Coronavirus, Humans and Sri Aurobindo

Nothing happens without a “cause” in this universe – and that includeas our Earth also. Science studies “cause and effect”; all science is based on this technique only. But the universe is so complex that we humans do not know its complete working. To make the matter still more difficult for us, some part of this universe is visible to us and some part is not even visible. Many things and processes work from behind – toatally unknown to us.

Sri Aurobindo was a great Yogi and he has taught us many things, which work from behind and remain invisible to us. He taught the working of life, which has something to do with the current Corona pandemic.

All life – of humans and animals of all varities but excluding the life of all plants and trees – is built on three mainframes – the constituents, the principles: 1. Physical body; 2. Vital body (प्राणिक सत्ता); and 3. Developing (in animals) or developed (in humans) mind element. (Plants and trees have physical and vital elements of life – minus mental element – in them). One can sense and see all these elements working in their life: they all have an anatomical physical body; they all wish to live and make efforts with this physical body to protect their life against present dangers and guard against an unforeseen future; and, they all use some – rudimentary or developed – kind of intelligent strategem to accomplish that wish and go about their life. This is all visible to us; one can sense it.

But something more is there, which is invisible to us: there is “subtle” frame, power or force supporting from behind these visible elements of their life. On death of all animals, including humans, these “subtle” bodies or frames are released – to be recycled, re-absorbed or re-born again in new forms by Nature. We have no means  to know about it but Yogis can see these “pores” of vital bodies present in the “vital world” – the world of the “Dead” – and also can interact with them. These “subtle” bodies when released for re-cycling may become “more or less intense or wishful”, depending on the circumstances how their death came about. Violent or untimely death makes them more intense, wishful or revengeful. It is a simplified version of an extremely complex process, which has been kept secret by Divine from human mind.

All life of animals, including humans but excluding plants and trees, on their coming into being (at the time of taking their birth) absorbs parts and splinters of these released subtle bodies. Viruses are no exception to this process. One need not elaborate further.

Lessons of Sri Aurobindo:
1. Be kind and loving to all life. Do not harm them – unless it is necessary to defend and protect yourself.
2. If possible, be vegetarian.
3. If need to kill to eat, be humane to the victim and least in pain.
4. Obey science and take precaution – like social distancing etc.
5. Take refuge at the feet of Divine, who had the power to create all life – and you the audecity to take away that life from them.
6. Pray and call Divine to help you in your hour of disress.
7. There is ONE DIVINE. Have firm faith in your OWN DIVINE and call Him to help.
8. With the faith in Divine and relying on his compassionate help to all beings, including humans, reject the entry of Corona into humans and refuse the entry in your mind of its fear.

Asia is Dead. West is Kicking. And, Corona too.

Shreepal Singh

West discovered and invented electricity, electric motors, cars, aeroplanes, antibiotics, atoms, atom bombs, x-rays, telescopes, microscopes, zooming rockets and the things like that. And, they gave these things to the rest of the world, on which our civilization is founded today. It is the second-hand thing for this rest of the world. The real power of West lies in science. They are busy in original thinking and discovering. They do not glamorize this business of original thinking and discovering – they work on it in the background. They do not glamorize this business because it is their real power. Instead of glamorize this business of thinking and discovering, they collect to their side from around the world all those who have grey matter – mind and reason, that is, who can think and make discoveries. It is their serious business. It is their real power; they don’t want this power to let slip from their hands. It is natural tendency of human beings.

Asia is dead. The power of Asia lies in mastering the super-natural worlds and their secrets. Those secrets are more powerful than zooming rockets and their ilk. But Asia has lost that mastery and that power. This science of super-natural is more powerful than the science of the West. But Asia is dead today. There are no Buddhas, Mahaviras, Christs, Meera Bais, Kabeers, Sankaracharyas, Baba Fareeds, Guru Nanaks, Nizamuddins, Chaitany Mahaprabhus, Ramakrishnas, Shirdi Babas and host of others like them today.  The day Asia is able to produce these great super human beings it will snatch away the initiative from the hands of West and lead humanity as an integral global community. But that day is far off today. Asia is busy in fighting for the mental image of  those great super human beings and determined to fighting till this world is destroyed by the weapons invented by the West.

