crimson dawn - january 2013

Published by: Ac. Vimalananda Avt. Sectorial Secretary - New York Sector

Crimson Dawn

A’nanda Va’nii“The firmness of a person’s resolve makes him great. However lowly a person may be, he can become great by his determination. If you have a firm resolve to realize your goal, you shall become great. Without a firm resolution, you cannot achieve any-

thing”

Shrii Shrii Anandamurti

Edited by: Ac. Vimaleshananda Avt.Sectorial Public Relations Secretary

January - 2013 - Happy New Year!

Public Relations DepartmentNew York Sector

In this issue: “Parama Purusa the Great” “Good News” “Ananda Marga Publications” “Baba’s Stories” “AMURT” “The World is being Used and Abused” “Love is all there is” “Poetry Corner” “Recipe by Bhaeravii”

A’nanda Va’nii“La firmeza de voluntad engrandece a una persona. No importa cuán simple sea un individuo, puede llegar a ser una persona extraordinaria por su deter-minación. Si tienen el firme propósito de lograr la meta, pueden llegar a ser admirables. Sin una resolución firme,

no se puede lograr nada. ”


A’nanda Va’nii“La fermeté de la volonté d’une per-sonne lui fait grand. Cependant hum-bles une personne peut être, il peut devenir grand par sa détermination. Si vous avez une ferme volonté de réaliser votre objectif, vous deviendrez grand. Sans une ferme résolution, vous ne pouvez pas obtenir quoi que ce soit. ”


http://www.crimsondawn.info January 2013 - Pag. 2

Dear All, Namaskar! Please accept my humble greetings! Happy New Year 2013 !!

The New Year, 2013, is knocking at the door boldly falsifying the anguish caused by traumatic global pronouncements. Thanks God! That was a safe and sound exit. Prakrti (Nature) gently executes every whisper from Taraka Brahma, repeatedly assuring Hu-manity a glorious bright future.

Let’s not forget, every single life is unique, individually programmed for its worth in the Grand Cosmic Plan. Everyone is precious for the Cosmic Father. Each one is valuable in existence as well as for utility. Margiis are more so because we’ve chosen the indicated path of Sadhana, Service and Sacrifice. We opted for blessedness in exchange for a disciplined life designed personally by Parama Purusa. Wise are those who escape the wrath of Blind Dexterous Nature and enjoy the loving shelter of enlightening Taraka Brahma.

A glorious era waits with the note of positivism from “Ami Microvita’’ encouraging us to practice and promote Same -Samaja Tattva in place of prevalent A’tma -Sukha Tat-tva. Let’s partake in building the envisioned ideal Dharmic Society by firmly upholding the sanctity of Iist’a, A’darsha, Supreme Command and the Conduct Rules, above all. Let’s see the bright side of everything and in each one. We ought to grow into ideal sons and daughters of Baba by adamantly following the 16 points He gave us. Like father like progeny; we ought to become “The Ideal Disciples of the Ideal Master” on Planet Earth.

May the New Year 2013 bring His Blessings to all His children of varied caliber and help prove worthy! May we glorify His Great Mission of Dharma with His Grace! May all enjoy the bliss of being Physically Fit, Mentally Calibrated and Spiritually Connect-ed with Iist’a !

On 1 January 1966 Baba said, “Knowing oneself is the real knowledge; serving all with the ideation of Narayan’a, the real action, and the vow to please Parama Purus’a the real devotion.”

Brotherly Yours’ At His Lotus Feet,Ac. Vimalananda Avadhuta Sectorial Secretary,AMPS, NY Sector

Happy New Year 2013


The subject of today’s discourse is “Parama Purusa the Great”. In Sanskrit we say, Brhattvad Brahma, brm’hanattvad Brahma [“One who is great and has the capacity to make others great also”]. He is great. Why is He great? Because He is the biggest Entity. And not only for that is He called Brahma. Brahma means “great”. He is called Brahma not only because He is great, but because He makes others great.

It is the characteristic of the mind that it gets the form and wonts and attributions of its object of meditation, of its object of ideation. It is by the grace of that Parama Purusa, that Brahma, that when one accepts Him as the only object of adoration, as the only object of meditation, he also, the meditator also, becomes like Brahma – and that’s why He is called Brahma.

In Sanskrit brhat means “great”. There are many other words in San-skrit whose meaning is “great”, but the word brhat and other words are not the same. Brhat means “great, but that cannot be measured”. And the meanings of all other words are “great, but that can be mea-sured”. The Himalayas are also great, but they can be measured. The word brhat can be used only for Parama Purusa, because He is the only entity in the universe which cannot be measured. And when a spiritual aspirant accepts Him as the only object of adoration, as the only object of meditation, that aspirant also becomes great like the Object.

You should remember that He’s not only the Supreme Subjectiv-ity, but He’s also the Supreme Positivity. You may say that positiv-ity and negativity are two different projections of the mental faculty. Then why should we use the word “positivity” for Him, and why not “negativity”? Yes, positivity and negativity are two expressions of the same Supreme Entity. When He creates something, when the sprout comes out from one of the unbalanced triangles of His at-tributions, that starting-point is the point of supreme positivity; and in the course of creation when so many waves of so many lengths of so many inferences come out from Him, then the last point, the culminating point, of creation is the point of supreme negativity. The crudest form of human existence is the point of supreme negativity, and the march of the spiritual aspirant starts from that point of su-preme negativity and goes towards the Parama Purusa, towards the nucleus of the Universe, who is the point of supreme positivity. So this point, this object of adoration, is the Supreme Positivity as well as the Supreme Subjectivity. An object moving towards the subject. It is a peculiar position. Yes, the object is moving towards the subject by being attracted by the subject. And because He is the attractive faculty, that’s why Parama Purusa is Krsna. “Krsna” means the Su-preme Attractive Faculty, the Supreme Subjectivity.

