#Me Too

‘Me Too’ Campaign

It started with Tarana Burke
the activist ten years ago…
Made popular by actress Alyssa Milano. 
The “trigger factory” as they called it –
the ‘Me too’ campaign that triggered
women of the world to not hold back
but to speak up!
After the Harvey Weinstein charge,
that brought to light a spectrum of
gender based violence that spoke boldly,
through hashtags that went viral,
and Black T-Shirts with ‘Me Too’ in pink….

Witnessing a global community of Female solidarity,
challenging men in all roles – Fathers, Brothers, Friends,
Colleagues, Clergymen and all Men in general,
‘Mankind’ stood still in helpless wonder.
Male or Female, what is it?
Is it the psyche or the body?
Is it the effect of a deep rooted cause?
That drives the animal instinct to act blindly.

Is it in the lust of a reckless impulsive man to blame?
Yet he suffers from horrors of uncontrollable
Suppressed, repressed instinctive urge
and the very craft of his DNA.
Is it in the luring passionate vibes of a woman to blame?
While her alluring creativity bounces
In the vibrancy of her very being,
And in the very functioning of her RNA.
Is it in the yardstick that society created, that is to blame?
For setting the tone to the norm of normalcy
That lies in the gross national happiness or the GNP.
For ultimately, we are all seeking happiness…

When all of society is built to lure and stimulate
The snake of passion, Money, Sex and Power become
The norm around which we chase and base
Our past, present and future.
The sights, the smells, the tastes, the sounds, the touch
The mind is nurtured by impressive impressions that sets the tone
To the norm that we have centered around our lives.
We have taught our children what money can buy,
We inspire youth to build an empire
We strive to make ends meet
And as we age we become weak,
We fear the impotency
Of keeping pace with the race…
And even the names of the dead
Are carved in nothing less than
A marble, in glittering letters of gold,
even though the Wise, they say –
“From dust we come and unto dust we return” …
“As you sow, so you reep”…

Perhaps a shift in our central Norm
From Money, Sex, Power
To Aesthetic, Ethic, Value
May heal the magnitude of our alarming screams…

Advertisements

Where Are you ?

dove

It is hope that speaks to me,

When your spirited eyes turn moist.

It is belief that swells in me,

When your warm hands clasp tight.

It is as if there’s no word that matches,

When silence weaves its web between us…

 

They said that you were torn and forlorn,

They said that you would never ever make it,

They turned around and whispered into every ear,

They were certain that you were not chosen,

They were prepared to lend a shoulder,

They were the protectors of my destiny…

 

Remember the day when you said just nothing,

Remember the time when the stars disappeared,

Remember when the night broke into day,

Remember the rising of the forgotten full moon,

Remember it was all hidden in a broken past,

Remember it was all between you and me…

 

You are the mirror that mirrors me,

You are the lover that lures me,

You are the song that leads me,

You are voice that guides me,

You are the belief that beholds me,

You are the chord that connects me,

 

I am the eye of your eyes;

I am the sound of your ears;

I am the fragrance of your breath;

I am the flavour of your taste;

I am the stroke of your touch;

Then how can ‘You’ not be ‘Me’?

Just Another Ordinary Day At Fernhill

tea garden

Crispy early dawn,

Sunshine o’er the Mountain top,

Lush green tea bushes in the valley –

waking up to the chirping Bird Songs…

 

Village folk, getting on

with their daily chores –

Ploughed fields wet and moist

Drenched in Sunshine

Hidden seeds waiting

to burst forth with life…

 

Children Big and Small,

In socks, shoes and pinafore –

Lost in animated talk.

Rushing to the hooting bus

That is ready to leave.

 

Fathers, Mothers, Brothers, Sisters,

Daughters, Sons, Husbands, Wives.

Stepping in from all sides,

Into the noise filled bus.

Shaking to the rhythm of a Kollywood song,

Amidst the buzz of

Local conversations soft and loud.

 

All assuming a temporary Role,

Of – Passenger –

Just a passer by…

Rolling down the hill,

In a Jam Packed Mini Village Bus –

 

Soon they will each go,

Different ways –

leaving behind an empty Bus.

Bereft of noise ,

with the stillness of

Just a Pause.

 

Until it Fills back again,

Taking its onward journey,

Packed with passengers and rice bags,

roosters with legs tied,

fresh carrots and beets with leaves sticking out,

The rusted floors and the dingy doors

Have been through many a long ride

Trotting and bumping along –

Returning Back Home …..

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Before it fills back again

Taking its onward journey

Trotting and Bumping along

Returning back Home…..

 

 

Oxherding Pictures

ox

  • The search for the bull

This stage represents man when he still doesn’t know his true nature, but one way or another, has already started his search. He wishes to find it, though he doesn’t even know what it is, nor is he sure of recognizing it when he finds it. Sometimes he experiments with the search as an escape from his present circumstances that in general are not pleasant. Life as it is, is a heavy load and – he thinks – surely there must be a better way of living. Most of those that have started the “search” are at this stage.

  • Finding The Path

  At this stage, the seeker finds indications, clues in one or more spiritual traditions, he is attracted by books of wisdom, he is loaded with questions on the subject, he meets masters and notices that there re others that have followed the same path, he is not the first person to have noticed that there is something subtle to attain. This stage, generally, starts with yoga practice, meditation or other disciplines. Through these he experiences sensations related to the spirit. In the first image the farmer searches all over, without a specific order, whereas in the second image his search is more focussed and better oriented.

  • The First Glimpse

  This would be considered the first experience; the student gets to see his true self. It is equivalent to the first contact with the master that initiates him. The seeker’s objective will be to elevate his consciousness instead of repressing or eliminating the animal within. In short, the first sight is any kind of vision or experience that stimulates the individual to follow the path towards that which is transcendental.

  • Capturing The Bull

  The farmer has caught the animal but it is still stubborn and does not follow him. He has finally caught it but it is obstinate and uncontrolled. Its energy and decision are relentless, at times it runs toward the hills, at other times it stays unmovable in deep impenetrable valleys. It symbolizes our struggle with our basic nature, something that can last a whole lifetime. At this stage a person must analyse if he is advancing and attaining a clearer understanding or he is simply stuck and protecting himself behind certain doctrines or ideas related to spiritual practice.

