Baba
Identifying racists
Namaskar,
Sometime back there was a seminar where margiis and wts were discussing an important question together.
Racist, casteist: subtle sign
Question: In some seminars or retreats, if the majority of participants are of white skin, then some wts suggest that we should work towards bringing people from other races such as black skin, dark skin, etc, so that the group will be diverse. Is this type of thinking correct?
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Reply: No, this type of thinking is not correct at all. When someone thinks of any other human being as a person of specific type, then that type of thinking is wrong. For example, if the thinking is that someone is white, black, or of any other race, then the thought is associated with race and not with all human beings as one race. Say, for instance, that a mother has four sons, and each one has a distinct colour; and, when the mother is asked which colour son she loves the most, or which colour son she talked with the most today, then the mother will certainly say in response that she does not identify any son by the colour of their skin. Rather, all sons are equal for the mother, and she does not distinguish her sons by their skin colour. In fact, each one is equally viewed by the mother. A mother is essentially blind to the colour of skin of her own son / daughter because there exists a feeling of mineness in the mother-child relation.
If a black woman is sitting at the dining table with her white husband and a mixed colour child, she will not think that three races are sitting at the dining table. Rather, she will think that she, her husband, and her child are there. If someone asks her if in this house three races are sitting together happily, she will be surprised. Because she never thinks about her family in that tainted way of colour.
In a similar fashion, when Ananda Margiis sit in global meetings with the representatives of various countries, they never think that, “All kinds of races are sitting here.” Rather they think that, “Our brothers and sisters of the entire planet are here.”
Ananda Marga philosophy states, "The greater the heat of the sun, the greater the amount of ultraviolet rays in the sunlight. A study of geography tells us why there are differences in the degree of heat of the sun’s rays. Where the sun’s rays fall on earth obliquely, there is less heat of the sun, and where the sun’s rays fall straight on the earth, the heat is greater. In very hot countries white-skinned people find it very hard to live, because their skin, having less of the chemical substance called melanin, is unable to stand much heat. Body skin with a great quantity of melanin in it turns jet black, and obviously a lesser quantity of melanin makes one’s skin white."
"If ever white people are forced for some reason to live long in a hot climate, their colour turns brown." (2)
Correct approach for diversity - 1
So what is the correct approach? Where there exists a feeling of mineness, one becomes blind to colour. With the feeling of mineness towards others, a person will never distinguish others by their skin colour. When the feeling of mineness is lacking, one is more likely to distinguish others by their colour. Like when sugar is mixed with water, sugar is completely dissolved in water and loses its identity because in the mixture it has become one with water—but if we mix a metal with water then in the mixture one can easily separate metal and water. Similarly, if the sadhaka feels mineness with others, then s/he will not distinguish others by skin colour but will feel everybody else is their own brother and sister.
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In sectorial seminars, if wts need to bring diversity, then one approach can be to invite people of various economic groups. Because some are wealthy, while others are poor. Or they can think of doing pracar in a specific portion of the society if the representation is less. But identifying people by their skin tone / colour is the wrong approach—because in their mind the distinction exists for human beings of specific colour. The feeling of mineness is not present. Rather, in the absence of this feeling, there is a stark tendency towards differentiation. Without the feeling of mineness, one attaches a specific skin colour as an attribute in distinguishing people. On the one hand there exists the identification of self by a colour, and on the other hand the identification of others as another skin colour. For example, without the feeling of mineness, in a seminar, one may feel there are x whites, y blacks, z Asians attending. Even while talking with another person one will attach a colour attribute as a matter of identification in the mind. So the distinction of individuals by colour is a mental disease.
Correct approach for diversity - 2
From the Ananda Marga ideology viewpoint, one should feel everyone else is part of Brahma. If one distinguishes others by their colour, then such thinking is against AM ideology. Once one Wt said she believes in diversity, that is why she invites a number of black people to the retreats or other activities. This is the wrong approach. When someone says they believe in diversity and the definition of diversity is based on the colour of skin, then that is the wrong approach because one has associated oneself first with a specific colour and then identified others with a different skin colour, there is no feeling of mineness in such approach. Diversity cannot be defined by the colour of the skin, but rather identifying Brahma in all as all have come from the same source.