He is also known as Shiva, because the meaning of the word Shiva is “the supreme balanced position”, “the Supreme Non-Attributional Entity”.

Now, He’s great because He’s immeasurable, because He has got the faculty to make the aspirants great. But He’s a singular entity. Why a

singular entity? When the aspirant meditates on Him, that aspi-rant also becomes one with Him, as great as He is. So His identity always remains a singular entity.

It is said that our Parama Purusa is omniscient, He is omnipo-tent, He is the accumulation of all attributions, but He cannot do two things. He cannot create a second Parama Purusa. Because if a second Parama Purusa is created, then the hub of that second Parama Purusa will coincide with the hub of the original Parama Purusa, and they will become one. So He cannot create a second Parama Purusa. And another thing that He cannot do is, He can-not hate anybody. He’s the All-Attractive Entity. And when that attraction is the primary factor, how can there be hatred in Him? Hatred means repulsion, but He’s the Attractive Entity; so He cannot hate anybody. Even if He tries to hate anybody, He cannot do so. He has got these two imperfections. [laughter]

He is a singular entity. And He is the supreme factor behind all creations. You know, existence, all attributions, all movements, all are different expressions of faculties having crores of different waves, waves of different lengths.

Now, from a particular nucleus of any object, so many waves emanate; but those objects from which so many waves emanate are nothing but emanated expressions of that Supreme Nucleus. So He is the Supreme Creator of all created beings, all emanated entities. These waves of different lengths creating so many infer-ences in the universe are known as deva in Sanskrit. Deva means “faculties personified”. But as these unique emanating entities are emanated beings of the Supreme Entity, that’s why the Parama Purusa, the Supreme Entity, is known as Mahadeva. And we find this Mahadeva in three stages, in three phases, in three objective subjects of ideation.

Three Phases

Common men, ordinary created beings, feel that there is some controller, some controlling entity. They also feel that they are ordinary beings, but that controlling entity controls those or-dinary beings; so that controlling entity is not at all a heavenly body, but something of the physical world, something very near, something having a close proximity to their existence. Ordinary created beings are just like animals, eating, drinking, sleeping, dying. They say, “O Creator, O Controller, we are just like ani-mals, we are just like pashu; You are our Lord. You just liberate us from the bondage of crudity. You are Pashupati, we are pashu; You are Pashupati. You just elevate our standard and lead us to the stance of supreme humanity, supreme divinity.”

In the second phase, man becomes more a psychic entity than a physical one. He feels that there are innumerable waves of dif-ferent lengths, creating so many physical and psychic objects and creating so many inferences. They feel that their physical existence is not everything. In the case of humans, the psychic

“Parama Purusa the Great” by Shrii Shrii Anandamurti


entity is more important than the physical entity. They feel that the source of psychic inspiration is that Supreme Controller. And they are to fight against all depraving, all degenerating, forces with the help of that Supreme Entity. These spiritual aspirants are spiritual heroes, spiritual soldiers. They are brave. In Sanskrit they are called viira, and their lord is called Viireshvara.

In the third phase, the aspirant realizes the fact that the human entity is more a spiritual one than a psychic entity. And in this third phase they feel that the lord of all emanating vibrations or ema-nated vibrations is the supreme Mahadeva. He is the only goal, He is the only desideratum of human beings, and especially of intel-lectual beings.

So the spiritual march starts from the point of supreme negativ-ity and moves towards the supreme positivity. The great Parama Purusa, He is great, and because of his greatness He is all-pervad-ing. Everybody, every entity, every thought, every attributional or non-attributional spiritual entity or entities, are within His fold.

He is all-pervading. In Sanskrit “all” is called sarva. In sarva there are three sounds: sa, ra, va. Sa is the acoustic root of sentient prin-ciple. Sentient principle means “that gives pleasure, that helps an aspirant enjoy the spiritual bliss”. Now in the word sarva we use the sound sa, because all these entities came from the Supreme Purusa, who is just touching the extremity of sentient principle. I said “just touching the extremity of sentient principle”, because He is above the scope of the sentient principle. The sentient principle can touch Him, but cannot reach within His vast periphery.

Then comes the sound ra. You know, when there is an entity, when there is a movement, a sound is created. And that sound is called the acoustic root of that entity or of that movement. You are mov-ing. A sound khat’-khat’-khat’-khat’ is created. So that sound khat’-khat’ is the acoustic root of your actional movement. Similarly, not only is there an acoustic root, but there is colour also. For each and every existence there is colour; that colour may or may not be vis-ible; there is sound; that sound may or may not be [audible]; but there is sound and colour. For energy, you know fundamentally all energies are one. And that’s why one energy can be converted into another. And the acoustic root of energy is the sound ra.

And each and every created being has got its particular character-istics. For characteristics, or dharma – the Sanskrit term for “char-acteristics” is dharma – the acoustic root is va.

So the starting point is in sentient sa; and everything moves with the help of energy, and its acoustic root is ra; and everything has got its peculiar characteristics, so everything has got the sound – acoustic root – va. Sarva means “everything”.