  • Taming The Bull

    This represents the control of our physical or animal nature, this is attained by knowing it, in other words, listening and dialoguing with it. The farmer is now directing the bull with the reins and controls it to the extent that the bull lets himself be guided. Little by little the man becomes the master. What he does at this stage is unite his consciousness with the animal nature (basic nature). For example, a professional animal trainer knows that by using force you do not tame the animal, only harmonizing his consciousness with the animal conscience can he attain that. This is why many of the effective spiritual formulas do not try to conquer, dominate, destroy or eliminate the ego, rather they teach you to live in harmony with it. Actually, it is the ego or the mind itself, that promotes the search of one’s Self and it must go through all the stages. Thus to talk about eliminating it is absurd.

  • Riding The Bull Home

   In Indian Mythology, Gods and Goddesses are represented riding on animals as their vehicle. The animal symbolizes the inferior nature that the man dominates and with which he has a good relationship. One must feed and take care of the biological part of the being, without abusing nor relaxing too much. This way the physical vital force becomes an ally. In the drawing we can see how the man is riding the bull without reins, the bull knows where to go and that’s where it goes without being directed. He is playing the flute placidly on the back of the bull. The struggle is over; the man has attained a state of enlightenment.

  • The Transcended Bull

The farmer is alone and happy, sitting by his house, the bull is no longer visible. The man has become one with the Being. Instead of the former efforts, a state of peace and happiness reigns.

Transcendence is a recurring or temporal experience of unity, beyond dualities. It is an exceptional state of conscience. When we live in a dual world, we always experience the opposites: inside – out, happiness – sadness, success – failure, etc. Duality starts with birth and ends with death. Actually, we live not only in duality, but rather multiplicity. Whereas transcendence implies a unitive experience, not duality, not multiplicity, that shows us our true nature.

  • The Bull And Self Transcended

  All has fused itself into nothingness. We can only observe a circle, with nothing inside, which means all opposites have disappeared. At this stage the man can’t even say “I’m illuminated” or “I’m not illuminated”, they don’t exist for him, Unity is all that exists. This nothingness is not dry, rigid and empty, rather pulsates with the throb of life essence – The ‘Atma’ sphere.

  • Back To The Origin

In this image we can see nature in all its splendour, flowers, birds, the river, mountains. It represents what happens after the transcendental experience. Outside the illuminated man, nothing has changed, only man himself has been transformed. He re-enters life with different eyes, a new centre with another focus guides him. Each time he so wishes he can go within himself and see life through it. All is in peace.

  • In The World

  Buddha, after attaining the state of illumination, almost didn’t come out again and return to the world. But his compassion for all beings finally took hold and the rest of his life he dedicated to intense work that transformed culture and society in his time. In this drawing the illuminated man now directs himself to other beings to help them. He puts all his wisdom at their service.

********

 

 

 

Application Of Dialectics by Guru Nitya Chaitanya Yati

Guru Nitya

Once while driving up back to Fernhill after a long journey, Guru Nitya said – “We are getting closer and closer to my soul. After the intense days of travel and talks, like Jesus, we are returning to the mountain top for reflection.” Year after year, we too gather here in contemplation, in reflection, in sharing and caring despite weather conditions, despite limitations in space, we still find nourishment in this togetherness here at Fernhill Gurukula. Man is a psychosomatic being. We experience this world with this given body, mind, spirit complex that is latent with inherent potential and tendencies.What we talk and discuss here is a science of all sciences, which in one word is called – Brahmavidya or science of the Absolute.

Once a new person visiting the Fernhill Gurukula, asked Guru Nitya – “What is the East West Universe of Unitive Sciences?” Guru replied – “Just This!”Guru was sick and recovering from Bronchitis, after a road trip to Kerala. He had fever and congestion, and people from the east and the west were sitting around Guru’s bed, sipping coffee, thinking great thoughts. Instead of responding to illness or other physical suffering with depression or self pity, Guru maintained a steady balance which became an even deeper meditative peace. Guru was talking about – “What is God?” He said – “We call God ‘Daivam’ meaning ‘Light’. The principles that inform the Universe, but we also have to understand God as the darkness that obscures the laws. Both light and darkness are recognized as part of an infinite scheme in which each of us play only a small part. God is situational – ‘Atma sphere’ like Atmosphere. When we wake up in the morning and it is raining, we have a different attitude and program than when the sun is shining. God is always surrounding us, as changing situations. God is an Atmasphere. God is like a vacuum whose pull cannot be resisted. A functional reality, ever unfolding totality.”

Experiential science does not begin with proof. First a general law is postulated as a working theory and is given as an a priori ground to work with. After enumerating the hypothesis, a methodology is adopted to see if that hypothesis yields a result. If so, the result is seen as the proof. Even if the experiment is repeated a thousand times, all that the scientist presents to us is an analogy – an analogy based on the conviction of his testimony. We believe the word of the scientist, until another scientist contradicts the finding and makes known to the world what was wrong with the analogy of his predecessor. Narayana Guru calls our attention to the testimony of analogy in Verse 8 of Chapter VII Jnana Darsana, in the Darsanamala. Inference of analogy or comparison is of extreme importance to a seeker of Self-Knowledge. In the second chapter of the Bhagavad Gita, Arjuna asks for the marks of a wise person who is established in the firm foundation of his intelligence. He specifically asks how such a person sits, speaks and conducts himself. Krishna obliges Arjuna by giving a full description of such a knower. Again in the Gita, Arjuna asks Krishna for the marks of a yogi who has transcended the triple modalities of nature. In the Bible, Jesus gives many examples to illustrate the Kingdom of God. Even the phrase Kingdom of God has in it a suggested comparison. These guiding principles or marks take the form of an a priori knowledge that stands as testimony that becomes ascertained with a posterior conviction. Guru Nitya says that ‘Our entire life is a preparation for the Final Departure’. We have a whole life time to listen, to test and to arrive at a conviction. Life is a continuous series of experiences.

This presentation is divided into three parts:- Ten Minutes each.

First is the Vishaya – Epistemology or a brief content of what is being talked about. We are already in the middle of it. Before we enter into the life and application of dialectics by Guru Nitya Chaitanya Yati through his life, let us go back to Verse 8 of Chapter VII Jnana Darsana in Narayana Guru’s Darsanamala. In the Psychology Of Darsanamala, Guru Nitya translates Jnana Darsana as Consciousness and its Modifications. Here in this verse, Narayana Guru points to testimony of analogy, in Guru Nitya’s commentary of this in the Psychology Of Darsanamala he uses the analogy of the well known Zen story of A Man Searching for The Bull. The Oxherding drawings of the XII Century Chinese Master – Chino Kukuan. This same analogy will also give us a brief feel of the vishaya that we are now talking about. Let us look at it in the light of this mantra:

On going near the object to be ascertained

And recognizing, “this is the form of the animal

Whose marks have been heard of” – that by which

Such knowledge comes is analogy.

