Ananda Marga

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Ananda Marga
Am image.png
Abbreviation AM
Motto Átmamokśárthaḿ Jagaddhitáyaca (liberation of self and service to all)
Founder(s) Shrii Shrii Anandamurti
Type Spiritual path
Headquarters Anandanagar
Region served Worldwide
Membership Private persons
Website www.anandamarga.org
Location in Sarkarverse
SVmap OwnFoundations.png
SVmap OwnFoundations.png

Ánanda Márga (Sanskrit: आनन्द मार्ग ānanda mārga "The Path of Bliss", also spelled Anand Marg and Ananda Marg) is the comprehensive spiritual path (set of spiritually based or spiritually oriented practices) prescribed by Prabhat Ranjan Sarkar aka Shrii Shrii Anandamurti.[note 1]

History

Yama-Niyama
Yama (Restraint)
Ahiḿsá (Benignity) Thinking, speaking, and acting without inflicting pain or harm on another
Satya (Benevolence) Thinking and speaking with goodwill
Asteya
(Honesty)		 Not taking or keeping what belongs to others
Brahmacarya (Ideation) Constant mental association with the Supreme
Aparigraha (Frugality) Non-indulgence in superfluous amenities
Niyama (Regulation)
Shaoca (Cleanliness) Physical and mental purity, both internal and external
Santośa (Contentment) Maintaining a state of mental ease
Tapah
(Sacrifice)		 Acceptance of sufferings to reach the spiritual goal
Svádhyáya (Contemplation) Clear understanding of any spiritual subject
Iishvara Prańidhána (Dedication) Adopting the Cosmic Controller as the only ideal of life and moving with ever-accelerating speed toward that Desideratum
Intent is primary, but both intent and action should conform if possible.

On 1939 August 2, (at 8:30 pm, on the full moon day of Shravani[note 2] Purnima[note 3]), Sarkar imparted tantric initiation to Kalicharan Bandyopadhyay (after aka Kalikananda Avadhuta) at the Kashi Mitra Ghát́ on the bank of the Bhagirathi river in Kalikata (aka Kolkata or Calcutta), West Bengal, India. This was the start of Sarkar's formal teaching. Sarkar was 18 years old at the time. From 1941 until 1954, Sarkar continued teaching the techniques of tantra[note 4] to a select few in Jamalpur (in Bihar, India), while employed as an accountant of the Indian Railways. In 1955, Sarkar founded the Ananda Marga Pracaraka Samgha, taking on the role of its first president. Sarkar then resigned from his job with the Indian Railways to dedicate his full time to that mission. From 1955 until his death in 1990, Sarkar not only went on expanding the scope and global penetration of the Samgha, but he also continuously amplified the teachings and practices of his Ananda Marga. Among other things, in the course of those 35 years, he produced over 200 books on a wide range of topics, he extensively expounded his social theory (PROUT), he set forth his ultra-positive social outlook (Neohumanism), and he composed 5,018 songs (Prabhat Samgiita). To promote his Ananda Marga, Sarkar created a cadre of spiritual teachers, known as tattvikas and acaryas. Those teachers who became renunciates were initiated by Sarkar into the Shaivite order of avadhuta.

Chronology

Date Events
1939 August 2: Sarkar initiates his first disciple.
1954 November 7: For the first time, Sarkar addresses all his disciples at a spiritual gathering.[1]
1955 January 5: Sarkar declares his Ananda Marga (Path of Bliss).

January 9: Sarkar officially inaugurates the Ananda Marga Pracaraka Samgha ("Organization for Propagation of the Ananda Marga"). The motto of the organization is Átmamokśárthaḿ Jagaddhitáyaca (liberation of self and service to all).[1]

At Rampur Colony, Jamalpur, Sarkar conducts the first Dharma Maha Cakra (DMC).[note 5]

March 15 to 28: Sarkar creates his first acaryas. Sarkar's first books[note 6] were published. The first book was Ananda Marga Elementary Philosophy.[note 7] The second book was Problem of the Day.

1956 Sarkar expounds his social code, Caryacarya (carya="dos"; acarya="don'ts") in three volumes (Anandamurti, Shrii Shrii, 1995-6th ed.).

The Ananda Marga College is founded at Anandanagar.

1957 Sarkar dictates the book A Guide to Human Conduct (Anandamurti, S. S., 1957-1981), in which he sets out the ten principles of yogic morality, Yama-Niyama.
1958 25 January: at Trimuhan (Bhagalpur district, Bihar, India) "Renaissance Universal" (RU)[note 8] and "Renaissance Artists and Writers Association" (RAWA) boards are founded.[note 9] Sarkar publishes Yogic Treatment and Natural Remedies (Sarkar, P. R., 1957-Beng. 1983-Eng.)
1959 On his fifth book Idea and Ideology,[note 10] Sarkar exposes the fundamental traits of the Ananda Marga's Ideology.

From 15 to 28 March: Sarkar proposes Progressive Utilization Theory (PROUT),[2] a socioeconomic theory that is based on Neo-humanism and cardinal human values.