Parama Purusa lies coverted within the scope of sarva. He lies co-verted. You see the light; you see the bulb. And due to the electrical

energy, you see this light. And due to the electrical energy, you can see its effect, but the original entity is not seen. Similarly, Parama Purusa lying coverted within the jurisdiction of each and every-thing motivates everything, but He remains unseen. That’s why it is said He is the Supreme Reflecting Plate. When your organs see something, or, say, hear something, those waves of hearing or see-ing get reflected on your mental plate, and the reflection portion is your perception, and the reflected portion is your memorized portion. But this reflecting plate, the unit mind, exists because each existence is witnessed, that is, reflected, by the unit consciousness, the unit cognition. Similarly, the unit cognition gets its existence recognized because of the existence of the Supreme Reflecting Cognitive Entity, that is, Parama Purusa. And that is why unit cog-nition is called atman in Sanskrit, and the Supreme Cognition, that is, Parama Purusa, is called Paramatman.

Now, people who are guided by, who are propelled by, the actional faculties, feel that they are doing something: “I’ve done this; I’ve done that.” But how can a man do anything without the help of vital energy? That vital energy, wherefrom does that vital energy come? It comes from water, air, food, light. Wherefrom do those things, that is, air, light, water, come? They come from the Supreme Operative Principle getting the scope to create something accord-ing to the wish of Parama Purusa. So a man can do only when he is helped by Parama Purusa and gets vital energy from Parama Purusa. Without vital energy a man cannot do anything. So the supreme doer of each and every work is that Supreme Entity, and not an ordinary human being.

And the last thing that one should remember is that this great Para-ma Purusa is the supreme shelter of everything. In a small atom, electrons have got the shelter of the nucleus. In our town of Kings-ton, Kingston is our shelter. But Kingston’s shelter is the country of Jamaica. And Jamaica’s shelter is the continent of America; and America’s shelter is this globe; this globe’s shelter is the solar world, solar system; and the solar system’s shelter is Parama Purusa. So Parama Purusa the Great is the supreme shelter. We are sheltered by Him, we are sheltered in Him, and finally we will be sheltered in His Supreme Nucleus. There is no alternative. The sooner a man realizes the fact, the better it is. So it is said that the spiritual path, the movement from the supreme negativity to the Supreme Subjec-tivity, is a path for intellectuals, for intelligent people, for cunning people, for clever people. So it is said that the devotees are the clev-

erest people in the uni-verse. You should always remember this fact.

23 September 1979 DMC, Kingston

“Parama Purusa the Great” by Shrii Shrii Anandamurti (cont.)


Good News from Toronto and suburb area

Dada Parinirvananda and Dada Dayashiilananda are reporting from Canada:1.Regular Dharma Cakra 15 to 20 attendance at Brampton Saturday 6pm.2. Regular Yoga and Meditation Classes at Humber College on Fridays and at Hari Narayan Temple on Wednesdays3. Meeting at Cambridge, Ont. Krsna Temple once a week. Meeting (Table talk)twice a month at Oakville Ont.4. MU Garden at Quebec, St Andre Avellin has been extended 3 times more than previous year.5. Mass feeding is regular.

There is regular Sunday pro-gram (3pm to 6pm) mass feeding to shelter people at downtown Toronto. Almost 200 to 300 people get fed.

Social gathering at Devi Temple in Pickering.

Mr. David Tilson , Orangeville. Ont. is continue helping AM and interested with Prout books.


Denver bridges to the World

Dada Dharmapremananda has just returned from India where he was engaged in sev-eral development activities in different projects. As traveling towards Denver, he had a chance to conduct two meditation classes in New Jersey and Boston area. Both were well attended and 2 people got initiated out of it.

Another meditation class was given to an audience of 8 people in Kansas City which resulted in one initiation.Once in Denver he dedicated his expertize for building up the activities in cooperation with the margi of the Unit. The result were soon apparent. Denver unit is thriving: there were 15 people for Dharma Cakra that is happening every Sunday. The plans for revital-ize the unit and bringing a new flow were drawn and quickly executed.

The Food Distribution program has started in Denver now with the first one to happen on 23rd of December. Also the basement of the Jagrti has been turned into a food bank. Currently we collect non-perishable food items from different agencies and store it. This program is an upgrade of the Food Pantry that used to be run from the Jagrti itself. It was very successful in the past and the new program is guaranteed to receive equal attention and likelihood.Here is how Dada reports about the Food Distribution program just concluded:

“Last sunday we got all margiis of Denver gathered and did our first mass-feeding of the year for homeless on the streets of Denver. We find most of these people hang-ing around by the Rescue Mission Shelter. We chose this spot to distribute about 85 mexican-bean-burritos and 2 big potful of hot soup along with fresh mineral water. We served about 70-80 people. This took a dedicated effort from a few of us for about 4 hours in the Jagrti Kitchen and then load up the van.”


Dada was able to raise funds from sympathizers to support Anandapur, Trivandrum and Sultanganj projects in India which amounted to about $17,000/-. These projects are mainly educational projects where students receive Primary and Secundary education according to the Neo-Humanist curriculum of Ananda Marga system of education. Most of the images refer to these ongoing projects.


Ánanda Márga: Elementary PhilosophyThis was the first-published of the more than 250 books of Shrii Shrii Ánandamúrti, and continues to hold its place as an introduction to his entire philosophy. Its speciality is the use of formal, though simple, logic to make an utterly convincing case for the existence of Su-preme Consciousness and the need of spiritual practice

Ánanda SútramIn the best traditions of sútra literature, the eighty-five sútras of this book serve, with breathtaking concise-ness, as a framework for the entire Ananda Marga ide-ology. In this book the author has in a few vivid strokes presented humanity with original concepts of metaphysics, epistemol-ogy, ethics and macro-history.

Discourses on Tantra 1In this first volume,the author dis-cusses Tantra’s soaring philosophy, investigates the science of mantra and kuòìalinii, and rediscovers pieces of Tantra’s forgotten history.

Discourses on Tantra 2The author explains what sets Tantra apart from any other spiritual path - and discloses much about the actual practice of Tantra.

