6 we,Ll a6 one that b'f ita vvuJ dealgn when u6ed in a ,�pi"l­tual aettlng will cultivate the unldying p�inclple6 0' Jpi4itual molt.ali ty auch aa yama and nlyama witltout evelt. IlaviHg to "ta,! a tlt.ip" on cwyone. The model amoung many ,thlng ,� �ac-<.tl-tate6 accep ­tance, empathy and �e�pon61bility in auch a way t�at any poaltive vlbJtation6 within a It.elationahip a�e 6ult.e to be un60 lded and able to ,tow in 6uch a way tha� we �eally communicate the meaning 06 namaaka'lt.. The techniquea a�e actuat pJtacticed methoda 60n tlving pJtincipte6 06 tjama and nl yama aftd the ,\l111ta6. Followlng i-6 a bftle6 deacftipti on 06 oome othelt thing a taug ht in �he P.E.T. couftae:

1. Palt.enta alt.e taught to di 66e�entiate between thoae 6ituat-<.ona in which the child la mailing it dl!6icult 60Jt himael6 to meet hia own need6 aa a peltaon, 6ep!"a�e , 6lt.om the paftent, and thoae aituation6 in which the child la maklng it din 6lcult 6o� tile pailent to mee-t: hl6 own need!> • 2. Palt.enta alt.e given aI11ll - t�alning in thoae 604m6 06 veJtbal comm unicatio n that have been ahown to be malt e 66ectlve in helping anothelt. pelt.aon ove�come dl'6icul­tlea in meeting hla own needa.

3. Pa�enta a4e given ahitt-t�alning in thoae 6olt.ma 06 ve�bal communication that have been ahown to be moat e66ect-i-ve wh en one pe�aon wanta to in,tuence anothelt. pe4aon to modi5Y behaviolt. that ia lnteft6elt.lng with the needa 06 the 61tat pe�6on - methoda 06 co n dfto ntatlon tha� have low p,'lobabllity 06 ptLOdu clng gullt and ,'le6i6tance and high p40bability 06 maintaining the otlte,,'a ael 6-e6teem.

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DFTS-05286

4. PaILe'nt.!> aILe then g,i.ven .!>k,i.!! tlta,i.n,[ng ,[n .!>pec.,i.6,[c. method.!> 06 plteventing con6lict.!> between pa/tent and chi!d - .!>uch a� en�ich,[ng Olt madi6ying the child'll enviltonment, pltepalting the chi!d ahead 06 time nolt change, conducting paILticipative decillion-making meetinga 601l aetting Ilulea and policie� that wilL goveltn chi!dllen'6 behavlolt in 6utulte ll,[tuationll.

5. Paltcnt.!> alte taught the hazaltd� and haltm6ut e6 n ect� a6 ua,[ng e,[thelt 06 the two "win-Loac" [powell atltugg!e) methoda 06 c.on6!ict ILeaolutlon.

6. Paltenta alte then given akl!! tltainlng in u6ing a non­powelt Olt "no-lolle" method 06 Iteaolving con6lict6 between paltent and c.hild, wheILeby paltent and child mutualtq aealtch 601l a aolution that wilt be acceptable to both , thua eLiminating the necellaity 601t the paltent to U6e hia powelt to 60ILce 6ubmill6ion on the paltt 06 the child.

The pltogltam ia in itll innant �tage and hope6ully will expand malte and mOlle all whenevelt I can I am looking into end lealtnlng molte theolLetlcal ideah £1.6 weLL a� pltactical method6 SOIt the 606-telting 06 gltowth within the child. Actually th� pILinciple6 will apply to all 06 u6 all we alte all childlten o� the Leltd. Anyone intelte6ted in mOILe l"�OILmatian OIL i� you have aRU commenta Cit idea6 plealle c.ontact me; Jinane6hvaJt/74 Vana St. #4F/CambILidge, Maaa. 02138.

"0 gracious Brahma, may we unitedly be able to arrange for the upkeep, treatment, and physical progress of this infant which has this day entered our society amidst us.

o merciful Lord, may we be able to provide adequate education for the mental development of this infant, who has entered our society amidst us this day.

o gracious Brahma, may we succeed in arranging for the spiritual progress through proper education of this infant who has entered our society amidst us this day.

o gracious Brahma, may we be able to perceive Thy all-pervading manifestation in this infant, in whose form Thou hast a ppeared in our midst this day. "

-Cary a Carya I

(vows taken at the ceremony of the first feeding of the infant)

17

DFTS-05287

JI

COLLECTIVE LI V ING -a b � o t h e� at t he P FA C o ll e ct� v e �n S eattl e

There i s enough pain in America to fue l many revo l u­tion s . Almo s t eve ryo ne recog­nizes obvi ous e xampl e s of the oppre s sed peopl e s ; m i no r i t i e s , the poo r , the aged - but many of us tend to compensate for our pa in through esca p i sm , thro ugh the g u i s e o f ind i v i ­dua l i sm and nume ro u s i l l u s o ry prescription s s u c h as b�ck- to ­the - l and t r i p s , t h e r e l i g i o u s experience , t h e p sychotro p i c hig h . What we have here i s a fa i l ure to r e co g n i z e o ur own

oppres s ion.

Le t u s bro ad e n the def in i t ion o f oppr e s s ion . What about the poverty in our own l i ves ; the l ack of me an i ng f u l work , the l ack of f ul l honest re lation­ships , l ack of s e l f-expr e s s i o n , a l i e n a t io n , par ano i a , l on l i n e s s , chauvin ism, e tc . ? How many mothers r e l u c t a n t l y have to �rk when t h e y wo u l d p re fer

to be home wi t h t he i r c h i l d r e n ? How many mot h e r s wo u l d l i k e to a s sume some wo rk b u t can no t f ind a baby s i t t e r who could provide a s u i t able environment for the ir c h i l d r en ? How many hig h-m inde d v i p r i a n pa rent � . are forced i n to d e p e r son a l i z l n g shudra l abo r a t low wages and the o p p r e s s ive whims o f the capital i s t s ?

We can rema i n l o s t i n the mas s , anonymo u s in our ident i ty - or we c a n o r g an i z e . 7he col l e c t ive is an a l ternative to the e x i s t ing s t r uc t ure o f society . Peo p l e can come to­g ethe r , d i s c u s s th e i r frustra­tions i n d e al in g w i t h t h i s soc i e ty , a n d f i nd ways t o c u t the co r d s t h a t s tr a n g l e u s a t every t u r n and crpate a t ru e commun i t y . Co l l ec t i ve l iv ing i s a sharing of l i fe on many

d i f ferent l e ve l s . It can be profound l y mind-expand ing , a progreSSion from Myop i a to co l le c t i V i sm , a mode o f a s sur­ing surviva l , and it can pro­vide an environment for t he individual co n s c i ou s ne s s to merge wi th the Supreme .