1961 Sarkar condenses the entire Ananda Marga phylosophy within 85 aphorisms composed in Sanskrit in a book called Ananda Sutram (Anandamurti, S. S., 1961) (="aphorisms leading to ananda, divine bliss"). The book contains original concepts of metaphysics, epistemology, ethics and macrohistory.[note 11]
1962 Sarkar creates an order of monks and nuns (renunciate ministers or acharyas[note 12]) and various training centers (Prashiksana Matha) in different parts of the world: Ydrefors (Sweden), Davao (Philippines), Varanasi and Bangalore (India) and Ghana (Africa).
1963 The "Education, Relief, and Tribal and Women's Welfare Section" (ERAWS) of Ananda Marga is founded.[3] The service activities, such as schools, orphanages and emergency relief work, that had started from the inception of Ananda Marga were now managed by ERAWS. Ananda Marga registered its headquarters at Anandanagar, West Bengal.
1964 The "Ananda Marga Board of Education" is formed.
1965 The "Women’s Welfare Department" (WWD)[note 13] and the "Ananda Marga Universal Relief Team" (AMURT) are started. AMURT later became an international NGO with many very active teams in the areas affected by natural disasters.[4][5][6]
1967 The first acaryas leave the Indian subcontinent to propagate worldwide the spiritual philosophy and practices of Ananda Marga.[7][8]
1969 The first Ananda Marga "Sectorial office" is created in "New York Sector" (whose jurisdiction is North and Central America together with the Caribbean) was opened in Carbondale, Illinois, USA.[7][8]
1971 Sarkar is arrested and imprisoned with false accusations (the truth will be established in a re-trial only in 1978 after more than seven years of imprisonment).[9] Under a declared opposition from the Indian government, Sarkar receives life sentence.[10]
1973 Approximately 100 local centers teaching yoga, meditation, spiritual and social philosophies in many countries of the world are established.[11][8]

February 12: Sarkar claims claims to have been poisoned while in Bankipur Central Jail, Patna.[12][13]

April 1: Sarkar's demand for a judicial investigation in his poisoning[note 14] remains unanswered by the authorities and consequently he starts fasting on a daily glass of yoghurt water until his release on 1978.[14]

1975 to 1977 "Ananda Marga Relief Team Ladies" (AMURTEL) is started. This relief team is managed by women and initiates programs that raise the standard of health and education of women and their ren.

June 26: under the state of emergency (which will last until March 21, 1977) imposed by the Indian government of Indira Gandhi most of his opponents, including Ananda Marga, are outlawed and arrested. Over 400 of its schools in India are closed down, and numerous ministers and adherents are imprisoned with false charges. This situation, together with the arbitrary detention and the alleged poisoning of Sarkar, leads to a global campaign of protests by many followers of Ananda Marga. As a desperate form of protest a few members of Ananda Marga, against the will of their master, committed self-immolation in the late 1970s.[15][16] In the wake of protests three members of the organization assault and injure an employee of the Indian Government in London.[note 15]

The board "Prevention of Cruelty to Animals and Plants" (PCAP) is founded.[17]

1978 February 13 and June 15: some members of Ananda Marga are alleged to have been involved in violent acts to protest against the unjust detention and poisoning of P. R. Sarkar in India.[note 16]

July 4: end of state of emergency in India: Sarkar is found innocent and acquitted on appeal.[18][19]

1979 May: Sarkar travels overseas visiting Europe (Germany, France, Italy[note 17] Spain, Netherlands, Sweden, Switzerland and Ireland).[20]
1980 Sarkar visits Taiwan, Thailand, Hong Kong, Greece, Turkey, Israel, Spain, Denmark, Germany, Island.[20]

September: Sarkar visits Jamaica and Venezuela.[20][note 18]

1982 Sarkar introduces the philosophy of Neohumanism[note 19] and publishes several volumes on philology.[note 20]

Sarkar began to compose what later would comprise of 5,018 songs collectively called Prabhata Samgiita (Songs of the New Dawn).

1986 Sarkar began to propound the "Theory of Microvita".[note 21] The "Microvita Research Institute" is founded to begin the researches on this field.
1990 September 7: Sarkar founds Ananda Marga Gurukula.

October 21: Sarkar dies at 3:10 pm. Acarya Shraddhananda Avadhuta is elected from the body of purodhas as President of the Ananda Marga global organization and Purodha Pramukha.[note 22]

1991 Ananda Marga Universal Relief Team receives recognition as an NGO by the United Nations.
1996 The Supreme Court of India lifts the ban on government employees from being members of Ananda Marga, and affirmed the legal status of the organization.

Disciplines, Teachings and Practice

Tantra yoga, as interpreted by Shrii Shrii Anandamurti, is the practical philosophy which serves as foundation of Ananda Marga. According to P.R. Sarkar's teachings Tantra means liberation from darkness, the root tan meaning darkness, and tra liberation.

Meditation is the main spiritual practice of this tantric tradition, and through it the practitioner struggles to overcome weaknesses and imperfections. The basis of Ananda Marga practice is covered by a set of rules called the 'Sixteen Points' that guide the practitioner on both spiritual and social aspects.

Anandamurti expounded these principles in Ānanda Sūtram a text composed in Sanskrit in 1961.

Meditation, Lalita Marmika dance and Kirtan

Meditation's posture.