Discourses on the MahábhárataMahabharata literally means “Great India”. Hence Mahabharata became the name both for a campaign led by Krsna to unify In-dia, and for the epic composition about that campaign. Shrii Shrii Ánandamúrti gives a unique analysis of the historical context and of some of the key figures, in-cluding Krsna himself.

Guide to Human Conduct, AHerein the author explains Yama and Niyama, tradi-tionally-accepted cardinal principles of morality, in a modern way, and at the same time places those prin-ciples on a clear scientific basis.

Namah Shiváya ShántáyaShiva the historical personality has long been lost to view, hidden under layer upon layer of myth. Here the author removes the veils of seven thousand years of time to reveal Shiva the great spiritualist, Shiva the hu-manitarian, Shiva the pioneer of arts and science.

Namámi KrsnasundaramHere the author has compares different philosophies to the life and personality of Lord Krsna. The author sets out the two distinct facets of Lord Krsna’s personality: Vraja Krsna, the lord of devotion, and Parthasarathi Krsna, the lord of karma yoga, ceaselessly engaged in

the battle against injustice.

Yoga PsychologyThe science of psychology, as stud-ied and practised within the tradi-tions of yoga and Tantra, begins with our cakras (or plexi, psycho-spiritual centres) and the various glands associated with each cakra. The development of these struc-tures is influenced by all our past actions and by a range of environ-mental factors that, like the mind itself, go far beyond what is con-ventionally contemplated by psy-chology.Social Philosophy (by Shrii Prabhat Ranjan Sarkar)

Awakening of Women, TheThroughout his life, the author was deeply concerned about the conditions of women in society. He sup-ported the emancipation of women from the bonds of dogma and ignorance. This book is a compilation of all the author’s discourses and comments about the social and spiritual roles of women.

Human Society 1Here the author demonstrates at the outset that so-ciety must be built on a foundation of morality and must move progressively forward in order to establish itself in universal humanism. Then from the vantage

Ananda Marga Publications


http://anandamargabooks.com

point of that universal humanism, the author examines different issues of education, social justice, and the ju-dicial system; and probes the impacts that practitioners of various professions may have, for better or for worse, on the social body as a whole, depending on the expan-siveness of their minds

Human Society 2Here the author introduces his theory of history and social change. Economist Ravi Batra has based his best-selling economic books on the Law of the Social Cycle as explained in this book. Historians and futurists are calling this a landmark work in understanding the pro-cess of social change.

Liberation of Intellect, The: NeohumanismThis revolutionary book explains the root causes of forces that threaten society and the planet, and offers a unique solution. Neohumanism is a world-view that safeguards and enhances the development of one’s in-ner spiritual assets. It is characterized by love for the Supreme, and finally overflows onto all objects, ani-mate and inanimate, created by the Supreme.

Light ComesA collection of pocket-book inspirational excerpts from discourses by P.R. Sarkar.

Thoughts of P.R. SarkarA collection of short thought-provoking excerpts from discourses by P.R. Sarkar. A tiny pocket-book you can carry with you for on-the-spot inspiration. Subjects include evolution, consciousness, spiritual practices, intellect and intuition, service, morality, art and litera-ture, women and democracy.

Idea and IdeologyLike no other book, but rather like spiritual practice itself, Idea and Ideology methodically, in a careful se-quence, expands the reader’s horizons and mind. It concludes by using the spiritual vantage that has been gained, to focus on the social problems of the earth.

Prabhát Samgiita 1Samgiita means the combination of vocal music, in-

strumental music, and dance. Prabhat was the given name of the composer of these songs, so the school of music that these songs embody has been named Prab-hat Samgiita. This volume presents the lyrics of the first 200 songs with their English translations.

Shabda Cayaniká (series)Ostensibly, Shabda Cayanika is a series devoted to the linguistics and philology of the Bengali language, but in reality it is much more than that. The author uses the platform of the word as a point of departure to take the reader on a journey through all the varied land-scapes of human knowledge.

Yogic Treatments and Natural RemediesThe object of the art of healing is to cure a patient, both physically and mentally. So the question is not the ad-vocacy of any particular school of medical science, but rather the welfare of the patient. Diseases can be cured through natural methods of yogic exercise, water, diet, herbal medicines, sunlight and air.English titles by other authorsYoga and Meditation

For more information: [email protected]


A Family Relationship

While doing as per his desire, one should always remember: that Supreme Entity is not the boss; that Supreme Entity is the loving Father. The relationship is not official; the relationship is purely personal.

Baba’s Namaskar to Margiis

As the new decade began, the spiritual lives of most disciples still revolved around seeing Baba in the jagriti, going on field walk, and attending DMC programs whenever they got the chance. When they would see other Margis in the street, they would often embrace each other and shed tears. One day, Baba was talking with Kshitij when he warned him that this devotional phase would not last much longer.

“You will all be sad to see it pass,” Baba said.

“But Baba,” Kshitij asked, unable to hide his disappointment, “why does this have to happen?”

Baba remained impassive. “After the devotional phase comes the intellectual phase. Without an intellectual revolu-tion, an ideology cannot be established.”

During the fifties and early sixties there was no system of recording Baba’s General Darshan talks or taking notes, nor did Baba re-dictate them afterward, as he did with his DMC and RU talks. Occasionally, some interested devotee would take notes of his own volition, but the vast majority of those discourses have been lost. In March 1963, one devotee took notes during a General Darshan. The following excerpts show the informal nature of Baba’s General Darshan talks at that time. In the preface to his notes, this disciple explained that while it was too difficult to preserve Baba’s exact words, the spirit of what Baba said was faithfully reproduced.