A co l l ect ive by i t s very n ature must be smal l . The obj ective o f the col l ective i s to m ake i t as simple as pos s ible , to avo id the ad­ministrative , hierarch i a l inevitab i l i t ie s o f a larqe organization. Our a im shOUld be to reproduce co l le ctives rather than e xpand them . An organ i z ation of many s ma l l co l lectives has more s trength and durab i l ity than a c e n t r a l l y contro l l ed , l arge organ i z at i on .

We start a co l lect ive by commun i c a t i n g with o n e ano ther . We come togethe r , we th in k and we l i s te n , and i f the re i s agreement fol lO�led by cOlTuni t ­men t , we have the e s sen t i a l ingred ients . I f w e c anno t a g re e , then we look around some more . Ananda '!a rq i i s have a un ifying sen timent i n the i r S Pi r i t ua l pra c ti c e s a n d th i s i � a tremendously sound ba s i s for starting a col lective .

Already I can hear t:-te gho s t of ind ividua l i sm saue ak ing i n t he back o f yo ur mindS . Actual l y , the truth o f the matter is that the ind i vidual interest l ies with the co l l ec ­t i ve i nt e re s t . I t i s a t ra p o f c a p i tal i s t propaganda and o ur al iena�ed expe r i e n c e to s e e the i n d ividual i n t e r e s t a t odds w i t h the co l l ective inte r e s t . Democra tic co l l e c ­t ive a c t i o n w i l l not bc based o n suppre s s ing the i n d i v i d ua l ' s need s . I t will be more l i ke

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DFTS-05288

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d e f ining the i nd ividual s ' needs along wi th the co l l ec t ive intere s t . S e l f-worth w i l l n o t be d e termined by getting everything the indi­vidua l s wan t s , but by a c ceptance of others i n t he c o l l e ct i v e . The end r e s u l t o f ac ce pt an ce i s to encourage ind ividual i ty . ?reedom is l iving and be ing w i th othe rs ; i t cannot be a g a i n s t othe r s . Co l l ec t i v i ty , then , i s a p r imary mean s o f achieving freedom . Col l e c t i v i t y a l l ows us f u l l scope f o r f ul f i l lment w i t h i n

d i ve r s i t y .

Many o f us h ave l ived together in j ag r t i s and communes and a l re ady have a f ee l i n g for co l l e c t i ve l iv i n g . I'Ihen we form our own c o l l e c t i ve s , they w i l l b e di f ferent , _auch strong e r and mo re together . Hany of u s were l iving tog e th e r in oppo s i t ion to the pre s e n t soc i e ty ; t h e re were be ne f i t s o f an ex tended f am i l y and a s av i ng s o f do l l ars , but no r e a l de f i n i t i o n o f go a l s or co l l e c t i ve head . The s ame s ituation may preva i l in j ag r t i s t o a l e s se r de gree because o f t he commona l i t y o f s p i r i tu a l prac t i c e . Just to l i ve in a co l l e c t i ve s i tuation i s no t a coll e c t ive in the s t r i c t d e f i n i t i on of the t e rm .

There i s n o re ady-made f o r ­mula for co l l e ct i v e organ i z a­t i o n . A work co l l ec t i v e , t hat i s , peo p l e engaged i n an o c c u ­p a t i o n common l y a n d l iving to ­gether , i s go i ng to r e q u i r e m o r e organ i z a t io n a n d comm i t ­ment . Work ing c o l l e c t iv e s w i l l r e qu i re contractur a l arrang ements amo ung the mem­bershi p . Memb e r s of t h e Apar i gr aha Co l l ec t i ve i n Ann a , I l l i n o i s wro t e a po s i t iQn paper on the i r pur po s e s , pr i n­c ip le s , and ooerating procedur e s . Some o f the \lork col l ec t ives I have persona l l y o b s e rved have been tr uc k i ng co l l ec tive s , bread compan i e s , p r i n t ing com­pan i e s , commun i c a t i o n s ervice s·, etc . and t hey all require an

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DFTS-05289

p

I n order for the co l l e c tive to be a sepe rate s o c i a l force and to keep from b e ing c aught in the mainstream of the general society, i t is v i t a l ly important to determine symptoms gene rated by our past and pre sen t a s s o c i a ­t i o n s with Ame r i c a n c u l ture . For examp l e ; i n our revo l t aga inst cap i tal i s t po l i t i c s we may have an ant i -work eth i c , in o ur r ej ection o f the pace of th i s soc iety we may be l a t e fo r mee tings o r poo r l y p r e ­

pared for them . Al l o f these qua l i t i e s are a h ind r ance to a forward progr e s s i o n o f the co l l ec t i ve moveme n t . \�e mu s t shi ft o u t of the re ac t ive pha se o f a n t i - s e n t imen t i nto a po s i t ive post ure o f s t r ugg l e f o r o u r n e w i deal s . i-lemb er s o f the c o l lective can he l p one another thro ugh f eedback and suggest ion . I n d i v idua l s wi l l identify with t h i s new so c i a l outlook and w i l l be mot iva t ed towards s e l f - a n a l y s i s to we ed o ut tra c e s of the i r cond i t i on­ing .

Our coming to ge the r towa rd s l i ving in a group co n s c i o u s ne s s i s a proc e s s o f con tinuo u s evo l u ­t ion of our individua l a n d i n t e r ­personal consciou s ne s s . Co l l ec ­tive s o f fe r po t en t veh i c l e s f o r per sonal g rowth , s i n c e obnoxious habi t s , fear s , i n secur i t i e s , g e t inten s i f ied in the commun i ty . We can be each o t her ' s t eache rs . I f the commun ity can b ecome a sa f e , suppo rt i ve , b u t ch al l en g -i n g env i ronment , peo pl e w i l l expe r iment w i t h t he i r s e l f -image mor e , l e ssen a t t ac r&.ent m ce rta i n mod e s of behav ior

and adopt new a nd expand i n g behavior . The po s s i b i l i t i e s for us to grow emo t i on a l l y i s grea t l y enhanced through s a ' d hana ' , wh ich i s a meta-therapy i n i t se l f . Couple sa ' d h ana ' w i th a c l e a n and suppo r t ive l i v i ng environment and we see g ua n t l� increa s e s in p e r s o n a l awa rene s s . Love i s n e c e s sary beca use pe op l e

extensive me asure o f coo pera­t io n and orga n i z at ion .