  • Narayana Guru

Present the analogy of the Oxherding pictures.

With this understanding now, let us look at the Sambandha or the Methodology as applied in the life of Guru Nitya Chaitanya Yati. In the words of Sartre – The essence of Man, is his existence. We are lucky to have the analogy of great masters of our time right before us right here in this time and clime. Nothing special.‘Just this’ as it is.Nothing dramatic. The roseness of a rose is Absolute, the cheerfulness of a smile is Absolute, the quality of a tear drop is Absolute. This essence comes as the value that is extracted out of a lifetime. Our entire life can be described as an aggregate of values. We live in a network of interconnected-ness (Indrajalam) whether we like it or not, it is the very basis of our existence. We are constantly learning and growing moment after moment assuming to play some role that we think we are assigned to in this book of life. Only learning can produce new RNA they say. It is the motivational dynamic of our whole being. Not just new RNA (Ribonucleic Acid), but enzymes and hormones that bring aliveness. It is the very sap of life. There is a continuous process of giving and taking. Saint Francis of Assisi says – ‘It is in giving that we receive and it is in dying that we are born to Eternal Life.’Guru Nitya says – “Nataraja Guru taught me not to wait for anything. You should never just sit and wait, but always give positive content to life. Don’t let the moments become dead, lifeless because you are waiting for something to happen”. Let us now see how Guru Nitya applied this in his very life. His purvashrama name was Jayachandran.

  • Even though each of us is born with an inherent nature, the impressions of childhood go along with us until the very end. In his autobiography Love & Blessings Guru Nitya talks in detail about many such instances that went along with his basic nature and tendencies. He talks about his indoctrination to marriage. A young woman in his village in the neighbourhood named Bhanumati, used to wait for him and take him to school everyday. One day she told him that he should not expect to see her again, as she was getting married and going away. Several months later when she returned, she was pregnant and had a huge belly. He was afraid and told his mother that her belly may burst and she might die. Couple of days later, she did die. This whole event that went through his absorbent mind as a child, became a conceptual aggregate in his mind that stuck and strongly associated with the word ‘marriage’.

Nataraja Guru’s thesis on education was on the ‘Personal Factor’ in education. Education does not end with school, college or university. Education goes on through the different stages of life. Early education begins with Mother and Father. Jayachandran’s first lessons began with his mother Vamakshiammaand the home he grew in which was a joint family with many mothers and many fathers. His Father RaghavanPanicker was a poet. He grew up listening to Poetry, learning by-heart quotes and quotations from world literature that was introduced by his father which we continued to see in his later years that reflected in his universal nature which was very natural to him. Alongside was his mothers grooming and shaping which instilled ethical values in him which was the resulting culture of his personality.