As Baba took his seat, he said, “In the Mahabharata period we find two persons coming quite close to Shrii Krish-na—Arjuna and Sudama. Both were greatly devoted to him. Now tell me, which of the two is the greater devotee of Shrii Krishna, and whom would you choose as the ideal of your life?” One by one, the persons present there expressed their views ... when all had expressed themselves, Baba said, “Devotion means unconditional self-sur-render. One who has more of it is a greater devotee than one who has less. Arjuna and Sudama were both great devotees, but while comparing their devotion by this yardstick we have to say that Sudama was a greater devotee .. . Arjuna refused to fight when Shrii Krishna asked him to do so.This shows that Arjuna did not have full faith in, and complete sur render to, Shrii Krishna... On the other hand we notice a complete surrender by Sudama. He never desired anything from Krishna, his friend who could have given him anything and everything ... Even when his wife forced him to go to Shrii Krishna to request him to remove his poverty, he went to him but didn’t ask for a thing... Now whom should you take as your ideal? Neither of the two, neither Arjuna nor Sudama. Neither of the two is perfect, so how can you take anything imperfect as the ideal of your life? Your ideal is to be perfect, so your ideal should be the Lord and the Lord alone. No one else should be your ideal.

“And if he finds that you have the potential to do his work, but you are lacking in self-surrender and you have nirt foregone your ego, then in such a case he will first create circumstances in which your ego will be forced to yield and surrender. Only after this will the Lord choose you to be the medium for his work. This was the case with Arjuna. Arjuna had the potential, but he also had some ego left in him. Shrii Krishna first made him surrender by

Baba’s Stories from Anandamurti The Jamalpur Years by Devashish


showing him his cosmic form, and then alone was Arjuna chosen to be his medium.”

In one of these General Darshans, Baba asked everyone if they wanted to hear the cosmic sound. Their response was an enthusiastic yes. Baba asked for the doors and windows to be closed. He had the women sit on one side and the men on the other. Then he asked everyone to begin meditating. “Those who do not hear the sound,” he said, “should raise their hands but remain silent.” A few disciples raised their hands but put them down again a few moments later.

Sakaldev, a lawyer from Muzaffarpur, started hearing the beautiful sound of a flute. The longer he meditated, the more it grew in intensity. But at one point he felt a sudden urge to open his eyes. When he did, he was surprised to see Baba leaving. The rest of the Margis were deep in their meditation. Some had already fallen into trance. Afraid that he might never hear that sound again, he ran after Baba and caught up with him just outside the gate. When he reached down to touch Baba’s feet, Baba said, “Sakaldev, what do you want? Mukti? Moksha?”

“Baba, I just want to be with you.”

“Tatastu” Baba replied. So be it.(in the photo below Baba and Pranay about 1963-4)


AMURT - Syria crisis response

The Syrian crisis has led to a large number of Internally Displaced People (IDPs) and refugees. At the end of Sep-tember this figure stood at around 2 million IDPs in Syria and 500,000 refugees in neighboring countries.

Most of these people depend on humanitarian assistance, or sharing host families’ dwindling resources to meet basic needs. This figure is growing daily and has led to a doubling of people in need in the last couple of months.

AMURT works with local and international partners in the Chouf mountain villages in Lebanon to provide Syrian refugees food, winter items and providing assistance with medical and educational needs.

Many of the refugees have harrowing tales to tell. Mohammed, a grandfather, took shelter with relatives in western Syria, but had trouble even getting bread as the streets were too dangerous to enter. He used his savings to pay an extortionate fee to a driver to take him across the border. “It was like escaping from jail,” Mohammed said. “The driver took a lot of money because we could die in the street.” We have organized much-needed medical supplies and winter items for Mohammed and his family.

AMURT is appealing for funds to meet the needs of the increasing numbers of refugees seeking our assistance.

Stoves are distributed to refugee families in the mountainous area of Lebanon.


Food distribution where each fam-ily received 40 kilos of food items, 10 kilos of baby food and 10 kilos of non-food household items.

During home visits AMURT representa-tives talks to refugee families about their needs and opportunities in Lebanon.


Civilización y Cultura por Arpan Kumar

“La honestidad individual es muy importante es este período de la civilización. Con la extinción de la honestidad la civilización no sobrevivirá. El largo esfuerzo de la raza humana será en vano, y sin sentido los logros intelectuales.” (The Thoughts of P. R. Sarkar. 1981, Ananda Marga Publications. Tijala, Calcutta)

Shirii Shirii Anandamurti .

Van a ser ya treinta y dos años cuando nuestro maestro expresó estas sabias frases relacionadas con la civilización. Estas ideas referidas por nuestro maestro se encuentran en el contenido de un libro pequeño editado en Calcutta y fue hace ya mas de tres años que una Marguii en su viaje a la India se hizo de este ejemplar y de manera bondadosa me lo obsequió aca en México; se trata de un ejemplar con tapas de colores combinando el negro y el carmesí y con no mas de nueve centímetros de anchura por trece de largura.

En las últimas tres décadas en este planeta ha ocurrido una remoción como consecuencia al desarrollo tecnológico que ha estremecido a todos los contemporaneos. En este devenir los términos de cultura o civilización han logrado ser entendidos de manera fecunda superando con creces la comprensión que se tenía de ella en otros momentos de la humanidad.

En los inicios de la civilización occidental predominaban las relaciones en base a la fuerza y violencia ejercida por los ejércitos triunfadores. Así en la península europea se sucedieron los primeros contactos entre los salvajes nórdicos nómadas y los romanos al principio de nuestra era, se desprenden de aca guerras por la dominación y se recibe de herencia una cultura con caracter imperialista y desprecio a la vida humana, sin embargo, con el pasar del tiempo estos grupos y otros fueron mezclando sus costumbres, creencias e intereses de poder hasta evolucionar en la cultura occidental actual, es decir una cultura híbrida.