We in the S eatt l e Co l l e c t ive o f the P ROUT i s t Forum of .'�"le r ica have a t r a i n i n a co l l e c t i ve . From this van t�g e I can exoand o n some methods w e have adoptAd to maint a i n a g ro u p f l ow a nd a l so expand on som� o f t�£ psycholog ical bene f i t s a c c rued whi l e l i ving in a g ro up s i tu a t ion .

F i r s t there is the h u s i n e s s phase o f a col l ec t ive ; th i s i � ­vol ve s the d e c i s i o n s o f money expend i ture s , ho u s e i n a , e t c . Regul a r me e t i n g t i "l e s a r e hel o­f u l f o r coord i n a t ing a c t iv i t i e s . Me e t in g s sho u l d be a s t r ucturen intera c t io n w i t h a n aqe nda o f bus i ne s s i t ems and t i�e l in i t a ­tions o n each s u b i ect . EV0ryone sho u l d corne to the r e e t i n a s prepared fo r d i scu s s ion . :�ao has a s a�/ ina , '1 :;0 i nves t iuatl � n , no r i ght- to - spea k . " T;-,c sccr·'t: t o e xact i n a cOlllT'l i tr, p n t fro:n people i s to c le ar l y Clu Ll i;1C the nec e s sa ry s t e p s to a c l ea r ly de f i ned obj ec t ive . �his �ea n s be ing prepa red ttlro'lqh co h c c ,',n t anal y s i s . T h i s s ho u l d b e d o n e before the me e t i �'F; hec:a u s e meet ing s a r e the f o ruG f o r d i sc u s s i ng t h e r e s u l t s o f vo � r ana l y s i s . Othen·! i s e ,r:)u CT '2 t. trapped i n wha t �ar t l n L u t h e r K i n g cal l ed t h e " p a r a l y s i s o f analy s i s " .

How d ec i si ons d r 0 made i s a s important a s t h A d e c i s io n s tt em­selve s . Eve ry raemb e r i 3 c " spon­s i b l e f o r d e c i s i o n s a f fcc t .l nel t.he c o l l e c t i v e . S i l ence doe s not nece s s ar i l y me�n agreemen t . A de c i s i on one way o r the o t � e r mean s tak ing r e s po n s i b i l i t y for the outcome . ? 1 3 � e a f l e x ib l e t ime l im i t for t h e dec i s i on t o b e made ; and o n c e th� dec i s i o r. i s made , summa r i z E' ::;-.e r , � ?- u l +: to i n s u r e t h a t e �Je r y0 :1 2 �:e l"Ce.i ves t h e same t h i n g . The se mf�P t i nqs s hou l d be a demo cra t i c col l e c t i ve action . Everyone s ho u l c be g i ven s cope f o r t he i r o p i n i o n .

---------------------2 0------------------�

DFTS-05290

cannot a l ways be their higher S e l f , s o thi s requi r e s acceptanc e . A multi-g ro�lth proc e s s e n s ues when personal awar ene s s combi ne s with acceptance o f othe r s . I f a p c r so n h a s d i f f ic u l ty in tolerat inq

­

another ' s idio syncrac i e s , th en he must f i r s t con fron t h imse l f . The more h e <;::an accept hims P l f as not " pe rfec t " i n day to day l i fe , the ea s i e r i t becomes t o accep� o ther s a s they a r e . The other s ide of the coin is to be able to cha l l enge one another when nece s s a r y . Every communa l organ i z at ion m u s t provide t h e oppor tunity f o r encoun te r , sensitivity and suppo r t . Groups can be made safe and s upport ive D':' a variety o f technique s . Reque s t ing that peo p l e come from an " I " p e r ­spective i s s u c h a technique - i t e l iminat e s the attacking " yo u " a pproach . Requ i r ing s ome to t h i nk and l i sten is another wav o f p r e ­venting emo t ional l y cha rged ex­changes �lhich get nowhe re . P sycho­drama and ro l e reve r s a l a r e o t he r mea�s which lend thems e l ve s to non-threatening expre s s io n .

One aspect of communal l i ving that o f te n threatens pare n t s is t he possibil ity o f d i s inte g r a t i n g t he n ucl ear fami l y . What actu a l l y occurs i n a he a l thy s i tuation i s a n " extended f ami l y " ; aunts a n d unc l e s who love to be ',Ii th the c h i l dr2n and watch ther.t grow and l e a rn . 'I'�e c h i ld ra i'se d in a communal env i ro n ­ment r e ce ives s t imulation fro:n a wider variety o f folks and ten d s t o b e l e s s dependant on the sma l l e r fami l y .

The pos s ic i l it i e s for expanding in a col lective are end l e s s . I t i s a g rowth-enhanc ing m i l eau o n the phy s ica i , psych i c , and sp i r i t ua l l evel s . I t would not require a rad i cal adj u s tment for member s J i Ananda Marga because there i s the common gro und o f s p i r i tual i ty . The sum tota l of the synerg i s t i c prod uct . of l iving and wo rk ing tog e t h e r i s a tremendous leap fo rward to\.;ards a new soci e ty . One brother from Shakti D e s ign and Hanu f acture in Vermont , an Ananda Marga insp i red col le ctive , says " e ve rybody in the

town r e s pects u s . In the process o f doing bus ine s s w i t h u s , they cannot h e l p but re spect u s . "

In behal f of the Seattle Co l l ec tive o f the PROUT i s t Forum o f Amer ica , I urg e others to con s i d e r t he po s s ib i l i ty o f starting a c o l l e c t ive .

DFTS-05291

Jl

Qevolutionary Marri88e Part I : A Spiral of Love

u I am 5ure j-10U hove given a lot of t Siili _ in y�ur life) but none of fne11J ccmpare:5 10 1:he 1Oeddtn� Ytt7Jl. For the -fir5t time tn Hour ltfe liOU ar-e P!'.ivlkgea to �ive fJomeone. a gift and �11CYW got! are reallJJ do(� ftoC[� Will. F'or- the -fir6t tilne in. J{our Uk lJou give 50 meo tW, a Sf f! and �now l1o�r W�f- ll{e �epend5 �n that 1�ttle gtft. Foy the frY:Jt tlme

tn your lr,fe lJou gtve ,orne one a gift and 110 4, li.noli> thi? �r�on will r�membey it in etkrnitg. for -the fll"5t hrne MOLt �tve 50rneone a Sift and �w g0. ur $'Yeat are&t gfandchildl'"en will �110W. Do gou, caW imaSine how round fhi5 rt'n& ib.