Super-natural wisdom tells us that Divine is not in a hurry to execute His intentions. He waits for His steps to move because an eternity is available at His disposal. He makes His pots and breaks them to reshape again, and again and again till the perfection is according to His intention.

Today the ignorant world is oppressed of the Corona virus – without knowing that like all viruses Corona too is a living being and that all life is drawn from its central source, which drawing never takes place without a purpose and His design. If this earthly world is to die of Corona or of the hit on April 29, 2020 of an interstellar mountain rushing at the speed of 20,000 miles per hour towards Earth (and passing 4 million miles away from Earth!), let it die. These are not great events in the universe and its history. Till this ignorant world is able to know the secrets of the purpose and design of such things, let it seek the help of and remain at the mercy of the Western science.

Sri Aurobindo: Albert Einstein of Consciousness – Let’s Learn

Let us learn from Sri Aurobindo what we humans are and how we should move ahead towards our future. This is a series of lessons from Sri Aurobindo. These lessons are quotes from “Evening Talks with Sri Aurobindo” a book by Purani A. B. In these talks, varied questions on various subjects are put by different persons and to them answers are given by Sri Aurobindo. After these quotes, what follows is a short explanatory note by the editor.


Disciple: According to Einstein’s theory, although there is a formed independent Reality, it is quite different from what we know about it. Observed Matter and the laws of the physical sciences exist only by our mind. It is all a working in a circle. Our mind defines Matter in order to deal with what exists; it observes conservation of Matter, but that is because the mind is such that in order to observe Reality it must posit conservation first. Time and Space also, in the new Physics, seem to be our mind’s formations of something which is not divisible or separable into time and space.

Sri Aurobindo: What do you mean by mind? You try to appropriate mind to yourself. But really there is no my mind or your mind — but mind or rather movement of mind. Mind is universal, even the animal has got it. We can only speak of human mind which is a particular organisation of the general principle of Mind. One can speak of one’s own mind for the sake of convenience, i.e. for practical purposes.

Disciple: What then, makes the difference between individuals?

Sri Aurobindo: There is no fundamental difference. The difference is in detail, in the development, evolution and organisation offerees. For instance, I have, by virtue of my past evolution, developed and organised certain forces in me, but the principle is the same.

The human mind in dealing with the universe has to deal with certain relations of objects and rely upon the senses and other instruments and therefore it cannot be sure of what it receives of the universe and the truth of the reality that corresponds to it. This is so because, first of all, the instruments, that is, the senses are imperfect. Even his reason and the will to know do not give man the knowledge of the Truth; Reason is mainly useful for practical purposes because it enables man to deal with universal facts as they are organised now. That was the view which Bergson took: “Reason”, he said, “is an instrument of action, not of knowledge.” It is organised knowledge directed to action. When you have taken up a position intuitively, reason comes in afterwards and supplies you with the chain of justification.

Take for consideration a law: what do you mean by a law? It means that under certain conditions the same movement of forces always recurs. It depends on the human mind,— the condition of mental consciousness. But suppose the consciousness changes, then the law also is bound to change and it would be seen from quite a different position. So, all the laws are relative. That seems to be the truth, from our point of view, behind Einstein’s theory.

All these ideas about the universe are based on the assumption that the Infinite can organise a universe only on these particular lines with which mankind is at present familiar. But that is purely an assumption.

Disciple: There is a new standpoint reached by Einstein’s theory that the laws of the physical universe are related to the law of numbers and as this law seems absolute to our mind, the laws of the physical world are also absolute. They cannot be otherwise. If the law of number is different in another universe, or on another plane, then the laws of that world would be different.