In the tantric tradition of Ananda Marga the spiritual aspirant (sadhaka) practices sadhana. Sadhana (a Sanskrit word) signifies the effort through which a person becomes completely realized. In Tantra the spiritual master, the guru,[note 23] plays a special role. The guru guides and leads students on the spiritual path. The aspirant learns meditation by a qualified acarya. An acarya is most commonly a monk or nun, but in the Ananda Marga tradition there are also "family acaryas". In the initiation the aspirant makes a commitment to practice meditation and to live in harmony with the universal balance, and is then taught the technique itself. The aspirant is then required to keep the individual lessons personal. In addition, he also taught Kapalika meditation to many sanyásins. His system of yoga can be termed as Rájadhirája Yoga, Tantra Yoga, or simply Ánanda Márga Yoga. The basic Ánanda Márga meditation system is called Sahaja Yoga ('simple yoga'). The sahaja system consists of 6 meditation techniques or lessons taught one by one, on a personal basis.[note 24] There is also a set of higher meditation lessons taught to advanced practitioners committed to dedicate more time for spiritual practices and universal service.

According to the Ananda Marga system the Lalita Marmika dance is performed, particularly during the collective meditation.[note 25] This yogic dance with swaying movements, combined with a kirtan (the chanting of the universal mantra), is regarded as useful in freeing the mind and preparing it for meditation. Ananda Marga system recommends to its members the practice of collective meditation at least once a week. These meetings called Dharma Chakras (weekly held in a place called Dhyan Mandir) are preceded by the singing of few Prabhat Samgiita ("Songs of the New Dawn" composed by the Ananda Marga founder) followed by the spiritual dance of Lalita Marmika along with the singing of About this sound [[:Media:|kiirtan]] (help·[[:File:|info]]) and by the practice of meditation. Before meditation the About this sound Samgacchadvam (help·info) mantra is chanted. At the end of meditation the About this sound Nityam Shuddham (help·info) and the About this sound Guru Puja (help·info) mantras are recited.

Vegetarian Diet, Yoga asanas, Physical Exercises and Yogic Treatments

Yoga Sarvangasana.
Tandava dance. One of the 108 Tandava poses of Nataraja (dancing Shiva).

The basic practices of Ananda Marga comprises yoga asanas, mudras, bandhas, pranayama, self-massage and two specific dances, kaos'ikii and tandava. Lacto-vegetarian diet and fasting are also included, as a fundamental part of yogic practices.

  • Diet and fasting: Lacto-vegetarian diet of Ananda Marga avoids meat, fish, eggs and some substances which are claimed to have a negative effect on the mind. Moreover, on specific monthly dates called Ekadashi (Sanskrit: एकादशी, ekādaśī: is the eleventh day after the full moon or after the new moon),[note 26] the regular practice of Upavasa (yoga fasting) is recommended to improve health and strengthen the mind.
  • Yoga asanas, mudras and bandhas: comprises 42 asanas[note 27] which were chosen by P.R. Sarkar. There are mainly two types of asana: svasthyasanas and dhyanasanas.[21] They should be performed at least once a day. 15 Yoga mudras and bandhas are also part of the basic Ananda Marga Yoga.[note 28]
  • Yogic treatments: on 1957 P. R. Sarkar published in Bengali Yaogika Cikitsa o Dravyaguna which was translated into English and published in 1983 with revisions under the title Yogic Treatments and Natural Remedies. In this handbook, Sarkar gave indications on yogic treatments using ásanas and mudrás combined with claims about natural and traditional remedies for about forty diseases. The book also contains many tips for maintaining good health through the use of water, clay, etc.[note 29]
  • Kaoshikii: the 'dance for mental expansion', was defined by P. R. Sarkar a 'physico-psycho-spiritual' exercise which can be performed by all and consists of 18 mudras aligning with 6 physical postures, each associated with a specific idea[note 30] while strengthening body and mind and making them flexible.
  • Tandava or Tāṇḍava: is a vigorous dance.[note 31] The name tandava is derived from the Sanskrit word tandu, which means 'to jump'. This dance is only performed by male followers in Ananda Marga. The dance is performed to imbue the practitioner's mind with courage and honour, dispelling all sorts of complexes and fear, even fear of death itself.[note 32][22]

Spiritual and Social Philosophy

The philosophy of Ananda Marga is a synthetic outlook, recognizing a 'Supreme Consciousness',[23] which is claimed to be both transcendental and manifested in all.[note 33] It covers both the spiritual and the social combining the two in a unique synthesis of universal vision.[note 34] To this end Ananda Marga suggests a practical, rational, and systematic way of life for the balanced development of all human potentialities: physical, psychic and spiritual. This system incorporate practices that range from hygiene and diet, yoga postures, to a scientific technique of meditation based on moral rules and directed to the inner fulfillment. It recognizes that a balance is needed between the spiritual and mundane aspects of existence, and that neither one should be neglected at the expense of the other. Hence, the goal of Ananda Marga is "self-realization and the welfare of all".

Spiritual philosophy

Lalita Marmika dance.
Photo (Italy July 1978) of an international group of Ananda Marga followers singing a Kirtan in occasion of Shrii Shrii Anandamurti's liberation.
Kaoshiki dance.