It i:J real}» clernal. It 'ha5 no beginntns and 110 eM.

It 'Will be remembered foyeve-r: » -'Rabbi 5hlome. Caylebach

F rom t h e ea r 1 i e s t 0 r I g I n s 0 f c i v i 1 i z a t i o n , fa m i l i e s ha v e be e n fo rm ed o n t h e ba si s o f m a r r i a g e ; a bo n d b e t w e e n a ma n a n d a wo m a n i n wh i c h t he y J i v e t og e t h e r , ha v e c h i l d r e n , a n d s u p p l y a ba s e f o r t h e g r o wt h o f s o c i e t y , I n t h i s s e r i e s o f a r t i c l e s we w i l l a t t e m p t t o ex p l o r e som e o f t he d i f f e r e n t a s p e c t s o f m a r r i a g e i n A ' na n d a

M a ' r g a a n d ho w i t c om pa r e s t o r e I i g i o u s a n d so c ia l c u s t o m s a l r e a d y e x i s t i n g a r 0 u n d t h e wo r I d 0 We w i l l u se f a c t , o p i n i O ri , a n d p e r so n a l e x p e r i e n c e t o r e l a t e t h e sy s t e m s BA ' SA ' h a s g i v e n i n C a r ya C a r ya a n d h o w t he y

a p p l y t o d i f f e r e n t c u l t u r e s a n d be l i e f s i n o u r pr e s e n t s o c i e t y , a n d we w i l l t h u s be a b l e t o s ho w · t h e i m po r t a n c e o f " r ev o l u t i o n a r y m a r r i a g e " t o t h e s o c i a l c ha n g e wh i c h we s e e k 0

( T h � 6 6 C ki c 6 i 6 a c o l l c c t � v e e 6 � o 4t . Yo u � a k t i c i e 6 a n d i d e a 6 ak e we l c o m e . )

22

DFTS-05292

" 1 .6 ay o n o at h , i n t h e name 0 6 P aJtama BJtahma and Ma ' Jt g a GUJtu d e v a , t h at I a c c e pt . c o o . � o . a.6 m y wi 6 e / h u.6 b and o ut 0 6 m y own. o Jt e e will o H e n c e o 0 JtwaJtd I take up o n m Y.6 el 6 al£ the Jte.6 p o n .6 i b ility 6 0 Jt h eJt / hi.6 o o od , cl o t h e.6 , e d u catio n , m e di cal caJte a n d t h e lik e ,

I .6 a y o n o at h in t h e name 0 6 P aJtama BJtahma and Ma ' Jtg a GuJtu d e v � , t hat o ut 0 6 m y OWn will I a e c ept 0 0 0 0 0 0 0 0 0 a.6 m y wi 6 e / hu.6 b a n d o I .6 hall b e vig �Lant in e v eJt y way h e n c e 6 0 Jtt h 6 0 Jt h e Jt / hi.6 m e n taL p Jt o g Jt e.6 .6 and t o .6 a 6 e g uaJt d h e Jt / hi.6 m e ntal p eac e. o

I .6 ay o n. o at h , z n t h e n. am e 0 0 PaJtama B Jtahma and Ma ' Jtg a G uJtudeva, that I h a v e a c c ep t e d • • • : 0 _ 0 . a.6 m y wi 6 e / h u.6 b an d o I .6 halL b e vig �£ant in e v eJty way 6 0 Jt h eJt / hi.6 .6 p� JtituaL p Jt o g Jt e .6 .6 o "

T he n t ho s e p r e s e n t ( at l ea st t en p e r son s ) s ha l l s a y . l e d b y t h e A ' ca ' r ya :

" W e .6 a y o n o ath , � n t h e Ylame 0 6 P aJtam a BJtahma ( Ul d M a ' /[ g a G U Jt ud eva, th at we aJte the wit n e .6 .6 e .6 0 6 thi.6 w eddi n g o B y t h e g Jta c e 0 0 m e Jt c� 6 ul BJtahma may w e b e h e L p o uL , t o the b e.6 t 0 6 o uJt c a p a cit y , 6 0 Jt t h e aL L - Jt o und ad van c e m e n t 0 � t h �6 new£ y ma Jt fLi ed c o up L e ,, "

C aJt lja Ca Jtya I

A v ow i s a c omi t t m en t to the S u p rem e Fat her , a J i f e t im e r e s p o n si bil i t y o I n A ' nand a M a ,' rg a , B A ' B A ' ha s g iv e n f ou r vow s w hic h c om p r i se t he marriag e c er e ­mo n y o T h e f ir s t vow i s t o ma k e c er tain ' you r partne r ' s p h y sical n e e d s a r e met . T hi s s ee m s s imple and it r e ­q u i r e s v er y J i t t l e p hilo s o p hical j u d g eme n t , but t h e sim pl e v o w warran t s y ou r complete d e d ica t ion s o t ha t your par t ner l s n ee d s t a ke pre c ed e n ce o v er y our o w n s e l f - s ur v i va l i n s tin ct . T hi s i n t u r n aid e s in yo u r t r an s f e r enc e o f g en eral t h ou g ht p a t t e r n s from " I wan t , I n e e d , r t hi s , I t hat" to hi s or her n ee d s . On t he p h y sical r eal m y o u wil l hav e ma n y oppor t u n itie s to s e e ta p a h o u ts id e o f i t s inte ll e c t u al t r ap pin g s w here you c an p r ac ti c e i t f u lly .

T he s e c on d v ow i s to a s s u r e you r partner l s m ental p ea c e a n d n u r t u r e hi s / h er m en tal d e v elopme nt . Thi s i s t o s e e t hat you r partner ' s san t o s a ( mental c o n t e n t men t ) i s p r e v� l e nt . S o many t im e s t he cau se o f one ' s m en t al d i st r e s s i s t he one n e a r e st and d ear e st t o you . H e r e ag ain t he prac t ic e o f c om for t ing you r part n er in t h e m i d d l e o f you r o wn p s y c hic " u nparall e li s m l l lead s you a wa y f r o m you r s e lf a n d s e lfi s h t e n d an ci e s . I n t h e

23

DFTS-05293

• j, -�- -------------------------�-up-

a c t o f p l a c i n g y o u r p a r t n e r l s m e n t a l p e a c e a bo v e y o u r o wn y o u l o s e y o u r o wn p s y c h i c a g i t a t i o n a n d r e - d i r e c t yo u r e n e r g y i n a h e a l i n g m a n n e r o T h i s h a r m o n i o u s i n ­c u I c a t i o n I ea d s t h e t wo m e n t a I wa v e s t o w a r d u n i o n a n d c r e a t e s a d y n a m i c s i n g l e f l o w e