  • After evening prayer, Jayachandran’s father used to read out Kumaran Asan’s Poetry – A Malayalam rendering of Edwin Arnolds Light Of Asia about the human tragedy that Siddhartha Gautama was moved by – In the form of poverty, Old age, sickness and death, which finally brought him to leave home and take up the life of a wayfarer. Jayachandran was in his early Adolescence at that time. It caused a similar emotional upheaval in him. One day after the poetry reading, he asked his mother – “Can I become a Buddha?” She said – “Of course” “What should I do” he asked. Mother offered to help. The next morning, she woke him up at 4am and poured buckets of cold water on his head saying nobody became great by rolling on rose petals, when he resisted. The same day, lunch was served specially for him on the floor on a banana leaf, and he was made to sit on a wooden plank. He missed the company of the rest of the family and also missed some of his favorite dishes. He read several books on the Buddha. Everything that the Buddha said sounded sweet and reasonable and he was pleased to relate to that gentle personality of the Buddha in the serene world of Buddha’s compassion. . He says this early encounter with Buddhism brought a new attitude to his life, it brought a certain amount of timidity and a tendency to stay away from aggressiveness. This relieved him from the nightmares of adolescence. Later in his life, he had an opinion of his own and could not accept some aspects. Twenty five years later he went to Sri Lanka to teach the six systems of Indian Philosophy at the Vidyodaya University. In exchange, he attended classes in Buddhism. He undertook serious study of the Psychology of Abhidhamma Kosha of Vasubandhu which is a deep analytical study of the mind-stuff with minute attention given to different shades of consciousness and the psycho-biological functioning of the mind. In his own words in the Autobiography, he says –“After studying Abhidhamma Kosha and Lanka Avatara sutra it was difficult for me to think of Vedanta as an independent and original system.” He also had many interesting dialogues with Rahula Walpola, who was in charge of the Buddhist studies at Sorbonne and was on a sabbatical leave in Colombo. He re-examined the entire gamut of Buddhism from the schools of the Theravadins (Hinayana), Mahayana, Tibetan Tantrayana and Mantrayana and the mystical schools of Yogachara. In his own words Guru says about his tryst with Buddhism – “All are good and helpful to some extent, and there are passages in all which are to be treated as prejudicial or exaggerated. Thus Buddhism, which was once like my own home, turned out to be like a familiar home in my neighborhood. In fact my attitude toward all established religions is more or less the same. I have a lot of reverence and sense of sharing with them, but I do not belong to any one of them.
  • In the next phase of his life, all through the young energy of high school, he was most interested in how politics was turning in the European countries. In the Eastern colonies of Britain that were steeped in ignorance and lethargy a new kind of invader was coming with propaganda tools – Adolph Hitler as a new messiah of the world. He fed on the heroic deeds of Hitler andfresh posters of Italy and stories of Mussolini. Chamberlain the prime minister of England was replaced by Winston Churchill. America, Britain and the Soviet Union had formed an alliance against Germany, Italy and Japan. At that time a close friend of Guru’s told him that in the modern world of warfare and sophisticated military force, Buddha was powerless and that a new messiah was in town who could lead them to the right path. The messiah was in hide out and could only be seen at night. Even though children were not allowed to leave home after 6Pm, he sneaked out and went to an old discarded home and met this emaciated man with unkempt hair, ugly beard and had only one eye. He decided to carry food and drink to him and the next day he told his mother about the messiah, not as a communist but as a great lover of mankind. He would go to him in the afternoons to learn Marxism – Stalinist propaganda, which was another version of Hitler and Mussolini’s propaganda. This visit to the one eyed comrade infused in him the psychosis of a megalomaniac. Guru says he was always discussing the dialectics of class interest and the need to organize guerrillas everywhere. In India, leaders were not sure who they should support. Through these discussions and readings, his own world became real, far removed from home and natural environment. Floating in the ambiguity of half knowledge or no knowledge without any direction in life.
  • The next phase of Jayachandran’s life took him to the Airforce and then the military. Here he worked with a shrewd Malayalee officer from Ottapalam in Shoranur. He was taught all the tricks of the trade. Like for eg, Menon showed him a secret code used in his office. In collating, correlating and indexing documents, the page number etc given on the paper should be wrong. No:27, for instance should be written only as 72/1, no one could trace any papers unless they knew the secret code. Pretty soon he mastered all that he was taught, which pleased the authorities. He was promoted to the chief superintendent’s position. Here he was directly in touch with the British Officers and other ranks. As Jayachandran’s officer in charge was Indian, the British did not want to salute him. Instead, they would go directly to Jayachandran. So he typed out a daily order that no British officer or other rank was to go to the superintendent’s office before seeing the Commanding Officer and giving him a formal salute. He had no sense of malice when he did this. He felt that – ‘what was owed to Caesar to be paid to him.’ In one section he had to deal with the British, by receiving new battalions into transit camps, arranging hot meals for them, posting them to war fronts and keeping in touch with their families in case they died in action. Most of their documents were kept in safe custody at this base office. Letters were censored. Letters that were likely to bring depression to soldiers were not to be released to them in the war front. Jayachandran was one of the three that had to censor such letters from fathers, mothers, wives, fiancées and others. It had to be stamped ‘safe’ before being delivered. He felt pain for several hours after reading emotionally painful letters and felt sense of guilt at withholding letters from their dear ones. He visualized English homes and the emotional environment of their families.  Then came the big news of Hiroshima being bombed with an atom bomb, which followed by the bombing of Nagasaki. In a few days, Japan surrendered and the axis powers fell. British Govt decided to show leniency to Indian National Leaders who were in jail. Mahatma Gandhi was coming on parole and was going to be treated by a famous naturopath. Jayachandran wanted to meet the Father of the nation, and so asked for a months leave which was granted. This was the beginning of a turning point in his life. He couldn’t sleep that night thinking of the war that ultimately ended in the horrid atom bomb that had totally burned away two major cities of Japan. Thus he dissociated himself from the warlords, to be in the company of the architect of peace. Jayachandran went to Manibhavan at 4am as Gandhiji would start his morning prayer at 5am. Gandhiji started chanting from verse 55 of the second chapter of the Bhagavad Gita.When he came to verse 62, his voice became mellow and there was absolute sincerity in his chanting tone. Jayachandran was hearing this for the first time. (chantsloka with meaning). This is how he turned to the Gita, hearing it straight from the mouth of the Mahatma. After the prayer meeting, when Gandhiji went to his room, Jayachandran  walked into the room and slowly sat close to him. Even though he was timid and shy and not a gate crasher. Gandhiji spoke to him in Hindi inquiring which part of India he came from. Even though Jayachandran was in the forces and could understand hindi, he could not speak fluently and had difficulty with grammar. So he replied in English, ‘I am from Kerala’. Gandhiji asked – ‘Is English the mother tongue of Kerala people? ‘ Jayachandran–‘Kerala people speak English when getting into conversation with non-malayalees.’ When Gandhiji insisted on speaking in the mother tongue, Jayachandran got annoyed and said – ‘Babuji, I know you studied in England and speak English. I am not here to demonstrate my fluency in any language. I am here to communicate. We can only speak in a common language. English is a common language between us. There is no harm in speaking it.’ When Gandhiji asked why he was not speaking in the National Language, he lost it, being young and egoistic he burst out in anger – ‘Hindi is neither my mother tongue nor my father tongue!’ Gandhiji said – “A slave is proud of speaking his masters language. You are enslaved by the British. So long as you speak in English, neither will you learn your mother tongue nor the national language.” Jayachandran felt humiliated and left with a heavy heart and bruised ego, but soon returned back to give a whole discourse on Marxism to Gandhiji. Everytime he looked at Gandhiji, he raised two fingers as if admonishing him and stopping him from speaking his mind. Finally he burst out – ‘Babuji, your Ramarajya will never save India. Only class war will give true liberation. There are two classes of people – the ones who have and the ones who have not – the exploiters and the exploited. You should support the rights of the exploited.  Mahatmaji said – ‘You think I have not had an occasion to read Karl Marx and consider his theory of liberation? You seem sincere in your convictions. If Marx is right, then I am wrong?’ To this Jayachandran replied – “Yes!” Gandhiji said –‘ You have certainly moved out of your shoes, to stand in the shoes of Marx to look at truth. Can you not be generous to me also to understand my view point? How many facets does truth have?’ Brashly he replied – ‘One!’ Gandhi said – ‘Truth is like a diamond, many faceted.’ Jayachandran was silenced and then Gandhiji explained how a rational view is always relative to a partial consideration.  Bapuji’s eloquence shattered all his previous convictions. He then asked the Mahatma if he could join him and serve him, to which Gandhiji agreed. He went into deep silence giving up all argumentation, for the first time he started listening to people without prejudice. Thus he learnt to be a worthy student.
  • When he returned to Kerala, someone suggested to him to offer his services to Shivagiri Mutt Varkala. On the first day, he was much impressed by a bald headed swami who sang the invocation with all his heart and soul. This swami was none other than Mangalananda Swami. Soon Mangalananda Swami was sent to Colombo to Ceylon to collect funds for building a memorial over Narayana Guru’s Samadhi. Jayachandran found it hard to get along with the uneducated swami’s of the mutt and so he left. Travelling in Tamil nadu, once while he was at the Railway station, looking at the books at Higginbothams bookstall, his eyes fell on a book called – In Quest of God by Swami Ramdas of Anand Ashram Kanjangad. While he was absorbed reading the book, an European lady tapped his shoulder and said – “You can have that book, I paid for it.” When he went to thank her for it, she said – ‘Are you looking for a master?’ She wrote out an address on a scrap paper and handed it over to him – Swami Ekarasa, Dr. GH Mees, Kanva Ashram, Varkala, Kerala. Being guided by principles of Buddhism on one side and on the other by Marxism, concept of God sent message or providential guidance never occurred at that time. Providence led Jayachandran into the hands of Sadhu Ekarasa Dr. GH Mees, who had at that time just completed his magnum opus, a study of 18 years on Traditional Psychology. Three volumes which he called – The Revelation in the Wilderness. Jayachandran had to prepare the typescript of the three volumes for the publisher. The Book of Signs, The Book of Stars and The Book of Battles. In return Dr. Mees gave Jayachandran the wisdom treasures of the entire world. The culture of many countries opened before him – The Vedas and puranic Indian culture, Taoism & Confucianism of China, Zen Buddhism, the Coptic civilization of the Nile, the cultures of Babylonia and Sumeria, the Germanic traditions, Hellenistic culture, the Slavic and Anglo-Saxon worlds, the Celts and the Native American schools of the Hopi, the Mayan and the Inca. He was also introduced into the world of Carl Gustav Jung and the Jungian school of Analytical Psychology.  Many narrow minded misunderstandings were thrown out with a growth in both reasoning and understanding.  A process of Deconstruction and Reconstruction. It was a strange destiny of being initiated into the spiritual path in Varkala, by a Dutchman educated in Cambridge and Leeds. After the work was completed, Dr. Mees came up with two possibilities. Jayachandran was free to make his own choice. One was to assume full responsibility and hold the ashram on his behalf and live as a full fledged swami, or to leave and go wherever he wanted and not return to Kanva ashram even for a temporary stay. Jayachandran decided to leave. Dr. Mees put him through a test before he let him go. He drove himself taking Jayachandran to Trivandrum, and left him there saying – “Now, you are leaving me, but you should return before 7pm day after tomorrow. Go to Kanyakumari. On the way, don’t tell anyone where you are going. You should not starve. Take food 3 times a day as usual. Do not take money from anyone on the way. Believe in God, and gain your freedom”. Jayachandran successfully passed through this test and even got a free ride back to Varkala and managed to reach by 7pm. He met the Colonel that he worked with in the army, at Kanyakumari. He was on a pilgrimage. He was going to Varkala to visit the Janardhana Temple. Dr. Mees was surprised and pleased. He said – “ My son, you are now free to leave me and live an absolutely independent life in the hands of Providence.”
  • Summer of 1948, Jayachandran visits Ramana Maharshi, who was the Guru of Dr. Mees. Arriving in Thiruvannamalai, he visited the temple before seeing Maharshi. Even though he was not a temple-goer, he stood at the entrance, imagining how young Ramana first entered the temple without a ceremonial bath, yet drenched by rain that accidentally showered upon him when he entered the temple. Jayachandran desired to have such a rain shower too on his arrival. That did not happen. Instead he perspired and his clothes became wet as if standing in the rain. When he first met Ramana Maharshi, he was not at all impressed. His hero in those days was Vivekananda. Because like him, Jayachandran was also worried about India’s poverty, ignorance and illiteracy and its inability to organize dynamic work for groups of people in order to get out of the shackles of lethargy. Maharshi to his eyes was like a concrete symbol of India’s inaction. Being a young man with a lot of self-esteem and ego, he felt resentment when ignored and not noticed by Ramana Maharshi. He decided to leave.He bought some oranges and placed it by Maharshi’s feet as an offering and prostrated before leaving. For some reason, he sat there and Maharshi’s gaze fell upon Jayachandran. He looked straight into his eyes. He felt a kind of rewinding of his whole life at that time, feeling like being in the womb of his mother abruptly falling down from some height. Time stood still and when he gained consciousness, it was lunch time and someone tapped on his shoulder asking him to join everyone else for lunch. He sat next to Ramana Maharshi and was served with care. In his own words he says – ‘From that moment Maharshi was not a person to me. He was a presence, or rather he was the presence which I was seeking and he was everywhere.’ Later when he decided to take on sanyasa, he first visited his mother and took her blessings. She said – “Even before you were born, I prayed to God, that I should have a son who would continue the works of Narayana Guru.” Then he went back to Tiruvannamalai, and asked Swami Ramadevananda of Ramana Ashram to be proxy for Maharshi and to give sanyasa. Maharshi did not give sanyasa to anyone, nor did he call anyone his disciple, but did not object to anyone calling him as his Guru. Jayachandran thus became Nitya Chaitanya Yati.
  • On reaching Nataraja Guru, Nitya Chaitanya Yati is seasoned by being grilled in many ways through challenging situations that balance all the extremes thereby arriving at a neutral point. The energy of over enthusiasm, got channelized into a dynamic of creative expression.
  • Thereafter Guru Nitya was in the realm of ‘Atma Shere’ . The whole world was like one big family to Guru. He often said the world itself is a Gurukula. No one or nothing fell out of this realm.
  • Nothing had changed outside, but within himself his life had taken him through a whole range of experiences and transformations. Life itself being a great Teacher.
  • His deep compassion for all Beings took hold of the rest of his life which he dedicated to intense work day and night, communicating and interacting with people from all walks of life. His classes, his teachings, his counselling, his writings, and his talks touched people deeply. All his Wisdom was in Service to Unitive Understanding and Brotherhood of Man with a deep sense of Value Vision.