The spiritual philosophy of Ananda Marga covers a vast range of topics and can be learned from P.R. Sarkar's publications. Ananda Marga philosophy recognizes that the universe is the creation of the mental thought-waves of the 'Supreme counsciousness'. The following is a brief list of the essential elements of Ananda Marga Spiritual Philosophy:

  • Atma or Soul and Paramatma or the Cosmic Consciousness: the Consciousness (Purusa) is reflected in the unit objects forming the "unit consciousness" (atma) or soul. Particularly the reflection of the soul on the mind is called jiivatma and in that case the "reflector-soul" is called Paramatma (Supreme Soul).[note 35]
  • Realms of the Mind: according to Ananda Marga philosophy the human mind is composed of five layers called Kosas:[note 36] 1)Kamamaya Kosa ("desire layer") or "Crude Mind": is the crudest layer, purified through adherence to the yogic code of morality, Yama-Niyama.[note 37] 2)Manomaya Kosa ("layer of thinking") or "Subtle Mind": is the layer of thought and memory.[note 38] 3)Atimanasa Kosa or "Supramental Mind": is the intuitive layer.[note 39] 4)Vijinanamaya Kosa ("layer of the special knowledge") or "Subliminal Mind": is the layer of conscience or discrimination (viveka) and vaeragya (non-attachment).[note 40] 5)Hiranyamaya Kosa ("golden level") or "Subtle Causal Mind": is the subtlest layer. Here the awareness of mind is very close to the direct experience of "Supreme Consciousness".[note 41]
  • Microvita theory: Microvita is plural for Micro-vitum and literally means "micro-life". The concept was first introduced on 1986 through a series of lectures by P.R. Sarkar. According to this notion, microvita are entities which come within the realms both of physicality of psychic expression. They are smaller and subtler than physical atoms and subatomic particles, and in the psychic realm they may be subtler than mind–stuff, and contribute to "pure consciousness".[24] The author predicted in 1991 that they would soon be recognized by conventional science.[25] They have not been.

Social philosophy

The social outlook of Ananda Marga recognizes that the welfare of the individual is linked with the welfare of the collective, each relying on the other for its existence and dynamism. According to this philosophy everyone has the right to equal opportunities of life and development and as such there should be no discrimination on the basis of superficial barriers such as race, nationality and religion. Ananda Marga advocates a world of justice, security and peace for all.[26] The Social Philosophy of Ananda Marga can be categorized under the topics:

  • Neohumanism: in 1982, Sarkar extended his writings on the subject of human society with the introduction of his new theory of "Neohumanism".[27] While humanism extends the recognition of equal rights to all humans, yet tends to anthropocentric worldview, neohumanism, according to Sarkar's theory, is instead the elevation of humanism to universalism, thus expanding an inclusive spirit of welfare to all living beings and the created world.[note 42]
  • Education: according to the Ananda Marga system "Education is for Liberation." Education means the simultaneous development in the physical, mental and spiritual realms of human existence. By this, dormant human potentialities will be awakened and put to proper use. Sarkar said that real education leads to a pervasive sense of love and compassion for all creation; in the Ananda Marga's education system, special emphasis is given to moral education and the inculcation of idealism together with a "psycho-pedagogical approach" and a blending of occidental extroversial science and oriental introversial philosophy.[note 43]
  • Culture: In his discourse "Talks on Prout", given in Ranchi on July 1961, Sarkar makes a distinction between the terms "culture" and "customs". According to Sarkar "culture... is the collective name for different expressions of life..." but "...all of society has the same culture. There are local variations in the mode or state of cultural expression, but the expression is universal... These local variations are called customs... Thus local modes of expression bearing local or group specialities are customs, but the expression itself is culture. Therefore it is a mistake to readjust boundaries on the basis of language and culture. Indian culture and the culture of the world are one and the same."[28] The philosophy of Sarkar reinterprets the general concept of culture by inserting it into a new universalistic outlook. As described by Antonello Maggipinto:

...If the term “culture” is usually referred to the original meaning of this word (i.e. from the Greek "paidéia" to the Latin "humanitas", that is to human beings capable of distinguishably mastering the arts, rhetoric, and philosophy), then Sarkar offers a new point of view, with a large universalistic explanation: “the culture of the whole human race is one, but marked by different local manifestations... it is the same, but varying in expression." (Sarkar, P.R., 1987)...[29]

Tantra in Ananda Marga

Shrii Shrii Anandamurti on tantrics and tantric cult

""A person who, irrespective of caste, creed or religion, aspires for spiritual expansion or does something concrete, is a Tantric. Tantra' in itself is neither a religion nor an 'ism'. Tantra is a fundamental spiritual science. So wherever there is any spiritual practice it should be taken for granted that it stands on the Tantric cult. Where there is no spiritual practice, where people pray to God for the fulfilment of narrow worldly desires, where people’s only slogan is “Give us this and give us that” – only there do we find that Tantra is discouraged. So only those who do not understand Tantra, or even after understanding Tantra do not want to do any spiritual practice, oppose the cult of Tantra."