T h e t h i r d v o w e n c o m pa s s e s t h e o t he r t wo b e c a u s e p h y s i c a l n e e d s a n d m e n t a l p e a c e c o n s t i t u t e t h e f e r t i l e s o i l f o r t h e s e e d o f s p i r i t u a l p r o g r e s s . Y o u r d u t y i s t o s e e t h a t e a c h o f yo u r e c e i v e s s p i r i t u a l g u i d a n c e o I n a d d i t i o n , o n e p a r t n e r b e c o m e s t h e o t h e r ' s s a t s a u n g a ( s p i r i t u a l c o m p a n y) , a l w a y s l i f t i n g u p e a c h o t h e r ' s i d ea t i o n . A b a l a n c e i n t i m e a l l o t t e d f o r s p i r i t u a l p r a c t i c e m u s t b e wo r k ed o u t s o b o t h o f yo u c a n t r a n s ­f o r m c r u d e i n t o s u b t l e , f o r n e i t h e r o f y o u c a n a d v a n c e a l o n e . I t i s i n t h i s s p i r i t u a l r ea l m w h e r e t wo s o u l s b e c o m e o n e , a d i s t i n c t p a r a l l e l i s m e s t a b l i s h e d . T h e s ha r i n g o f ka t ha ( s t o r i e s ) , d a n c i n g k i i r t a n t o g e t h e r , a n d d o i n g m ed i t a t i o n t o g e t h e r m e r g e s y o u r t wo v i b r a ­t i o n a I wa v e s i n t o t h a t i n f i n i t e e f f u I g e n t , b l i s 5 f u I wa v e o f ? a r a m a B r a h m a .

24 _ 'D e.vi Ni� I :t ' ha

DFTS-05294

-

The developmen t of ceremony went right along with the development o f cul ture . As human beings were ab l e to more full y communicate with o n e ano the r , their psy­chol ogical needs became more comp l ex . The ceremony ex­ternal l y dramat ized the change s that were happening within the family and soc iety, and thus he lped the peopl e involved to adjust to the change and the society at large to accept it o Ceremonie s and vow- taking al so h e l p ed to develop in peop l e a sense of committment to an ideal - a very impor tant e l ement in weaving a s tro ng nnd heal thy social s t ructure a

In do ing r e s earch for this ar ticl e , we discovered that mos t hi s tori e s written on marriage and family deal almo s t pr imar ily with the physical , biological proce s s . Rar e ly , even when d e s c r ib ing the variou s ceremonie s i n c ultures through the age s , do the sociologis t s and his -torians delve into the nature o f t h e p sychic and s p i r i ­t ua l r e l at ion ship between a man and a woman and it s r e l evance to marr iage o P erhaps this i s where "revolu­t ionary marr iag e " come s in a A ' nanda Ma ' rga p l ace s equal impo rtance on the p sychic and s pir i tual l evels of r elationships as the phy sical . I n the A ' nanda Ma ' rga s y s tem , a balance is always s ought between the s e aspects of the r elat ion ship , t hough even the phys ical and mental r e l ation s h ip i s sp i r i t ua l i z ed by t he prac tice o f Madhuvidya* .

Though the vows in many r e l igio u s ceremonies have an under lying spiritual signi ficance , ( j u s t as do the s cr iptures } in many case s this s piritual as pect has been l o s t or turned into mere s entimental ritual ; the mar riage , though based on attra c t ion , affection , love - i s s ti l l s aturated with sel fishne s s � b igotry , material ism and chauvan i sm� With a l l o f these th inqs an i n a a a a in s t i t , the chance s pf

.its succe s s , of its healthy imp r e s s i on on

the children pt:q$lgced by i t , and it s positive impact on the soc icd J3tSrgcture a r e pract i c a l l y n i l . A I nanda Ma 1 rga nrevp lut;i.:o.nary marriage " ri se s above the l im i t s o f petty se l f i shn(:;:13s and chauvanism. Though also ba s e d o n mutual attractl:on. , r e s pect , and l ove , the goal of both peopl� i s � s p i r i t ual one - that o f be c oming One with the Supreme G This common bond s t r e tche s the boundries o f the ma�riage also be yond physical or even p sychic concern s t o the infin i te . Thus a whole new d imen s ion is added to the r e l ation ship wh i c h better enab le s the coupl e t o work through fe �lings of at tach­ment , s e l f i shn e s s and fear .

* t h e p�a et� e e 0 6 � e eing e v e � yt h � n q a� t h e S u p � e m e C a n,6 e�a u,6 n e6 6

........... --------- 25 -..................................... _ .......... __ ......

DFTS-05295

Jl I n our present society , divorce is almost as

common as marriage. People without a spritual ideal and practice s to reach it , without an inne r sureness and comittment to a universal ideology are lost in the quagmire of their own psychological fears , the fears conditioned by a mate rialistic society - fear of growing old, fear of death, fear of losing the beauty and attraction of the body. These fears go on tearing at people ' s r elationships with one another and c ause them more and more grief and f ear in a never-ending s piral .

The couple whose marriage is base d on a social and spiritual ideal, who have respe ct and deep f e e l ings of love for one ano ther has a distinct advant age , and is a distinct advantage to the society they live in. -­Their progr ess on all levels is given a gre a t boost, each by the othe r. Thei r child ren are raised in a balanced ; healthy environment relatively free f rom fear , or at least that fe ar is acknowledged and worked on. And , as a rock thrown in a lake makes waves tha t spre ad outward, so does their e xample se rve the socie t y . Thus another kind of spiral is created as the child ren of such a marriage grow and create e ven more pure and balanced relationships themselves . Through the med ium of revo l utionary marriag e , the s p i ral o f f e ar is turne d into a !spiral o f infinite

,love.

SE VEN TH I S L I F ET I M E

F o� e v e� a n d alway� j u� � b eg �n n�ng a n ew j o u� n e y wLth my lo v e

Mak�ng a u� day� h a p p y b y l � v � n g O Uk dkea m� a n d � h ak�ng O Uk g o al� w��h �nt en� ��y

Alway� t h e k e h a� b ee n an undek� t a n d�ng t h a� T�uth �� �he b eaut� 6 ul b �nd�ng 6 a c t o � �n a � el at� o n¢ h�p

A n d � e v e n y e a k� 0 6 T�u�h �� p e a c e

26

DFTS-05296

Functions-August 2 -------.