En nuestros tiempos el neo humanismo encuentra una civilización dicotomizada. Por una parte aparece una excepcional ricura conceptual acerca de la cultura y por otra van prosperando las relaciones humanas caracterizadas de manera enfatica por el utilitarismo y la deshumanización.

Actualmente se concibe como cultura “la forma de ser” o sea la forma de ejercer el habitus ( La manera como va modificando una persona sus disposiciones internas durante el tiempo.). El habitus implica la historia interna de un individuo que arranca desde el vientre de la madre y se significa al ir introyectando e integrando la experiencia de la persona durante el transcurso de su vida. Esta dinamica se realimenta de un modo dialéctico con la cultura externa que es social e histórica. De tal manera que cultura para el individuo es el resultado de la lucha y aprehensión de dos momentos: interno y externo.

Cultura implica las representaciones mentales a corto y mediano plazo, los desplazamientos en territorios concretos y abstractos y el uso de imaginarios, todo esto para crear la identidad que incluye las dimensiones individual y colectiva.

En este sentido las experiencias para llevar nuestro mensaje neo humanista a nuestros semejantes debería incluir el esfuerzo de adaptarnos a la cultura de los otros o el otro, que muchas veces puede ser distinta a la nuestra ya sea por edad, género, clase o etnia. En este sentido los mensajes que tratamos de llevar a los niños en sitios rurales en México ha sido una experiencia interesante en la cual hemos entrado en contacto con la música, con lo lúdico y grupal, la salud y educación.

Estos esfuerzos han implicado tres años de trabajo con la comunidad para irnos sensibilizando mutuamente, crear un ambiente de confianza y respeto, lograr de manera gradual expresar y así comunicar el mensaje de P.R. Sarkar de ir enriqueciendo las perspectivas para difundir la conciencia del Dharma.


“Individual honesty is very important in this period of civilization. With the extinction of honesty civilization will not survive. The long effort of the human race will be in vain and intellectual achievements will become meaningless.“ (The Thoughts of PR Sarkar. 1981, Ananda Marga Publications. Tijala, Calcutta)

Shirii Shirii Anandamurti.

It will be thirty-two years since our teacher said these wise statements about civilization. These ideas reported by our teacher are found in a small book published by Ananda Marga Publications. A Marguii on his journey to India was so kind and he gave me the book here in Mexico.

In the last three decades on this planet there has been an advancement due to technological development that has shocked all contemporaries. In this future the terms of culture or civilization have been fruitfully understood far beyond the understanding that they had at other times of humanity.

In the beginnings of Western civilization relations were dominated and based on force and violence by armies winners. At the beginning of our era in the European peninsula the first contacts between the Nordic wild nomads and Romans were in the form of wars for dominance and inheritance. They resulted in an imperialist culture and contempt for human life. However, with the passage of time, these groups and others were mixing their customs, beliefs and interests of power to evolve in modern Western culture, ie a hybrid culture.

In our time the neo humanism is a civilization dichotomized. On the one hand appears exceptional conceptual strength about another culture and human relations will prosper emphatically characterized by utilitarianism and dehumanization.

Civilization and Culture by Arpan Kumar


Today culture is seen as “the way of being” that is the way of exercising the habitus (the way a person is changing its internal arrangements for the time.). The habitus involves the internal history of an individual who starts from the womb and is meant to go introjecting and integrating the experience of the person during the course of his life. This dynamic is fed in a dialectic with external culture that is social and historical. So that culture for the individual is the result of the struggle and absorption of two parts: internal and external.

Culture involves mental representations in the short and medium term, the displacements in concrete and abstract territories and the use of imaginary, all to create the identity that includes individual and collective dimensions.

In this sense the experience to carry our message to our fellow neo humanist should include the effort to adapt to the culture of the other or the other, which can often be different from ours because of age, gender, class or ethnicity. In this sense the messages we try to take the children at rural sites in Mexico has been an interesting experience in which we come into contact with the music, with the leisure and group health and education.

These efforts have involved three years of work with the community to go to sensitize each other to create an atmosphere of trust and respect for gradually achieving, expressing and communicating the message of PR Sarkar enriching the prospects of going to spread awareness of the Dharma.


You who listen to mebut keep your silence;how many feelings are therebehind your thoughtskeeping you from telling?The magic of life is theuniqueness of each and every momentthe opportunies we,loose from connectingabout all the lovethat could have beenyet was not!Our truthest regret.

And while I dance at this doortreshold,from young to old, to young and bold,living minutely and thinking of the infiniteabode;The sun sees me during the dayand at night a million winksand the moon lining glowupon my sholders;the watching eyes of the supremeis anything,that could to anyone be told.That vigilance is the great silencewe all share.

Above and beyondour milling,there is the greatspiral road to theinvisible,Our dying and birthsis the way we arebeing pulled,and the true longing.All this imposedmediocrities arenot really part of us.We are never small,we come from the noblestdescent,and our true home,oh,just a hint of it,of who we really arewill make us turnand never againsleep.Oh, be that particle’sfree magnet,and let yourself betaken by the great mountainwhose pull is strongwhoever is touched loosesa grain of sand,and gains the infinite.

Selected poems from the facebook page of Dada Muktatmananda.


Unfold me from these joyful worldswhere the fever of pain alwaysends in song.These giddy windingever new roads,countless surprisesrippling through my eyes.I have grown weary of beautyweary of loves struggles;I am to arrive from these wavesto were tranquility and insanity,expression or no expression,are sung on one note.