Shrii Shrii Anandamurti´s "Tantra and its Effect on Society", 1959.[33]

Sarkar weaves continuity with the ancient philosophy of Tantra, infusing new insights in human psychology, social theory and in each individuals' roles as spiritual and "socio-economic-cultural-political" beings. Ánanda Márga Tantra has a broad metaphysical base which allows for ways of knowing, feeling and processing which go far beyond intelectuality or limited rationality. Priorities are given to the spiritual development, as Shrii Shrii Ánandamúrti notes, "spiritual life controls all other arenas of human life."[34] Ananda Marga Tantra is a principle, a science which if practiced will lead to the desired objective. The essence of Tantra is to awaken the latent spiritual force in the human personality and unify oneself with the Cosmic Consciousness.[note 44]

Guru and Disciple

According to tantric tradition a proper preceptor and a proper disciple are both essential for success on the path of Tantra. P.R. Sarkar clearly explains[35] that, disciples are of three categories: 1) disciples that acquire spiritual knowledge when they are in close contact with the preceptor, but as soon as they are apart from him they forget all his/her teachings, 2) disciples that learn many things from the preceptor with great hardship, but do not take proper care to preserve those instructions. They lose their hard-earned knowledge out of negligence, 3)disciples that carefully preserves deep in their minds and hearts whatever they have learned from their preceptor by wisely putting those teachings into practice. This is the best category of disciples.