How small mind breeds racism, casteism
When the mind is in a low state then it distinguishes people by their colour of skin. Rather, in a retreat or in a seminar, one should feel all are brothers and sisters. In any Ananda Marga magazine, if people are saying that pracara should be done to increase the presence of a specific skin colour then that is the wrong approach and should be corrected. Like in the earlier example, a mother does not distinguish her children by skin colour—similarly, a true sadhaka will not distinguish people by colour of their skin. When the mind is expanded then it does not distinguish people by skin colour, rather it perceives all to be the progeny of Parama Purusa. For example, when one sees land from the ground one can distinguish the land by demarcating them as pieces belonging to individuals, but when one flies in an aircraft and views the same land at a higher level, then there is no demarcation of land, and all the land appear as one and those demarcations are not visible any more. When the mind expands, then one’s vision also gets broadened.
http://anandamargauniversal.blogspot.com/
By talking with one individual, it is possible to know whether one’s mind is at a low or high level by seeing if they talk about skin colour as one of the aspects in differentiating people. If they do then the mind is at a low level and needs to be expanded. In any form of pracar, distinction by so-called race should not be allowed. It creates a negative vibration in pracar, and by this the race distinction will be further exacerbated and not reduced.
Caste & race in pre-1990 AMPS
Prior to the 1990s, in AMPS such types of distinctions by race / skin colour was not present. Specific actions were not created to invite people of different skin colour or castes. In India there is casteism, but in any Ananda Marga DMC it was never mentioned how many so-called untouchable / so-called lower caste margiis and how many so-called upper caste margiis attended the DMC. Ananda Marga is colour blind; there is no place for distinction by colour. If any Ananda Marga pracar is based on skin colour then that should be corrected. If someone thinks another person is of a specific skin colour then there is prejudice in mind. If a person is of black colour, then a sadhaka who distinguishes persons by colour, with prejudice, s/he will associate the black colour person with crime, robbery or something similar, which should not be done. Such type of thinking is not at all appropriate.
Conclusion
In AMPS, if some are distinguishing people by their skin colour, then in a polite manner their thinking should be corrected. To avoid distinguishing people by their skin colour, one has to feel that all are human beings, and that skin colour does not have any role. If one’s mind is low and encourages distinction then, s/he will think that there are x Americans, y Europeans, z Latinos, and w Asians etc. But those whose mind is high will feel that all are their brothers and sisters. Even each one of us can ask ourselves to see if we have such types of feelings of distinguishing people by their colour; if it is so, that can be corrected with the broader vision that all are human beings, and all are children of Parama Purusa.
http://anandamargauniversal.blogspot.com/
In each and every one of us Parama’tma’ is present so there is no question of distinction by colour. Skin colour is only darker in some people because their ancestors were living near the equator due to which more melanin was produced, resulting in darker skin. A sadhaka should see the internal aspect of a human being and not the external. Inside each human being Param’tma’ is present, so looking at one’s external skin colour and distinguishing them from others is not appropriate from a spiritual standpoint.
Ananda Vanii states, “The purport of Dharma Sádhaná is to look upon every person, every object of this universe as one integral entity....” (1)
Namaskar,
Nirakar
Why some have jet black skin
Ananda Marga philosophy states, "The greater the heat of the sun, the greater the amount of ultraviolet rays in the sunlight. A study of geography tells us why there are differences in the degree of heat of the sun’s rays. Where the sun’s rays fall on earth obliquely, there is less heat of the sun, and where the sun’s rays fall straight on the earth, the heat is greater. In very hot countries white-skinned people find it very hard to live, because their skin, having less of the chemical substance called melanin, is unable to stand much heat. Body skin with a great quantity of melanin in it turns jet black, and obviously a lesser quantity of melanin makes one’s skin white."