Drifting my mindin this empty roomdelve in happy times;When I return,the world make sense after a while.You said,We must not linger in the past,however your memories oftenare my ballast,and my anchor amidst waves;Everything revolves in thinking of you,sublime formless light,that once sailed across these tides;My intellect is the jetsam,needing recue,the invalid staring on the ascending road from the bottom of a hill;Yet my heart always takes me there,it has a way with the divine;it seems to capture the cosmicwhere all thoughts failwith simplest of feelings.Nevermind these tears,they do not obstract my visionwhere there is little to see;They are not sadness,they come from that knowingfree from all thinking.

Renaissance Artists and Writers Association, (RAWA), was founded by Prabhat Rainjan Sarkar in In-dia in 1958 in order to restore art to its true role as an instrument for social and spiritual awakening. He en-visioned a New Artistic Renaissance where artists and writers would unite and inspire society to move forward in a progressive direction.“When artists, absorbed in the essence of love, try to convey it to the people through their language, rheto-ric and subtle suggestions, the sweetness of their artistic genius reaches the apex of expression.” (‘The Practise of Art and Literature,’ by Shrii Prabhat Rainjan Sarkar.)

The one who,In serenity hums,In the innermostHeart,The song of bodyAnd mind,And extending itTo the spiritual realm,Won’t ever again sleep,Saving this drop fromThe endless loop,ensconcing it in to the sea.

Consciousness, Ocean,from across eternity,wink time,blow space,smile the person;Conscious drops left over,on the rock of livingthe spell of a great wave!Many things are said and donein our constant dreaming movement,yet the only thing truly happeningis our returning.


Recipe by BhaeraviiSweet Potato Casserole with Maple

Pecan Topping

The Jewel yam is, in fact, not a yam, but an orange-fleshed sweet potato, the root of a prolific vine. Jewel yams are ovate and cylindrical in shape, tapering to points at the ends. They have a rough semi-thick skin with a lovely deep rose-hued color. The flesh is brilliant orange, moist and starchy textured, that increases in color when cooked. Its flavor is delightfully sweet and satisfying.

The Jewel variety, along with the Garnet yam, is one of the most common sweet potatoes cultivated for the American mar-ket. Its peak season is fall, but available year round. Sweet potatoes and yams provide numerous health benefits, much more than regular potatoes, including: Antioxidant properties, anti-inflammatory benefits, and blood sugar support. They are included as a first food for babies. The orange-flesh yams are exceedingly rich in beta-carotene. They are rich in unique phytonutrients, including polysaccharide-related molecules called batatins and batatosides.

Sweet potatoes also include storage proteins called sporamins that have unique antioxidant properties. Sweet potatoes are an excellent source of immune-supportive vitamin A (in the form of beta-carotene). They are also a very good source of free-radical-scavenging vitamin C and manganese. In addition, sweet potatoes are a good source of bone-building cop-per; heart-healthy dietary fiber, vitamin B6, and potassium; and energy-producing iron. Even better yet, they taste great, naturally sweet.

Ingredients: 4 large or 6 medium sweet potatoes, cooked (I used a pressure cooker) and peeled2 tablespoons butter1/4 cup soy creamer or soymilk/half and half or whole milk1/4 cup orange juice1 teaspoon vanilla extract1/4 cup organic granulated cane sugar1/4 cup maple syrup1/2 teaspoon salt3/4 teaspoon freshly grated nutmeg3/4 teaspoon ground cinnamon

Topping:

1/2 cup light brown sugar, packed1/3 cup unbleached all-purpose flour or whole wheat pastry flour

1/4 cup cold butter, cut into pieces

3/4 cup chopped pecans

2 tablespoons maple syrup

Preheat the oven to 350º F and spray a 2 quart casserole dish with non-stick spray (or wipe with canola oil).

In a medium bowl, mash the sweet potatoes with the butter until smooth. Add the milk, orange juice, vanilla, sugar, maple syrup, salt, nutmeg and cinnamon; stir to combine. Pour into prepared casserole dish.

In a small bowl, combine the sugar and flour. Mix in the butter with your fingers to make a crumbly topping. Stir in the pecans and and drizzle over the maple syrup until well-combined. Spread or sprinkle over the casserole and bake for 40 minutes, until topping is bubby and golden brown. Serves 8 to 10.


Where you can find Ananda Marga in North and Central America and Carabbeans. Offices, Spiritual centers , Rural devel-opment projects , Schools. Ananda Marga serves the Community in many different ways. You can locate here the places of your interest.·

New York Sectorial OfficeAnanda Marga 97-38 42nd Ave Corona, NY 11368 Tel. 718-898-1603

Ananda Kanan Master Unit3157 County Road 1670 Willow Springs,MO 65793 Tel. 417-469-4713Ananda Kanak Master UnitSt. Andre’ Avellin - Quebec - CanadaTel. (819) 983-7389

Ananda Girisuta - Prama Institute 310 Panhandle Rd Marshall,NC 28753 Tel. (828) 649-9408Ananda Vrati - Quest Center RR1 Box 1366 Hop Bottom,PA 18824 Tel. (570) 289-4021Ananda Dham Organic Peach Farm 42310 Lake Hughes Rd. Lake Hughes, CA 93532 PH: (661) 724-1161, (323) 770-4337 Ananda Dhiira Master Unit 19393 Sanctuary Rd Penn Valley, California 95946-9700 Tel.(530) 432-3618

Ananda Lina Master Unit2308 N. Highcross Rd, Urbana, IL 61802 Tel. (217) 344-6299