The Life of Guru Nitya was an eternal sharing or an eternal offering. In the month of May, when the Nilgiri Hills was in the peak of its beauty with chattering birds, clear sky, flowers in full bloom, fruits in abundance he opened the Gates of the Gurukula to all. He called it the ‘May Festival’. Artists, poets, Theater people, dancers, writers and people of all walks of life would gather at the Fernhill Gurukula and spend a whole month of sharing and learning. Vedanta did not dry the sap of his life. In fact the philosophy of his life opened him up as a flowering, blooming person, filled with emanating joy that spread out to all who came around like bees looking for honey.

“When Life is devoid of its greening fountain of Values, the world becomes an arid desert land.”  ~ Guru Nitya Chaitanya Yati

 

 

 

 

Axiology Of Modern Science – Everything is Connected

science

I would like to begin with this poem by the Native Indian Chief of Seattle, which has been resonating powerfully the world over:-

When the Blood in your veins returns to the Sea –

And the Earth in your Bones

Returns to the ground –

Perhaps then you will

Remember that this

Land does not belong to you,

It is You who

Belong to this Land…..

~ Chief Seattle ~

Inspired by this Frijof Capra the well known Author of the Tao Of Physics uses this poem by Ted Perry to begin his book – The Web Of Life –

This we know

                                                            All things are connected

                                                            Like the blood

                                                            Which unites one Family

                                                            Whatever befalls the Earth

                                                            Befalls the sons and daughters of the Earth

                                                            Man did not weave the Web Of Life

                                                            He is merely a strand in it.

                                                            Whatever he does to the web

                                                            He does to Himself –

                                                                                      -Ted Perry

Even as we sit here together, there is a process going on within your body. Like a machine it functions day and night even without your help. Even though it seems like a simple process, it can cause a huge impact on you. If your digestive system is not functioning smoothly, you will feel uneasy and will not be able to sit at ease and listen to this presentation. If your mind is restless, you will not be able to sit peacefully and pay attention to what’s going on here. The first priority that we all give, is for our own personal physical and mental ease. Man’s search for  basic needs for his own sustenance took him to fertile lands close to rivers. He rubbed two stones to create a fire to cook his food, he needed to use natural resources for his own convenience, need and shelter, he made sharp tools to use as weapons to kill animals, he needed water to irrigate his fields, he needed to know his body to eliminate sickness, he needed to study his mind to stay free of trouble, he had to share planet earth with other beings. Scientific enquiry thus began with a need to use nature and available resources for his own existential sustenance. Study of Pattern – form, order, quality.Study of Structure – substance, matter, quantity.Pattern of living and non-living systems and its structure. Thereby he discovered many things and put it to use. Electricity, Agriculture, Architecture, Medicine, Psychology, Consciousness, Art, Spirituality, Religion etc. Thus the tree of the world of Science grew and spread out in all directions. Today it is so vast that it has branched into endless branches of science. Science seeks certitude. It brings clear notions that are specific. It is an inductive-deductive study of the particular and the general. Science stands on its own merit and does not require faith. It can be verified. There is a hypothesis, which can be verified through experiments with an aim, an objective, a method and a result. There are many varied approaches. What we are going to focus on today is on the application and Value sense of Modern Science and how it can be practically applied, unified and integrated into our lives thereby contributing to our happiness and the happiness of all.Firstly let us go to the very plan or scheme of Truth in modern science that has been uncovered and revealed to us through decades of research that several great scientists have made. Before we proceed further, let us express our heartfelt gratitude to these great people who toiled day and night, burning the midnight oil. This microphone, the loud speakers, the lights, the fans, our cell phones, internet and computers that make life easy for us today are visible evidence of  great minds of past decades. Namaskaram to them all. The first part of this presentation will be the induction or introduction through ‘the philosophy of science.’ The second part will be the deduction through the other end of the pole, ‘the science through philosophy.’ And the last concluding part will be the dialectical reasoning bringing forth the Value perspective through the teachings of our Great Gurus that unify all fields of knowledge weaving them into Life.

Even though science seeks certitude, Nataraja Guru says that modern science has brought us not to certitude, but to incertitude. The German physicist Heisenberg revealed through his ‘Uncertainty Principle’ that we can never look for certitude through our senses or through our ‘instruments’ of observation and investigation. Let us thus bear in mind at the very outset that scientific findings are constantly under change. Today it has come to a point where it is beyond any measurement or explanation. Einstein calls it ‘spooky actions’ – “Quantum metaphysics entails ‘spooky actions’ at a distance” he said in his observations of the ‘Real World’.

Going back in time to the History of Modern Science and its evolution through the ages, we come to the late 16th Century when it began with Galileo Galilee. He was the first to carry out systematic experiments and use mathematical language to formulate the laws of nature that he discovered. During his time, science was called Natural Philosophy. ‘Philosophy’ he wrote is written in that Great Book which ever lies before our eyes, but we cannot understand it if we do not first learn the language and the characters in which it is written.’ This language is mathematics (what he meant was geometry) and the characters are triangles, circles, and other geometric figures. He inherited this view from the ancient Greek philosophers who tended to geometrize all mathematical problems. Several centuries later, Islamic philosophers in Persia developed a different approach of solving problems known as ‘algebra’. They in turn learnt it from the Indian mathematicians. The study of structure has been the principle approach in Western Science and Philosophy. Synthesis of two approaches – Structure and Pattern.For example the physical structure of a bicycle – the shapes, specific materials, racing bike, touring bike, mountain bike, frames, the pedal, handle bar, wheel, chain etc. The complete configuration of these functional relationships constitutes the bicycles pattern of organization. The link between Structure and Pattern is the mind of the designer. The three are different, but inseparable. All are totally interdependent. In living systems, there is growth, development and evolution. The components change continually. Each cell continuously synthesizes and dissolves structures and eliminates waste products. Tissues and organs replace their cells. The link between Pattern and Structure is the process of life, the activity involved. The three are different but inseparable perspectives on the phenomenon of life. Even Chemicals do not combine randomly, but in ordered patterned ways. The language of life is chemistry, not maths, algebra or geometry. Fritjof Capra the well-known physicist of our times says – “Microbiology teaches us the sobering lesson that technologies like genetic engineering and global communication network which we consider to be advanced achievements of the present day have been used by the planetary web of bacteria for billions of years to regulate life on earth.” It is philosophically and spiritually more satisfying to assume that the cosmos as a whole is alive, rather than thinking of life on earth as existing within a lifeless universe. Living systems are constantly open to this continuous flow of energy and matter. When the renowned astronomer Sir Bernard Lovell was asked ‘What happened before the Big Bang?’ He said – “There we reach the great barrier of thought. I feel as though I have suddenly driven into a great fog barrier where the familiar world has disappeared.”

Rene Descartes said – “All philosophy is like a tree. The roots are metaphysics, the trunk is physics and the branches are all other sciences.” Today, the paradigm shift in science, at its deepest level, implies a shift from physics to the ‘Life Sciences’. The word ‘Paradigm’ used in science refers to the entire constellation of Perception, Action, Value, in one word. Erwin Schrodinger the Austrian Physicist’s daunting quest about – What is Life? Led to the unraveling of the Genetic code. The molecular structure of genes. This opened up a new edge in science – Molecular Biology. Yet several questions remain unanswered that have puzzled scientists and philosophers for hundreds of years. How did complex structures evolve out of a random collection of molecules? What is the relationship between Mind & Brain? What is consciousness? This view of reality was by no means easy to accept for physicists at the beginning of the century. Exploration of atomic and sub atomic world brought them in contact with unexpected reality. The new paradigm may be called ‘Holistic View’, seeing the world as an integrated whole rather than a dissociated collection of parts. Holistic view and Ecological view are the two new terms which differ slightly in the meaning. Holistic view of a bicycle means to see the bicycle as a functional whole and to understand the interdependence of its parts accordingly. An Ecological view of the bicycle includes that, but it adds to it the perception of how it is placed in its natural and social environment. Where the raw materials came from, how it was manufactured, how its use affects the natural environment, and the community by which it is used etc. Deep ecology does not separate humans or anything else from natural environment. Sees the world not as a collection of isolated objects, but as a network of phenomena that are fundamentally interconnected and interdependent.