References

Footnotes

  1. ^ Ánandamúrti, as he was called by his early disciples, is a Saḿmskrta word meaning "Bliss personified".
  2. ^ Shravan is the fifth month of the Indian lunar calendar, beginning in late July and ending in the third week of August. It is the month of festivals, commemorating the precedence of the sacred over all aspects of life.
  3. ^ Shravani Purnima is the full moon in the month of Shravan.
  4. ^ P.R. Sarkar clearly explained in his books the meaning of Tantra: "What is Tantra? The process of transforming (latent divinity) into the Supreme Divinity is known as Tantra sadhana... The significance of the term tantra is 'liberation from bondage (the bondage of dullness or staticity)'. The letter ta is the seed (sound) of dulness. And the root verb trae suffixed by da becomes tra, which means 'that which liberates' - so the spiritual practice which liberates the aspirant from the dullness or animality of the static force and expands the aspirant's (spiritual) self is Tantra sadhana. So there cannot be any spiritual practice without Tantra. Shrii Shrii Anandamurti (Ac. Vijayananda Avt. Editor) (1994) Discourses on Tantra 2 AMPS-Ananda Printers  Text "city:Kolkata " ignored (help) "Tantra in itself is neither a religion nor an 'ism'. Tantra is a fundamental spiritual science. So wherever there is any spiritual practice it should be taken for granted that it stands on the Tantric cult. Where there is no spiritual practice, where people pray to God for the fulfillment of narrow worldly desires, where people's only slogan is "Give us this and give us that" – only there do we find that Tantra is discouraged. So only those who do not understand Tantra, or even after understanding Tantra do not want to do any spiritual practice, oppose the cult of Tantra." (Anandamurti, Shrii Shrii, 1959).
  5. ^ A spiritual discourse that ends with Sarkar, as Guru, blessing those in attendance with his varabhaya mudra.
  6. ^ Sarkar signed in the name of Shrii Prabhat Ranjan Sarkar when discussing sociology, economics, philology and various other subjects including children's tales, and in the name Shrii Shrii Ánandamúrti when focusing on spiritual topics.
  7. ^ This book contains the elementary philosophy of the Ánanda Márga mission (see Anandamurti, S. S., 1955).
  8. ^ RU is the first of the 35 boards of the organization.
  9. ^ RAWA is founded during a Dharma Maha Chakra (DMC) held in Bhagalpur (at the house of Aniruddha Prasad, one of Sarkar's disciples) in order to restore art to its true meaning.
  10. ^ (Sarkar, P. R., 1961-2001), this is a collection of speeches delivered to higher Tattvika trainees from 27 May to 5 June.
  11. ^ For a full explanation of all the aphorisms see (Ānanda Mitra, Av., 1981)
  12. ^ These ácáryas are full-time workers and fully ordained ministers. The juniors, known as brahmachariis and brahmacariniis for male and female respectively, are dressed up in a saffron-coloured top and a white bottom, while the seniors, known as avadhutas and avadhutikas, are dressed in full saffron attire.
  13. ^ WWD is started to empower women to contribute and alleviate suffering of women in many parts of the world.
  14. ^ The poisoning causes serious health problems to the leader, partially damaging his sight.
  15. ^ They were sentenced to a total of 12 years on 1978 (see Birmingham Evening Mail, Saturday, November 4, 1978).
  16. ^ The accusations: 1)the bombing of the Sydney Hilton hotel during the Commonwealth Heads of Government Regional Meeting in Australia (on February 13) and, 2)the conspiracy to murder the leader of the Australian National Front, Robert Cameron (on June 15). Evidence subsequently produced in court showed that Ananda Marga had been closely watched by the Australian Security Intelligence Organisation (ASIO) since the movement arrived in Australia in the early 1970s. This included telephone taps, and other surveillance methods. Subsequent to the appeal to the High Court, a judicial inquiry in New South Wales cast doubt over police informer, Richard Seary, a prosecution witness, on whose affidavits was primarily based prosecution (Responding to Custody Levels – Compensation for Miscarriage of Justice). After a long judicial history the main prosecution witness was recognised as unreliable and the AM members were acquitted (1-Alister v R ("Hilton Bombing case") (1984) HCA 85., 2-Alister v R ("Hilton Bombing case") per Murphy J (2) para 2 (1984) HCA 85., 3-Alister v R ("Hilton Bombing case") per Wilson & Dawson JJ para 17 (1984) HCA 85., 4-Parliament Hansard: Hilton Hotel Bombing, Government of New South Wales, December 9, 1991, accessdate=2008-03-13 (First motion for an inquiry), 5-Pip Wilson (February 13, 2003). Lies, spies and the Sydney Hilton bombing, (accessdate=2008-03-16, archived from the original on 3 March 2008. Retrieved 2008-03-16), 6-Ben Hills. The Hilton Fiasco. SMH 12 February 1998, p.11 (accessed 6 September 2010)). The perpertrators have never been found. Evidence that Australian security forces may have been responsible led to the New South Wales parliament unanimously calling for an inquiry in 1991[1] and 1995.[2] The Government of Australia vetoed any inquiry.
  17. ^ In Italy Sarkar lands at Milan's airport but due to visa problems he is not allowed to access in the country.
  18. ^ On April, Sarkar does not get a visa for the USA due to his problems with the Indian government. (See MacDougall, C. D., 1983).
  19. ^ On this subject see (Sarkar, P. R., 1982) and (Sarkar, P. R., 1987), (Ānanda Mitra, Ā. A. 1986). See also (Prasiidananda, A. A. 1990)
  20. ^ Throughout his life Sarkar gave thousands of speeches on various themes which were further transcribed but not all yet published. The topics included spiritual philosophy, cosmology, history, anthropology, bio-psychology, farming, naturopathy, education, socioeconomic liberation, and other literary works.
  21. ^ Which can be defined as small, subtle entities which he said are the foundation of all existence
  22. ^ He served in that capacity until his death in 2008.
  23. ^ Who is the guru? In Ananda Sutram, on sutra 3-9, P. R. Sarkar as Shri Shri Anandamurti clearly stated Brahmaeva gururekah náparah: Only Brahma is the guru, no one else. Who is Brahma is explained in the first sutra (1-1): Shivashaktyátmakam Brahma: Brahma is the composite of Shiva and Shakti
  24. ^ This is the short list of six lessons: 1)First Lesson: Iishvara Pranidhana (Personal mantra and Ishta Cakra), 2)Second Lesson: Guru Mantra (Personal Guru Mantra), 3)Third Lesson: Tattva Dharana (Concentration on Cakras' Tattvas), 4)Fourth Lesson: Sadharana Pranayama (Basic Pranayama. A special respiration tecnique), 5)Fifth Lesson: Cakra Shodhana (Purification of Cakras. A special type of Dharana), 6)Sixth Lesson: Guru Dhyana (Special type of ideation for Dhyana).