It was thought once that laws are restrictions placed by Nature upon infinite possibilities; e.g. a stone has to fall down in a straight line only, it could not take any other course. But now it is seen that this idea of restriction is an imposition from our mind. There is no such thing.

Sri Aurobindo: If your mind is in search of the Absolute then it is a vain search. First of all, it is a question whether there is any reality corresponding to what the mere mind formulates as the Absolute.

Secondly, even if such an Absolute or Reality exists it is doubtful how you are going to reach it.

Thirdly, even if you could realise it, I don’t think it would matter very much.

There are, beyond mind, three Absolutes — the Ananda, the Chit — Tapas, that is, the Consciousness and Power aspect, and the Sat [the Being]. These three really are Absolute, Infinite and One.

But when you begin to deal with the movements of Ananda, movements of consciousness and force in manifestation [here] then you have to distinguish and differentiate between high and low, true and false movements.

Now with regard to the law of numbers it merely states the organisation of the physical part of the universe and even there it gives knowledge of only a part. But, there is not merely the quantitative law of formation, but also a qualitative law which is more important than the quantitative. These laws of Nature you call absolute. But suppose I bring the yogic force into play and am able to overcome the law of gravitation, that is, bring about levitation, then is it not breaking the absolute law?

Disciple: But then another force, quite different from the purely physical, enters into play. If the laws of the physical are not dependable then what is the use of this mental knowledge?

Sri Aurobindo: It is very useful. It is even necessary. It enables man to deal with physical facts and establishes his control over physical phenomena.

Disciple: But that control is not perfect. Another question is: Whether the scientists would come to believe or accept that the whole truth cannot be attained by mind, or would they turn sceptics like the positivists? Could they come to believe in the possibility of higher Knowledge by mysticism?

Sri Aurobindo: Never mind what they accept or don’t accept, but the control which science gives is a real control. The knowledge science gives, as I said, is not only useful but is even necessary.The main concern of the scientist is with physical phenomena,— he observes them, he studies the conditions, makes experiments and then deduces the laws.

Disciple: Can one study the planes of consciousness in the scientific way?

Sri Aurobindo: I already spoke one day about occultism which deals with the knowledge of the forces of those planes and the way of mastering them.

Even in yoga we have to do the same. We have to find out the right Dharma, the right way of functioning, of movement of forces. Not merely the law which is mechanical, but the Dharma of the movement of forces. An ordinary law merely means an equilibrium established by Nature; it means a balance of forces. It is merely a groove in which Nature is accustomed to work in order to produce certain results. But, if you change the consciousness, then the groove also is bound to change. For instance, I observe the forces on the vital plane, I see what they are, and what they intend. If they are hostile they attack me. Then I have to find out how they shall not attack me.

I put forth some force and see how they react; I have also to see how they would react if I put forth the force in a different way.

Even in knowing physical phenomena, the Yogi’s way of knowing is different from that of the scientist. For instance, when I light a match I do not know the chemical composition of the match, and how it burns when struck. But I feel and know beforehand whether it will light or not, or whether it will do the work intended of it, and that is enough for me. I know it because I am in contact with the force that is in it, the Sat and the Chit in movement there.

The Yogi’s way of dealing with these physical forces is also different from that of the scientist. Take, for instance, the fire that broke out in Tokyo. What the scientist would do is to multiply means and organise devices to prevent and put out the fire. What the Yogi would do in the same case is that he would feel the Spirit of fire approaching and, putting forth his force, he would be able to prevent the fire from breaking out in his vicinity.

These dealings are with quite different orders of facts.


We are prone to always associate mind with individuals. We say. “my mind; your mind.” It is wrong. “Mind” is a universal movement – independent of any person or living being. We humans have developed an “instrument” that receives this “movement” and we feel this movement within us as “our mind”. When two persons “think” differently with their respective minds, there is no “fundamental difference” between them; this difference is only in “details, development of the instrument that receives the movement of Mind, stage of the evolution of that instrument and the organization of that instrument that we inherited from our parents”. Despite all these seemingly great differences, the principle of the working of “Mind” is the same: It is a movement; it is independent of us (humans or otherwise); we receive this movement with our instrument.