"If ever white people are forced for some reason to live long in a hot climate, their colour turns brown. In 1939-40, when British soldiers came to India for war purposes, their colour became brown due to the great heat. Naturally, as the skin of these soldiers had to adjust with the hot climate of India, there were some necessary changes in their skin to effect acclimatisation." (2)
Don't identify with race, caste, or sect
Ananda Marga philosophy states, "Let us consider the case of race. Many people identify themselves with a particular race. If we look deeply into the subject we come to the conclusion that the human race is one. Some people have black skin, some people have yellow skin, and some people have white skin. Does it make any difference to the inner human being? No, none whatsoever." (3)
Ananda Marga philosophy states, "In our Ananda Marga the first step that a person takes is to forget their race or sect and to no longer identify with their race, caste, or sect...Racial prejudices are very predominant...In our Ma'rga there are no such considerations: these petty differences among human beings are not given any importance.” (4)
Ananda Marga philosophy states, "Tantra does not recognize any racial, [or] genealogical...differences among human beings." (5)
References
1. Ananda Vanii #4
2. A Few Problems Solved - 2, Human Society Is One and Indivisible – 1
3. A Few Problems Solved Part 3, Human Society Is One and Indivisible – 3
4. A Few Problems Solved Part 7, Social Psychology
5. Discourses on Tantra Volume Two, Tantra and Its Effect on Society
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The below sections are entirely different topics, unrelated to the above material.
They stand on their own as points of interest.
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== Section 2: Prabhat Samgiita ==
Kindled my heart
"A'gun la'giye dile pha'gune e madhuma'se..." (Prabhat Samgiita #1904)
Purport:
My Parama Purusa, in the grand and stunning beauty of this spring season, You have sparked a fire of divine love deep inside my core. You have suddenly broken the slumber of my sleeping heart which was engrossed in materialism.
Supreme Entity, I was covered by the blanket of drowsiness and staticity. It was keeping me in a state of deep slumber so I could not understand right or wrong. Now You have broken that staticity with the warmth of Your touch. By Your karuna, by Your endless compassion, I have started moving on the path of sadhana.
My Bandhu, in this universe, You are incomparable and beyond space and time; and, You always reside in my mental sky. Baba, in this spring season, when everything is drenched in the sweet aroma of flowers, You kindled my heart with bhakti…
Note for Prabhat Samgiita #1904
[1] Bandhu: Here below are some of Guru’s teachings on the term bandhu.
Ananda Marga ideology states, “What is the meaning of “bandhu”? In Saḿskrta, the meaning of the word “bandhu” is “to bind”. Bandhu indicates that person or entity who cannot stand separation. Parama Puruśa or Saguńa Brahma is closely and intimately connected with this expressed world, or jagata. He is pervasively connected with every individual entity, be it a living being or a crude object. He is also linked through and through with the universe as a whole. In other words, He is indissolubly and inextricably involved (ota prota) with everything. Therefore, He is the only bandhu of this universe. The rest of your bandhus in the physical world are not your eternal friends. Though they are with you now, a day will soon come when they will go away; they will be separated from you. When you depart from this world, these friends will accompany or carry your dead body. But how far will they accompany you? They will accompany your body up to the cremation ground or the burning ghat. Having gone so far, at the most they will return to their own dwelling places. So they are not your real bandhu. There is a shloka in Saḿskrta:”
Atyágasahano bandhu sadaevánumatah suhrd;
Eka kryaḿ bhavenmitraḿ samapráńáh sakhásmrtah.
Ananda Marga ideology states, “He who loves [[so much that]] he can never sustain the grief of separation, is known as “bandhu”. In this sense, nobody can have any bandhu in this world. Only that Jagatabandhu – that Parama Puruśa – can be your bandhu. No one else is your bandhu. Only He is your real friend.” (1)
References
1. Ananda Vacanamrtam - 6, Parama Puruśa – the Only Bandhu
== Section 3: Important Teaching ==
Communicating with Parama Purusa
Ananda Marga ideology says, “Why would He have provided them with a vocal cord?...As He has equipped humans with the means to speak, He will have to listen to them. Human beings will definitely have something to say; they are expected to tell their troubles to their nearest and dearest ones. Otherwise, to whom should they go? To whom should they complain?” (1)
Note: In His above teaching, Baba is guiding us that we should communicate all our joys and sorrows to Him. This should be our regular practice in our sadhana, in dhyana. So all the intimate thoughts and feelings which lie hidden in our mind and heart should be shared with Him. This is our way. And it is this type of sharing which builds closeness in our spiritual life. It heightens one’s feeling of bhakti. So it is a straight and easy equation. He wants us to communicate our inner thoughts to Him. And by this way we will feel closer to Him. And that feeling of closeness is bhakti - i.e. coming in greater proximity to Parama Purusa. So in His above teaching Baba is clearly showing us how we can come closer to Him.
Reference
1. Ananda Vacanamrtam - 8, Do Virtuous Deeds Day and Night – 2
== Section 4: Links ==