  25. ^ According with the teachings of P.R. Sarkar, Lalita Marmika is a devotional dance invented by Parvati, the wife of Shiva.
  26. ^ Ananda Marga acharyas practice fasting in two additional days per month called Purnima and Amavasya
  27. ^ The following are the Ananda Marga Asanas as listed from P.R. Sarkar in "Ananda Marga Caryacarya part 3": Sarvanungasana, Matsyamudra, Matsyasana, Matsyendrasana, Virasana, Cakrasana, Naokasana (or Dhanurasana), Utkata Pascimottanasana, Parvatasana (or Halasana), Shivasana, Vajrasana, Siddhasana, Baddha Padmasana, Kukkutasana, Gomukhasana, Mayurasana, Kurmakasana, Sahaja Utkatasana, Shalabhasana, Bhujaungasana, Shashaungasana, Bhastrikasana, Janushirasana, Ardhashivasana, Ardhakurmakasana (or Dirgha Pranama), Yogasana (or Yogamudra), Tuladandasana, Ustrasana, Utkata Kurmakasana, Jatila Utkatasana, Utkata Vajrasana, Padahastasana, Shivasana, Padmasana, Karmasana, Jinanasana, Bhavasana, Granthimuktasana, Garudasana, Dvisamakonasana, Tejasana, Mandukasana.
  28. ^ Mudras and bandhas are also listed in "Ananda Marga Caryacarya part 3": Uddayana Mudra, Bandhatraya Yoga (Mahamudra, Mahabandha, Mahaveda), Parthivii Mudra, Ambhasii Mudra, Agneyii Mudra, Vayavii Mudra, Akashii Mudra, Manasii Mudra, Agnisara Mudra, Kakacaincu Mudra, Trimunda Mudra, Ashvinii Mudra, Vajrolii Mudra.
  29. ^ In the preface the author specifically warns the reader not to risk of practising ásanas and mudrás without the guidance of an experienced yoga teacher.
  30. ^ The spiritual ideation is carried along with the dance in order to establish a subtle link with the divine.
  31. ^ Associated with Shiva in his cosmic dancer image of Nataraja.
  32. ^ Thus the dance also has an associated ideation. The dancer starts off with the two arms outstretched, the left arm with an open palm, and the right arm with a clenched fist. The dancer ideates holding a human skull in the left hand, symbolizing death, and ideates on holding a knife in the right, symbolizing the fight for life. The actual objects (human skull and knife) may be also used. The dance starts with a jump and landing in a position of bent knees. Another jump follows, and the dance continues in a jumping manner lifting one leg then the other continuously. Tribuneindia.com story
  33. ^ This universe, having been created by the 'Supreme Consciousness', is existing in the 'Supreme Entity': "The 'Supreme Entity' is the vastest entity; the ultimate source of all cosmic emanations. The 'Supreme Entity', which is difficult to conceive, is the subtlest of the subtle. He is farther away than any other entity, but again He is nearer than the nearest. Only the one who looks into the innermost recesses of himself can realize the 'Supreme Entity'." (Shrii Shrii Anandamurti)
  34. ^ In his famous discourse "Sambhúti and Mahásambhúti" given on July 1967, Delhi, India during the DMC (Dharma Maha Chakra) P.R. Sarkar well explained this concept: "In short, whatever was created in the past is the original creation (sambhúti) of God. The sum total of all creations is the Cosmic Order (Brahmáńd́a). This includes the sun as well as the small ant which crawls on the earth. Whether it is a dead star or a living star, whether it is a nebula or a milky way or a galaxy – all belong to one universal family."
  35. ^ Vis’aya purus’a'vabha’shah jiiva’tma’: "The reflection of Consciousness - Purusa - in the unit object is known as jiiva’tma - "unit soul" - (A’nanda Sutram, Chapter 2, Sutra 8 (2-8) in Avadhūtika Ānanda Mitra Ācāryā, 1981).
  36. ^ The last three deeper layers are collectively called "Causal Mind". "Causal" signifies that these layers are in the most direct contact with the "Causal Consciousness" from which the mind has evolved and within which it exists.
  37. ^ This Kosa controls the various autonomic activities of the body and the expression of the mental propensities, known as vrtti, in Samskrta.
  38. ^ This Kosa gives experience of pleasure and pain. It is developed naturally through physical clash, and in Ananda Marga sadhana by pranayama with cosmic ideation.
  39. ^ This Kosa gives the capacity of intuitive dreams, clairvoyance, telepathy and creative insight. It is developed naturally through psychic clash, and in Ananda Marga sadhana by methods of pratyahara (withdrawal) such as shuddhis and Guru Puja.
  40. ^ This Kosa is developed naturally through psychic clash, and its development is accelerated by the process of dharana.
  41. ^ Here there is only the separation of a thin veil of ignorance. This Kosa is developed naturally through the attraction for the Great, and dhyana accelerates this process for sadhakas (spirituals aspirants).
  42. ^ "When the underlying spirit of humanism is extended to everything, animate and inanimate, in this universe – I have designated this as "Neohumanism". This Neohumanism will elevate humanism to universalism, the cult of love for all created beings of this universe." (Sarkar, P. R., 1982).
  43. ^ "The noblest form of social service is to educate the public and create a sense of consciousness in them. This sense of consciousness is to be instilled in every human being. This is your duty. The goal of education is to elevate the all-round standard, and especially the intellectual standard. In addition, the elevation of the moral standard is extremely necessary in the sphere of education. This moral standard is deficient today. It is lacking in the present educational system also. You are to create a new social order. Therefore, you should first acquire more and more knowledge in different spheres of life and also you are to upgrade your morality. Along with your intellectual standard, if you have morality, then everybody will respect you. Try to acquire as much knowledge as possible through our own books. Education which leads to the acquisition of knowledge plus morality makes for a peaceful society." (Sarkar, P. R., Discourses on Neo– humanist Education.).
  44. ^ "It is not a religion or empty philosophy which can be confined to the realms of abstract speculation or theoretical debate. Tantra is a process of subjective transformation, which may be practiced by anyone irrespective of gender, cultural background, education, social status or intellectual evolution, as an adequate system of spiritual endeavor is the birthright of all. Tantra does not discriminate by any racial, genealogical, political, national or economic differences amongst human beings, as the later might form the basis for one human group to assert superiority over another. Tantra does, however, give recognition to individual vigor and the development of latent human potentialities, which make some people outstand in their lives. Consequently Tantra puts greater emphasis on human values than on social values".(Coyle, G. 1985).