The work of human mind – his instrument – is to deal with “definite and objective relations of things” that are there in this universe. In doing its work, human mind has to rely on the input of data supplied by his senses and other assisting things in this work. Because of this difficulty of relying on “intermediaries”, one cannot be sure of what he receives through these intermediaries is exactly what in fact is there in the universe that is being supplied to him by these intermediaries. These “intermediary tools” are not up to the perfect standard; even his reason – local instrument that receives the movement of Mind – is not designed to give perfect knowledge of the “Truth” that is being supplied (though much sullied) to him by his intermediaries. Even, there is no “willingness” on the part of normal humans (assuming that the perfect knowledge is being supplied to his local instrument – his mind, called reason – by these intermediaries) to “know and accept” that “Truth”.

But humans’ local instrument – his mind, called reason – has a great utility for this world: It serves his practical purposes; it makes it possible (in a better way than in animals) for him to know and deal with objects – universal facts – as they are organized (now, that is, to us in an illusory fashion). This reason serves one more purpose: If you know something “intuitively” to be true, reason appears (though without playing any role in knowing that truth) on the scene and supplies a chain of justification why it is true.

As we all know, a “Law” is a statement that under certain conditions (often set in place by scientists in laboratory when conducting an experiment) the same movement of forces (prediction made in advance on the basis of a hypothesis) recurs. When you deal with human “consciousness” and the “Truth”, one of these certain conditions (like the parametric conditions in an experiment to verify a hypothesis) would also include the “condition of mental consciousness”. In the Albert Einstein’s “Theory of Relativity”, if you change your (observer’s) “Frame of Reference” – (a definite and certain condition to observe an object, say, in observing the speed of a running train “observer’s position” is changed from the “stationary” place located on the train’s track on ground to the “moving” place located inside the cabin of that train) – the result of the observation would also change. Just like it, if your (the observer’s) “consciousness” changes, then the outcome of the observation would be “different”.  The change in one’s position changes his result. All results are relative. All laws “defining such change” too are relative. It is so simple as that.

But things are not so simple in the universe. We are humans; and, we assume that the “Infinite” can organize itself only on the lines of such “Theory of Relativity”, with which theory we humans are familiar (thanks to Einstein). We are assuming such a situation in this universe. It is wrong assumption. The “Infinite” has many secret “Laws”, of which we humans are not aware. However, we get a hint that if the position – or “Frame of Reference” – of our “consciousness” is changed, our conclusions about this universe and its “Truth” will also change.

There is one more outcome of this situation in the universe: If your mind is in search of the “Absolute”, then it is a vain search!

Mind cannot formulate anything corresponding to the “Absolute”.

Even if the “Absolute” exists corresponding to its mental image, it is doubtful that mind will “reach” the “Absolute”.

Even if one is able to formulate a mental image corresponding to the “Absolute”, it would not matter much for the person concerned – it will be useless to him. It will cause rigidity in his mind about the truthfulness of his personal image and produce contradictions between two persons who would have images different from one another, and with the rigidity of their belief in the truthfulness of their respective images. (Just remember the blood soaked wars fought throughout human history between persons who had their own mental image of the “Absolute”, but which images differed from one another!)

All these things do not mean that mental knowledge is useless. It enables humans to deal with physical facts and establish control over physical phenomena. It discovers inter-relations of these phenomena; it gives knowledge; it discovers scientific laws and gives real control over these phenomena.

In the light of what has been said above, if you change the consciousness, then the groove – around which humans are organized – is also bound to change; it makes one to enter the field of “occult”, which deals with the knowledge of the forces of those planes of consciousness that are alien to humans’ total awareness.