The Hellenistic Philosophy founded by Zeno, 3rd century BC – Stoicism followed Nature Philosophy. The Stoics taught that destructive emotions resulted from errors in judgment and the active relationship between cosmic determinism and human freedom, and the belief that it is virtuous to maintain a will that is in accord with Nature. They presented their Philosophy as a way of life and they thought that the best indication of an individual’s philosophy was not what a person said, but how that person behaved. Virtue is sufficient for happiness. A sage was immune to misfortune. This belief is similar to the phrase – ‘Stoic Calm’. Virtue consists in a will that is in agreement with Nature. This was popular in Roman Greece throughout the Roman Empire. Their radical and ethical views started to be at odds with the Christian Faith. For example a Stoic would change his will to suit the world and remain sick and yet happy, dying and yet happy, in disgrace and happy, in exile and happy. Fatalistic in nature. Thomas Aquinas and Aristotle would compare imperfect virtue to Pagan Virtue. Later it was described as Classical pantheism which was adopted by Dutch philosopher Baruch Spinoza who imparted order and unity to the tradition of radical thought. Pantheism meaning – All is God. According to Spinoza – ‘Reality is perfection.’ “Everything that exists in Nature, everything in the Universe is one Reality Substance and that there is only one set of Rules governing the whole of Reality which surrounds us and of which we are part. God and Nature are two names of same Reality.

Ancient Greek philosopher Epicurus taught that – Pleasure and pain are measures of what is good and evil. Death is the end of both body and soul and should therefore not be feared. Gods neither reward nor punish humans. Universe is eternal and infinite. Events in the world are ultimately based on the motions and interactions of Atoms moving in empty space. Epicurean belief in Path of Atoms came in line with contemporary thought on Quantum Mechanics. Epicurus emphasized friendship as an important ingredient of happiness. His school resembled in many ways a community of friends living together. He also instituted a hierarchical system of levels among his student and had them swear an oath on core tenets.

Empiricism dates back to Aristotle. Experience of sense perceptions and soul. The meaning of the word itself is derived from ‘experience’ or ‘experiment’. Aristotle and Theophrastus together formulated the new science of Biology. Aristotle considers sense perception only as a vehicle for knowledge. Then came John Locke, a leading 17th century British philosopher. His epistemological idea was that individuals are born without built in mental content and that knowledge comes from experience or perception – Tabula Rasa (Blank slate). This denies that humans have innate qualities. A central concept in science and scientific method is that it must be empirically based on the evidence of the senses. Both Natural and social sciences use working hypothesis that are testable by observation and experiment.

This view is commonly contrasted with Rationalism which states that knowledge may be derived from ‘Reason’ independent on the senses.

According to extreme empiricist theory known as phenomenalism by the arguments of Hume and Berkeley, a physical object is a kind of construction out of experiences. Their view is that physical objects are reducible to mental objects – Subjective idealism.

Then came the Pragmatic philosophy. This integrates basic insights of empirical (experience based) and rational (concept based) thinking. Inductive reasoning and deductive reasoning in a complimentary rather than competitive mode.The conclusions of science are always tentative. The rationality of the scientific method, does not depend on the certainty of its conclusions, but on its self-correction character. By continued application of the method, science can detect and correct its own mistakes and eventually lead to the discovery of Truth.

In 1922, on Apr 6th there was a debate between Albert Einstein the renowned Physicist and Henri Bergson the Philosopher. This public debate in Paris, changed our understanding of Time. This was a turning point when science overtook philosophy.* Today there is a revival of Bergson’s ideas, especially after the findings of Quantum Mechanics which disagrees with the theory of relativity which was Einstein’s great edifice to dislodge philosophy. Bergson’s notion of Élan Vital and Pure Duration challenged both Darwin’s evolution and Einstein’s theory of Time. Nataraja Guru was perceptive enough to recognize the importance of Bergson and included his arguments in the Integrated science of the Absolute at a time when Einstein’s ideas were dominating the arena of science and Bergson was almost forgotten.

We have now looked at Modern Science from two opposite poles. The Philosophy of Science and Science through Philosophy. We can see clearly that Modern Science does not stand alone. It is rooted in all of time.Technical evolution and Theoretical evolution of thoughts and ideas that have been growing alongside. Even though it looks contradictory, today we find that scientists and philosophers have arrived at a meeting point of Relativistic science and Absolute science. Now let us look at a Unified field, where both can meet. And for this, we turn towards the Pramanas and towards our great Rishis. The solar system and the atom reveal a togetherness of macrocosm and microcosm. The Centripetal and the Centrifugal. The a-priori assertion and the a-posteriori experiments. The believer and the skeptic stand on the same platform. Ultimately what are we looking for? We are looking for ways and means to face life effortlessly, seeking happiness to make life easy. An art of living life. The Upanishadic Rishi sits quiet and his Degree is the Degree of satisfaction or contentment. They too have known all there is to know without conducting extensive laboratory experiments. Looking inward into the very source of knowledge they have figured out the Truth. They say – “By a taste of water, you can know all about water. There is no need to empty the seven seas.” Physics deals with the phenomenal; metaphysics deals with the noumenal. Physics gives primacy to space, while metaphysics gives primacy to time. What does time mean?

Quantum cosmology tells us that Time is a perspective. Ultimately there is no Evolution or Time. There’s just the eternal ‘Now’. The entire universe existing in this moment. Past, present and future collapsed to the present. Within that grand reality, emergence or dissolution of time is experienced according to the state of consciousness – Wakeful, dream, deep-sleep, meditative consciousness, unitive consciousness. Time emerges from Timeless Quantum Universal Unified field.  The Moon in a Dew Drop as Zen Master DogenZenji puts it in his GenjoKoan– The depth of the drop is the height of the moon. Each reflection however long or short its duration, manifests the vastness of the dewdrop, and realizes the limitlessness of the moonlight in the sky.