" M a k e a r r a f' g eme n t s f o r d i f f e r e n t t yp e s o f d e l i g h t f u l f e s t i v i t i e s o n t h e o c c a s i o n s o f t he c e r em o n i a l f u n c t i o n s o f t h e M a ' r g a . B u t s e e t h a t t h o s e w h o e f' j o y t h e c e l e b r a t i o n s � a y a t t a i n i n s ome wa y t he h e a l t h y o p p o r t u n i t y f o r t h e i r p h y s i c a l ,

me n t a l , a n d s p i r i t u a l q r o w t h . "

. . 0 n S h r a v a n i i P u r n i ma t h e r e w i I 1 b e t w i c e c o l l e c t i v e I i s h v a r a P r a n i d h a n a a n d V a r n a r g ti ya d a n a " c o l l e c t i v e n o o n a n d n i g h t m e a l s , m e r r y c e l e b r a t i o n s , s p i r i t u a l cl i s c o u r s e s , I i t e r a r y me e t i n g s , a n d p r o c e s s i o n . 1 I

-� a r va C a r ya I

''' I i s h v a r a P r"a n i d h a n a i s t h e f i r s t l e s s o n o f A . M . s a d h a n a ; V a r n a r g h ya d a n a i s G u r u P u j a .

O n t h i s a u 5 p i c i 0 u s 0 C c a s i o n , M a " r g i i s w i I I b e c o n g r e g a t i n g f o r D h a rma c a k r a a n d s t o r y t e l l i n g . d o i n g n a g a r k i i r t a n a n d l e a f l e t t i n g f o r B A I S A l s D e fe n se , a f' d p l a n n i n g f u r t h e r a c t i o n s w h i c h t h e y c a n t a k e i n h e l p i n g d e f e n d t h e M a l r g a f r o m t h e t y r a n n y o f t h e I n d i a n g o v e r n m e. n t . ( c o n t a c t u n i t s e c r e t a r y o r r e q i o n a l c o o r d i n a t o r f o r mo r e 1 n f o rma t i o n ) .

The next day o f cel e­brat ion for A ' nanda Ma'rq i i s is the ful l moon in August , whe n the f irst (of ficial ) A' nahda Mat rg i i was ini tiated by BA I BA I • The stbry i s explained in BAlSA ' s b io graphy :

i';tt wa s a routine for B-a l ba ' to go out for a walk every evening after his return f rom coll�ge. He wa s o f ten joined by another friend Ramesh Chandra Seth i . He followed the course of the r iver Gange s ,

known in Calcutta a s Hooghl y , because o f being more l ike a canal with steep bank s . His wal k s were mo stly be­tween the N e emtullah

27

burning ghat and Marath Ditch . Th i s portio n o f the flooghly bank was very lonely as people thought it to be infe sted with crim ina l s ' a nd dacoits who hid thems elves there o It was feared that anyone visiting this area after dark was sure to be looted at the point o f a p i s tol or a daggar • . P eople went there only in groups with dead bodie s for crematio n . But for BA ' BA ' it was the usual walking strip � One evening when it was qu ite dark and his friend Ramesh Chandra had not come he sat o n a patch o f grass

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on the river bank looking f� towards the other bank � waiting for someone. It ((l � was too late for Ramesh � � Chandra to come ; still " I t .i.6 e xp e d.i e n.t n o lt ma.n to � he waited there o Was it � b e e v e lt - g ltate n (tl t o H .i m . 1 t � Ramesh Chandra, or some- � .i.6 He w h o , o ut o � H.i.6 g lta. e e , � one else he was waiting h a. .6 e q u.i p p e d t h e h um a. n b e.i n g 0 for? Onl y he knew . But � b y t h e lt e q u.i.6 .ite.6 n o lt � soon he heard the sound � .6 a. ' d h a. n. a. ' . H e e o n.6 t a.ntl y � o f footsteps behind h im . 6 h o welt4 t h e Jta..in o n H.i.6 � Without caring to look g Jt a. c e w.it h o ut lt e.6 e Jt va.t.i o n � back he asked the approach- � e v e n o n t h o 6 e p elt.6 o n.6 w h o � ing person to sit down � d .i .6 g Jt a. d e �Jtom t h e e � 6 o ltt .6 as i f his friend Ramesh 6 0 1t .6 a. l v a t.i o n. a n d g Jta d ua l l y � C handra had at last come . � d e g lt a d e t h e m.6 e l v e .6 t o wa. ltdt, � The newcomer who was an � eItU d e n e6 t, . E v e n t h o ug h � u tt e r stranger, not ex- � yo u e a l u m n .i a. t e B Jt a h ma. a. n d 0 pecting such treatment in � d e n y H.i6 e x.i.6 t e n c e , y e t H e � that area in the darkness � wo n ' t .b e d i 6 pl ea.6 e d w.ith � for a second overwhelmed � y o u o n t h e p a t h 0 6 d e 6 tltu c -o f advancing nigh t , was y o u . H e w.il l n o t t hJt u6 t � but being a hardened � t .i o n . H.i.6 .i mp o 6 .i n g co unt e -c r iminal soon overcame it n a n c e 0 6 � o ltg .i v e l1 e .6 !' w.il l � and whippinq out a l arge � e v elt Jt ema..in u n a b a t e d . H e ' � daggar as

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ked BA' SA' t

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o part � w.il l e v elt g o o n. d .i Jt e ct.ing � with whatever he had with yo u t h e wa lj.6 t o m e n d . h im . Promising him to � W h o e l 6 e .i.6 y o ult g en u .i n e � g i ve whate

.

ver was on his i nJt.i e n d a n d eo mpa..6 .6 .i o n a. t e � pe r s o n , BA ' BA ' asked him , c o mpa. n .i o n l.i k e H.im ? " � " Are you very short o f 0 M a n ' Va n o t d-i.6 lt e. g a. lt d � mo ney ? " � , . . , . . t h .i.6 e nl.i v e n -i n g l o v e 0 6 � "No , not now . " � y o uJt S up lt e m e 6 Jt.i e n d . Va � "Has it then not become � n o t a. l l o w a. n y o � H i .6 g i 6t.6 �

yo ur habit to rob o thers ? " ® t o g o U.6 e l e .6 6 . P a. !! h e e d � " Yes, but what else is � o n c e. to H.i.6 WOltd6 wi th a. 0

t h e re to do ? " � .6 t e a. d.y m.i n d . 0 , Ma.n ! Va �

The iron wi l l o f Kali � n o t 6 0 � g et n o w m u c h H e � h a 6 d o n e 6 0 lt y o u , h o w m u c h C lla ran �anerj ee was broken . � d h d T h e hardened criminal ex-

H e �6 d o .i n g a.n o w /t ea fj � :f)� H e .i 6 t o d o a. n yt h .i n g 6 0 1( �r\:J pre ssed his desire to be- !j o u ." '_� nrCI '-' good, bu t that no one t r u s ted h im , much l ess � t r pat him n i cel y and teach ' ) cc) tl i. r:·� to become good . He 6\ S i1 lti.i S fl /t.i.i A ' n a. n da m u ' /tt.i � b a d no one who would even � S u b h a ' .6 ' .i t a. S a.m I gJta It a I � sympathise with him or G) l l e t h im live i n his house . C .