AMURT Global Coordination2502 Lindley Terrace Rockville, MD 20850 Tel. (301) 738-7122 www.amurt.net

Ananda Marga in LA1245 S Norton Ave Los Angeles, CA 90019 Tel. 323-734-7211 253-226-8639 Ananda Marga Yoga Meditation - Los Altos Hills27160 Moody Rd Los Altos, CA 94022 Phone: (650) 948-2865Ananda Marga Yoga in Denver854 Pearl St Denver, CO 80203 Tel. (303) 839-8420

New Day Ananda Marga School1825 SE Clinton St Portland, OR 97202 Tel. (503) 231-7425

Ananda Marga of Alaska3211 Murphy Dome Rd Fairbanks, AK 99709 (907) 479-5618Ananda Marga MonterreyAbasolo Ote 884Monterrey, N.L. 64000Tel. +52 (81) 8375 3351

Doblado Norte 914 Zona Centro Monterrey, Nuevo León 64000

Ananda Maya Duhita Master UnitAllende, N.L. - Mexico

Ananda Marga Cuernavaca, MORJesús H. Preciado No. 309 Colonia San Antón Cuernavaca, Morelos 62190 Tel. +52 (777) 310 0604 Ananda Marga SchoolJardín de Niños Elena Emmanuel Carballo Calle Hueman 107 Santa Catarina, Nuevo León Tel. +52 (81) 8316 0409 Ananda Marga México, DFAmado Nervo No. 15 Int. 3 Colonia Agricultura México, Distrito Federal 11360 Tel. +52 (55) 5342 1637Ananda Marga GuatemalaLote 8 Manzana S Colinas de Minerva Zona Mixco - GuatemalaEscuela de Ananda Marga La Limonada. Ciudad de GuatemalaUnidad Maestra Ananda Maya DiipaSanto Domingo Xenacoj - Guatemala. CEAMNICA - Centro Educativo Ananda Marga Colonia Reconciliacion, Managua - Nicaragua

Ananda Marga Columbus 5799 Brinkwater Blvd, Hilliard, OH 43026Tel. (614)771-1018Ananda Marga of Dallas2355 Trellis Place Richardson, TX 75081-4770 Tel. (972) 699-3838

Ananda Marga School in HaitiRua Magua Prol. - Delmas 31 - Port Au Prince

Ananda Marga Costa Rica

Ananda Marga Dominican Republic

Ananda Marga Jamaica

Ananda Marga in New York Sector

Women Welfare Dep. OfficeAnanda Marga94 - 38 212th St.Queens Village, NY 11428Tel. 631-704-8131

Compiled by : Ac. Dhanjoo N Ghista

348 pp

First Edition - January 2012

978-1-105-42574-5

US$35

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A n a n d a M a r g a P u b l i c a t i o n s

S e l f - R e a l i z a t i o n & S e r v i c e t o H u m a n i t y

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Ananda Marga Publications presents new editions that bring the thoughts and works of Shrii Prabhat Rainjan Sarkar (1921 - 1990) available to a greater public.

Today humanity is in great need of inspiration and guidance. Ananda Marga strive to bring the ideals of sel�ess service and inner realization as a common path for the global society.

Spirituality is something practical, it cannot be con�ned in books. Yet the words and inspiration of Shrii Prabhat Rainjan Sarkar are a perennial source of new ideas and a push to spring into action.

anandamargabooks.com carries most titles of Shrii Prabhat Rainjan Sarkar as well of other authors inspired by his writings.

Contact [email protected]

Ananda Marga Publications3157 County Road 1670Willow Springs, Missouri 65793

All aspects of life, namely physical, psychic and spiritual, carry equal signi�cance. In order to preserve balance in the psychic and spiritual spheres, there must �rst be balance in the physical realm. However, amidst all the rhetoric and gospels of peace, there are many places in the world where even the basic necessities of life are not available. Prabhat Ranjan Sarkar wants us to shoulder this responsibility of addressing this need through the application of PROUT, so that all the people of the world will have greater opportunities and scope for elevation of the mind and spirit.

"What is Neo-Humanism? When the underlying spirit of humanism is extended to everything, animate and inanimate, in this universe - I have designated this as Neo-Humanism. This Neo-Humanism will elevate humanism to universalism, the cult of love for all created beings of this universe. Explaining humanity and humanism in a new light will give new inspiration and provide a new interpretation for the very concept of human existence." "Neo-Humanism will help people understand that human beings, as the most thoughtful and intelligent beings in this created universe, will have to accept the great responsibility of taking care of the entire universe -will have to accept that the responsibility of the entire universe rests with them. Neo-Humanism will make people understand that they are not merely ordinary beings. This philosophy will liberate them from all inferiority feelings and defects and make them aware of their own importance; it will inspire them to build a new world." About the author: Modern writer, philosopher, scientist, social theorist, and spiritual leader, Prabhat Ranjan Sarkar has attracted a following in more than 130 countries. His books have been translated into all the world's major languages, and his unique blend of historical perspective and social commentary has been the inspiration for social activists seeking progressive alternatives to capitalism and communism.

From his early childhood in Bihar, India, where he was born in 1921, Prabhat Ranjan Sarkar has been attracting others by his deep love for humanity and guiding them along the path of self-realization. Adjusting the ancient science of Tantra Yoga to meet the needs of this age, he developed a scienti�c and rational philosophy (based on the immanence and transcendence of God) and taught a system of practical spiritual disciplines for physical, mental and spiritual development. Recognizing him as a spiritually realized master, his followers called him Shrii Shrii Anandamurti, which means "He who attracts others as the embodiment of bliss", or simply "Baba" (father).

crimson dawn - january 2013

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