Nataraja Guru recognizes the possibility of a unitive or non-dual vision of the two aspects of Truth – the phenomenal and the noumenal which we experience as two. The frame of reference that can bring us to a neutral point is in the very structure of human thought. GaudapadaShankara’s Guru had the ability to see the togetherness of the four states of human consciousness – the objective, the subjective, the causal and the transcendental, ie the wakeful, the dream, the deep-sleep and the transcendental. The Mandukhya Upanishad gives us this universal scheme based on the word ‘AUM’ – ‘A’ ‘U’ ‘M’ and silence. This corresponds with Descartes great contribution of the so called Cartesian co-ordinates. Temperature and time belong to two different orders, but using these coordinates, a doctor can correlate these two realms and arrive at a third notion, which in this case is the nature of a patient’s disease. For this the doctor uses only one quadrant. The Mandukhya Upanishad shows us how we can use all four quadrants to understand the whole of human experience, the gross, the subtle, the physical andthe metaphysical.Siva the unmoved mover like the catalyst in Chemistry while acting, is not really acting at all. Devi is like the hidden roots of a tree, continuously supplying nourishing sap to the branches and leaves though their presence is hidden. Siva shaktyaukto….In the words of Richard Feynman – “Quantum mechanics deals with Nature as she is – ‘Absurd’.” For example, the uncertainty principle of quantum mechanics means that the more closely one pins down one measurement (such as the position of a particle), the less precise another measurement pertaining to the same particle (such as its momentum) must become.Light behaves in some respects like particles and in other respects like waves. Matter—particles such as electrons and atoms—exhibits wavelike behavior too. Entire universe is “One single wave function of the Universe.” It is the approach that leaves open the door for claims that “Everything is connected”, which often gets manipulated.AzhiyumThirayumkattum…The ocean has a vertical depth as well as a horizontal extension. We should know the calm of the depths and also how the surface storms come. Not in the physical ocean, but in the ocean of our consciousness – MoolaSamvitkadal.

Ultimately what we are seeking for is not merely factual, speculative or dealing with closed creeds but an integration of all disciplines. A total assessment, judgment and a total appreciation – Sat Chit and Ananda. Scientist turns towards external factors. He is very factual. His senses are turned outward. He sees similarities between species and composition going into the whole of the physical world. Its immaterial to him how beautiful this bird is, or how cruel that man is. They are all protein products of molecules. The wife is a quantum of energy, and the distant star is a quantum of energy. Just one universal existentiality devoid of love, hatred, poetry, politics etc. The gas chambers of the Nazi regime, the world’s first Hydrogen Bomb in the mass destruction at Hiroshima are valid testimony to such Human insensitivity and blunder.

The philosopher on the other hand looks at the smiles, frowns and appetites in the world and can relate them only to his own smiles, frowns and appetites. His own reason is the center of the world. His mind is the standard, and the vast cosmos flows into him, gets transformed in his mind, and then restated and projected. He would say – “We experience time and space and hence we project it.” Or “This is a world created by me” There may be a world outside, but we don’t know how valid or correct is the correspondence between our image of the world and the world which exists independently.

Nataraja Guru points out a two-way process – Normalization and Renormalization. Normalization refers to seeing the highest speculative value or abstraction of a given percept from the formal side. But in addition to this normalization, there is a necessity for renormalization, which is a ‘Bringing Back down to Earth’, so to speak the fruits of normalization. Yoga is not achieved by entering a silent chamber cut off from the world of objects and going into a self-induced state of hypnosis. You have to walk in the streets, greet your friends, recognize the wrath of evil deeds, wipe a sufferer’s tear. At the same time see how all this arises from one neutral point. A continuous witnessing of everything bubbling up from the neutral pulsating center of the heart of consciousness. Nitya Guru talks of a Swami he met in the Himalayas. This is what he says in his own words – “I met a Swami whose disciples would lift, wash and clothe him in the morning, and sit him in a chair. After some time, they feed some food into him and lay him down. This drama went on for 12 years. This shows the limit to which one’s nirvana can be pushed, but it need not be thought of as superior. Anyway this extreme is for the ‘old fellow’, not the ‘little bouncing ball’. Let us be true to who we are and live completely. We are not a RamanaMaharshi or a Jesus Christ. We learn from their lives and absorb many things, but let us not get into spiritual ignorance of imitating them. Spiritual ignorance can lead us to depression and even madness. Let us approach life through our own Swadharma,which is unique and real. The science of the Absolute or the science of sciences must cover the whole range of human experience and enquiry. There is a wide spectrum of wisdom around us in all fields of knowledge. Let us pick up the strings that is unique to us and converge into the universal wave of oneness that brings us to the eternal silence from where it all began with no beginning and no end, just a pulsation of “That Alone, the core of Wisdom”. Then the ocean becomes an ocean of great joy and an ocean of great value says Narayana Guru. Finally we ourselves merge gently and slowly into that ocean and become difference-less with it:-                                             Adhumidhumallasadarthamallaham

Saccidamrtamennutelinnudhiranaayi

Sadasaditipratipattiyattusattomiti

Mrduvaymrduvayamarnnitenam.

Man as a thinking being, has three areas where he can contribute towards harmony in the world. One is individually bringing harmony to his own physical and mental being. Two, Socially towards interdependent harmony and Three, Universally harmonizing the spirit of the times (In German spirit of the times is expressed through just one word – Zeitgeist). So is all this talk just ‘Dead Words’ or just ‘arm chair philosophy’? No, our Guru’s and the immortal Masters and Thinkers of the world have clearly brought forth a need for Universal harmony or Brotherhood. If one string is displaced, it brings disharmony to the entire system. The 1922 debate between Einstein and Bergson towards the end of their lives (Einstein was in his 70’s and Bergson in his 80’s) is a very prominent time in history where the world witnessed science and philosophy coming to a merging point. Even though Science won over philosophy at that time, that was also the time of the bombing of Hiroshima.Narayana Guru, Nataraja Guru and Guru Nitya were well informed about the change and clime of the times and applied their wisdom by revaluing and restating accordingly. Today we are standing in front of an emerging ‘Group Dynamic’. Religious fundamentalism is on the rise. According to Carl Gustav Jung, ‘Hell’ represents, among every culture, the disturbing aspect of the ‘Collective Unconscious’. We are heading towards strong dynamic religious fundamentalism. Collective Mind is Blind. If the labeling of ‘Them’ and ‘Us’ is removed, then the eternal oneness remains in the midst of the many. There will be harmony in difference.

~ A U M ~