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BA ' BA ' prom i s ed h im ma s t e ry o f the unive r s e i f onl y h e wanted it and d id no t f r i tter away h i s energy and l i fe i n robb e ry . Kal ichara n ' s de s i re to ch ange h im se l f having been ra i se d , he wa n ted to have a bath i n the Gange s to wa s h away h i s s i n s be fore com i n g c lo se to BA r BA ' to take i n i t i a t ion . He wa s c l a d in an unde rshi rt and a l un g i o n l y and w l th t he s e on he j umped into the Gange s . A f t e r h i s d i p i n the r iver he wa s ready f o r h i s i n i t i a t i o n . H e l a tal l and he fty f ig ure , sat be fore th e sma l l a n d th i n f i gure o f the yo ung bo y who wa s go i n g to c h ange t he ver y c o u r se o f h i s l i fe , He had no p a t i ence to wipe h i s face or b od v . And the r e he s a t , a� notorious c r imina l and ro bbe r tak ing i n i t i a t i on from the un­known pr e c epto r w i th dro p s o f wat e r g l i st en ing a l l ove r h i s robus t body and smoo th s k i n , l ook ing a s i f t he s in s wi th in had a l ready s ta r ted o o z i n g out . T h e i n i t i a tion o ve r , K a l i c h a r a n who had addr e s s ed BA ' BA ' a s " Khoka " ( yo ung boy) for He hardly loo ked four teen year s of a ge , i n s i s ted o n e sc o r ting h im b a ck home . He e xp l a i n e d tha t t h i s c i ty wa s ful l o f e v i l peo p l e - p i c kpocke t s , r obbe r s , and d a c o i t s who wou l d not h e s i tate murd e r ing a l ad for a few anna s in h i s poc ke t . He co u l d no t l e t the Kho kha go b a ck a l o ne t hro ug h t h i s d a r k ­ne s s of the n i gh t . Bi dd i ng

farewe l l to BA ' BA ' at the doo r s te p s , Kal icharan ( who BA ' BA ' had renamed

K a l ika ' nanda ) amidst t e a r s a n d s9b s r e f u s e d t o t ak e t h e f ive pa i s a , wh ich was all the money BA ' BA ' had on his person . The mor e BA ' BA ' i n s i s te d t h e mor e loud l y the c r iminal s ta r te d crying . I t was with a very heavy hea rt that Ka l ika ' nanda a c cepted the f ive pa i s a but the f � e � tha t took h im b a c k · were l ight . For the o l d Kal i c ha ra n was d ead a nd the ne� Kal ika ' nanda had eme rged . "

" wh en t h e a� p .. Utant a dv a n c eh a l�ttl e on the path 0 6 � a ' dh an a ' t h en H�� g�a c e b e c o m e� m o � e a n d m o �e · � e 6 ulg ent � n h�� m�n d . Hi!' m�n d g et!, p e � 6 u!' e d w�th t h� � 6 e eling 0 6 . lo v e . Th e wa v e!, 0 6 A ' nanda !, ta�t !, t����ng up h�� min d . ��!, v o � c e � !, c h o k e d b q �n 6 l u x 0 6 emo t� o n!' a n d � n that· � .ituat.i o n , th�oug h hi!' lip!' z eal­o u� w.ith � en timent , th�o ug h hi� ..tilt.ing bo dq and th�o ug h h.i6 tea� 6 ul e q e!' , o ne an d 0 o nl q o n e � o un dl e � !' v oi c e � e c.ite!' � a. n d ..t h e �eeitat.io n �ela.teh to the 6 e eli ng o 6 h o lita � y " el 6 - h u��e n ­d e� t o H i m , 0 6 c o mpl ete d e p e n d e n c e on Him . "

" B RAHMA KRPA ' H I K E VA LAM" the L o �d ' h g � a c e .i� all

A ' nandamu f �ti S am ' g �a h a 1

DFTS-05299

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A s o f 1 9 7 7. , t h e c o m m e r ­c i a l ba b y f o o d i n d u s t r y wa s t h e s e c 0 n d m 0 s t p r o ­f i t a b I e f 0 0 d bu s i n e 5 s i n Am e r i c a - d o i n g we I I 0 v e r f o u r h u n d r e d m i l l i o n d o l l a r s w o r t h o f b u s i n e s s a y e a r . Y o u wo u l d t h i n k t ha t w i t h a n n u a I p r o f i t 5 t r i c k l i n 9 i n t h e m i l l i o n s o f d o l l a r s t h e y c o u l d a t l e a s t s e e t o i t t h a t t h e f o o d u s e d i n t h e i r i n d u s -tr y wo u l d b e g r o w n o n

i m p r o v e d s o i l , h i g h m i n -e r a l s a n d h u m u s . B u t t h e f a c t i s t h a t t h e i r p u r p o s e i s t o m a k e m 0 n e y r a t h e r t h a n t o i m p r o v e h e a l t h . T h e s e f o o d s d e p r i v e yo u r c h i 1 d 0 f g o o d n u t r i t i o n . c o n t a i n u n n e c e s s a r y a d d i t i v e s a n d c h e a p f i l l e r s v