Citations

  1. ^ a b Dharmavedananda 1999, p. 13 to 23.
  2. ^ "Home of PROUT" Prout.org retrieved 2012-06-12 
  3. ^ Bussey 2010, p. 79.
  4. ^ "Ananda Marga Disaster Relief" AMURT retrieved 2012-06-12 
  5. ^ "Amurt ORG" Amurt.org retrieved 2012-06-12 
  6. ^ "AMURT Italia - Volontariato Internazionale - Adozioni a distanza, donazioni, sostegno e volontariato" Amurt.it retrieved 2012-06-12 
  7. ^ a b Ng 1995.
  8. ^ a b c Miller 1999.
  9. ^ The International Commission of Jurists (Geneva) and The International League for the Rights of Man (New York) (August 9, 1976) "Report on the Ananda Marga leader Prabhat Ranjan Sarkar (Baba) in Patna, India" retrieved March 26, 2012 
  10. ^ Barker 1989, p. 168.
  11. ^ Ng, F. 1995.
  12. ^ "Religion: Violent Bliss" Time Magazine May 14, 1973 retrieved March 26, 2012 
  13. ^ Ghista 2011.
  14. ^ "40 Years Since Sarkar Was Jailed, Poisoned" Prout Global January 2011 retrieved March 26, 2012 
  15. ^ Prins 2005, p. 251.
  16. ^ Barker 1989, p. 168 and 54-5.
  17. ^ Prevention of Cruelty to Animals and Plants (PCAP) (Retrieved 24 November 2012).
  18. ^ See Times of India, July 5, 1978.
  19. ^ Melton 2010, p. 105.
  20. ^ a b c Vijayananda 1994, p. 80.
  21. ^ Shrii Shrii Anandamurti, 2010, p.20.
  22. ^ "Religion and Law Consortium: A Research Forum for Legal Developments on International Law and Religion or Belief Topics" Religlaw.org retrieved 2011-03-18 
  23. ^ See: Shrii Shrii Ánandamúrti, 1954, pp. 15 and 68.
  24. ^ Dalal 2011, p. 325.
  25. ^ Sarkar 1991.
  26. ^ Ananda Marga Social Philosophy
  27. ^ See: Sarkar, P. R., 1982.
  28. ^ Sarkar 1968.
  29. ^ Maggipinto 2000.
  30. ^ Craig, Edward, ed. (1998) Routledge Encyclopedia of Philosophy: Sociology of knowledge to Zaroastrianism Routledge (Taylor & Francis) ISBN 0-415-16916-X 
  31. ^ Later published in Sarkar, P. R. (1961-2001) p. 89-97.
  32. ^ Fukui 1985, p. 357.
  33. ^ Anandamurti 1959.
  34. ^ Bussey, Marcus. Homo Tantricus: Tantra as an Episteme for Future Generations
  35. ^ See: Shrii Shrii Anandamurti, 1982 and 1994.

Sources

Online sources

Further reading

  • Ananda Marga Aa. Vv. (1973, 2nd ed.) Teaching asanas: An Ananda Marga manual for teacher Los Altos Hills: Ananda Marga Publications ISBN 0-88476-000-6 
  • Acarya Prasiidananda Avadhuta (1990) Neo-Humanist Ecology Ananda Marga Publications ISBN 971-8623-12-4 
  • Avadhūtika Ānanda Mitra Ācāryā (1986) Neo-humanist Education: Education for a New World Ananda Marga Publications ISBN 0-88476-007-3 
  • Anandamurti, Shrii Shrii (1995-6th ed.) Ananada Marga Caryacarya, part 1 Ananda Marga Publications ISBN 81–7252–028–X Check |isbn= value (help) 
  • Anandamurti, Shrii Shrii (1987-4th ed.) Ananada Marga Caryacarya, part 2 Ananda Marga Publications 
  • Anandamurti, Shrii Shrii (1992-4th ed.) Ananada Marga Caryacarya, part 3 Ananda Marga Publications ISBN 81–7252–154–5 Check |isbn= value (help) 
  • Anandamurti, Shrii Shrii (1961) Ánanda Sútram Jamalpur: Ananda Marga Pubs ISBN 81– 7252– 027– 1 Check |isbn= value (help) 
  • Nandita, & Devadatta. (1971). Path of bliss: Ananda Marga yoga. Wichita, Kan: Ananda Marga Publishers.
  • Hatley, Shaman and Inayatullah, Sohail. (1999),"Karma Samnyasa: Sarkar’s reconceptualization of Indian ascetism”, in K. Ishwaran, ed., Ascetic culture: renunciation and worldly engagement (Leiden, Brill,Vol. 73, International Studies in Sociology and Social Anthropology),139-152
  • Inayatullah, Sohail. (2002) Understanding Sarkar: The Indian Episteme, Macrohistory and Transformative Knowledge. Leiden: Brill.
  • Tarak. (1990). Ananda Marga, social and spiritual practices. Calcutta: Ananda Marga Publications.
  • Anandamurti, Shrii Shrii. (1988). Ananda Marga ideology and way of life in a nutshell. Calcutta: Ānanda Mārga Pracāraka Saṁgha.
  • Sarkar, Prabhat Rainjan (1957-1968) Problems of the Day Jamalpur: Ananda Marga Pubs ISBN 81-7252-019-0 
  • Sarkar, Prabhat Rainjan (Ac. Pranavnanda Avt. Editor) (1961-2001) Idea and Ideology Kolkata: Ananda Marga Publications ISBN 81-7252-205-3 
  • Sarkar, Prabhat Rainjan (1957 first ed. in Bengali, 1983 first ed. in English) Yogic Treatments and Natural Remedies Jamalpur/Calcutta: Ananda Marga Publications ISBN 81–7252–178–2 Check |isbn= value (help) 
  • Sarkar, Prabhat Rainjan (1982) The Liberation of Intellect: Neohumanism Kolkata: Ananda Marga Publications ISBN 81–7252–168–5 Check |isbn= value (help) 
  • Sarkar, Prabhat Rainjan (1987) Neohumanism in a Nutshell, vol. 1 Kolkata: Ananda Marga Publications ISBN 81-7252-184-7 
  • Sarkar, Prabhat Rainjan (1987) Neohumanism in a Nutshell, vol. 2 Kolkata: Ananda Marga Publications ISBN 81-7252-184-7 

External links

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