Y o u m a y r e m e m b e r t h e w e I I ""p u b l i c i z e d M S G c o n -t r 0 v e r s y i n 1 96 9 • I t wa s o n l y u n d e r t h e c r u sa d e o f R a l p h N a d e r a n d S e n a t o r M c G o v e r n t ha t t h e m a n u ­f a c t u r e r s o f M S G a d m i t t ha t t h e y h a d n o t c o n ­d u c t e d s u f f i c i e n t t e s t s o n t h e s a f e t y o f M S G o W e l l , t h e f l a v o r -e n h a n c e r i n g r e d i e n t c a u s e d s e v e r e b r a i n d a m a g e w h e n a d m i n -i s t e r e d t o m i c e . 0 u t 0 f f e a r f o r t he i r c o r po r a t e i m a g e , M S G wa s w i t h d r a w n f r om b e i n g a d d e d t o f u r ­t h e r b3 t c h e s 0 f ba b y f 0 0 d " B u t t h a t d id n i t a p p l y t o a l l t h e j a r s t h a t we r e s i t t i n g i n t h e wa r e ho u s e s w i t h t h e d e a d l y a d d i t i v e i n t h e m 0 U p u n t i l a 5 l a t e a s 1 9 7 3 , t h e r e we r e f o u n d o n t he m a r k e t M S G i n f e s t e d j a r s . D r o S t e wa r t , c � i e f n u t r i t i o n i s t a n d d i r ec t o r o f r e s e a r c h f o r G e r be r e o . r e m a r k e d , " W e a g r e e d n o t t o m a n u -f a c t u r e ba b y f 0 0 d w i t h M S G a n y m o r e , b u t we d i d n ' t a g r e e to t a k e w h a t w e h a d m a d e o f f t h e s h e l v e s o r o u t o f t h e wa r e h o u s e s . W e a g r e e d t o t a k e o u t t h e M S G n o t b e ­c a u s e we t h i n k i t i s h a r m ­f u l , we d o n ' t - b u t b e -e a u s e t h e p u b l i e wa s u p s e t '.' I I

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M a k ing you r own b a b y f 0 0 d is by f a r the m 0 s �t inex pen sive a nd nutritiou s w a y to f eed you r ba b y . T o boost t hei r sa les , ( w hic h I m u st s a y hel ped

t rem end 0 u s 1 y ) , D a n G e r be r p u b 1 i s h e d a pa m p h let , l i T he Stor y of a n I dea " whic h ha s on t he f r ont c ov er a p hoto of a ma n a ttem pting to p u s h pea s t hrough the hole s of a s ma ll st r a i ner to feed h i s d a u g h t e r . Don ' t b e di s i llu sioned . T hat wa s 1 9 2 7 . N o w t he re a re tool s a v a il a b le to hel p ma ke ba by f 0 0 d p r e pa r at io n e a sie r . Pr a ctic a ll y a ll you need is a p re ssu r e c oo ker o r stea mer , a b lender a n d / or a " Ha p p y B a b y F ood G r inde r " , Pre ­p a r ing yo u r o wn b a b y f ood i s not a s t i m e c on su ming a s it ma y s eem . T he im ­p o r ta nt thi ng is to ma ke sure you kno w w h a t the nut r itiona l ne e d s o f a n i nf a nt a re a nd t r y your best to i n c o r por a te thos e f oo d s wh ic h he 1 p t he bod y t o g r o w a n d f u n c t i o n p r o ­pe r l y . E sp ec i a l l y, being v e get a r ia n s , you mi g h t wa n t to ta l k to. you r do cto r a b o u t v ita min a n d i r o n s u p p lements f o r you r b a b y . Too m a n y veg e t a r i a n ba bies I ' v e known a r e a nemic ,

G et book s to r e a d fro m the l i bra r y r eg a r ding nut r itio n . I t is ou r r e s pon si bilit y

a s p a r e nt s to s ee t hat t he s e b e a u t i f u l s o u l s a re h e a l t h y o n a ll l ev el s -b e g i n ning wit h t he ba s i C p h y sic a l p l a n e .

31

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liliiii$ ----..... 1"...-. ----�-

LETTERS . . .

S ome ideas on s c h ed u l i n g a r o u n d a n ew - b o r n . ( b y S v a r u p a I )

was g i ve n s u g ge s t i on s b e f o r e m y d a u g h t e r wa s b o r n o n h o w t o k e e p t h i n g s t o g e t h e r s o m e wh a t w i t h a n e w b a b y . F i r s t , m y L a m a z e t ea c h e r t o l d u s a b o u t a f l o w c h a r t s h e h ad m ade u p w i t h o n e o f h e r b a b i e s . S h e m a r k e d d ow n d i f fe re nt sy mbo l s f o r eac h h o u r o f t h e d a y , t o n o t e w h a t t h e b aby was do ing t hen ( c r y i ng , s l ee p i n g , b e i n g h e l d , e t c . ) S h e sa i d she f o u n d t ha t t h e r e wa s mo r e t i m e f o r n o n - b a b y a c t i v i t i e s t h a n s h e h a d t ho u g h t .

S e c o n d , r e a d " N a p w h e n t h e b a b y n a p s " . A t f i r s t , t ook t i me f o r s a ' d ha n a ' a t n i g h t a n d s l e p t o v e r i n t h e

d a y . I n o t i c ed I fe l t m o r e i n c l i n e d t o d o b a b y c a r e i f I cou ld med itate . T h e r e wa s m o r e c l a r i t y a n d l o v e . I

a l so slept a lot t o ge t s t r o n g .

I a l s o r e a d , " ho u s e wo r k w i l l a l w a y s b e w i t h y ou , b u t c h i l d r en g r o w u p f as t er t h a n y o u w o u l d e v e r I:, e l i e v e e " T h at helped me r eal i z e t h a t b a b i e s a re b e a u t i f u l p eo p l e , a n d i t ' s a b l e s s i n g to b e w i t h t h e m . D i a p e r s a n d c r y i n g d r e m a y b e j u s t g ood c l a s h .

L a t e r o n , I g o t h a l f - b a t h a n d I f o u n d t h a t i t c l e a r e d u p mood c h a n g e s f o r m e . ( N o m o p in g ) , I t f e e l s f r e s h and b alanced t o h a v e h a l f b a t h t o g e t h e r , a n d i t he l ps i n k e e p i n g o t h e r t h i n g s d o n e e

J u s t a f t e r m y d a u g h t e r w a s b or n , I d i d o n l y s l e e p i n g a n d s a ' d h a n a ' ; t h e n felt p r e s s u r e f r o m B A ' B A ' t o g o o n a n d g e t t h e other t h i n g s . O n e t h i n g I s e em e d t o h ave lea r ned w a s t h a t i f I a ss u m e d I c o u l d n ' t d o s o m e d isc ipl ine o r aspec t o f s p i r i t u a l p r a c t i c e , t h e n I c ou ldn ' t , and l i d g e t loc ked i n t o t h a t . M a n y t im e s i f I a p p l i e d 5 I i 9 h t 1 y mo r e d i 5 C i p l i n e t o m y s e l f , t h i n g s f e l l i n t o p l a c e s o I c o u l d d o t h o s e t h i n g s . S w a p p i n g e f f b ab y s i t t i n g a n d s a ' d h a n a ' m i g h t m a k e t h i n g s e a s i e r t h J n m e d i t a t i n g s i mu l t a n e o u s l y f o r p a r e n t s .

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" Supreme Radiance " i s pub lished in New York Sector through the inspiration of Shrii Shrii Anandamurtij i

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