This is a field that deals with quite different orders of facts. They are facts – more hard facts than the facts with which we deal in our daily life – but you encounter them only when when you reach those worlds – or orders of facts – and not before that. When you reach there, you deal with those forces and even may create effects on this world that we ordinary humans daily see; and, then they look miracles to ordinary humans.

‘Self Defence Committees’ in the ‘Land of Recurring Riots’

In society there are always some anti-social elements. These elements – these individuals – incite other people to join them in anti-social activities, in the name of their religion or some other things like it. Many people join these leaders and they all become a crowd. The crowd has no respect for law, peace or social order and cause social strife – riots and things like that. It may happen in any society and particularly it is so in Indian society. These anti-social elements are not limited to any one particular religion or community – they are found in all commnities in India. India has a long history of such communal strifes.

In a country like India where 150 crores people live, it is not possible to safeguard peace loving citizens by calling police to their aid and deploy them everyday and everywhere when such kind of social strife happens. It is humanly not possible. This method of calling and deploying police has been used by this country since its independence in 1947 but has been found ineffective. The proof of the failure of this model to quell communal strifes lies in the fact that such communal strifes did not stop happening in India – they take place again and again and without any full stop to them in sight in the foreseeable future.

India has to invent some other model that is effective  in achieving its objective. Different countries have adopted different strategies to deal with the problem of safeguarding its peace loving citizens against anti-social elements – for example, USA gives its citizens the legal right to bear arms.

India has no history to allowing ordinary people to keep arms, except in special circumstances. But India has a history of organizing all people into democratic comunities for the purpose of self defence. Around 326 BCE – when Alexander invaded this country – Indian people in many parts of country were organized into self-ruling republics equipped with their own armed wings; even during the Taimur Lame’s attack on India, ordinary people organized themselves into armed populace and counter attacked him – this fact is admitted by Taimur in his own memoirs.

This country must find a solution to this problem of safeguarding its peace loving citizens on the lines of its historical precedents. A cohesive society is like an organic – living – body; the body has to learn to become strong to resist the disease – become immune to the invading bacteria; the body may need, sometime when the invasion is strong, an outside aid and help by calling police etc. – like an aid of medicine, an antibiotic medicine to kill the invading becteria – but the body cannot depend on medicine. The body has to become strong enough to resist and become immune to the invading becteria; the body cannot be made to always remain dependent on an outside aid and help. This strategy will further weaken the body and leave it at the mercy of an outside support to survive. It is a sure way to get the body eventually killed.

India should have a well defined law that promotes and helps its peace loving citizens by organizing their own Self Defence Committees (SDCs) in every city, village, street and Mohalla in the country. One should not fear the idea of arming ordinary and responsible citizens at so large a scale because the anti-social criminal elements are already organized in armed gangs – and in every nook and cirner of India. It is only the peace loving ordinary citizens who remain unarmed and become victims of fatal violence.

These SDCs should be legally recognized by the local governments as valid social organizations. These SDCs should be open for entry to all citizens, irrespective of their religion or caste considerations. They should be democratically organized for their membership and governing officials for conducting their affairs. Any person having any criminal antecedents or conviction from a court of law should not be allowed to join any SDC. The members of these SDCs should be trained – may be, by retired military personnel – in using weapons, the weapons that must be superior to the ones that are likely to be used by anti-social elements. All the members of SDCs should be registered with their full particulars with the local police station or district police organisation.

Such SDCs should have a special status in the matter of the allotting or entrusting weapons to the officials of the committees by the local government armoury on a short notice or urgent call by the SDCs.

By law these SDCs should be required to organize their members into wings for collecting intelligence and information of any anti-social activities and identifying individuals in their local area and into wings who may use weapons fearlessly – if the need arises – against the anti-social elements and make defensive offence limited to the necessity. However, to check any misuse of such power, it may be made mendatory that the use of weapons is authorised by the controlling local police authorities. However, all such SDCs should be legally bound to share with and pass on the intelligence and information collected by them to its controlling local police authority.

It may not be out of place to point out that the concept – and model – of Self Defence Committees has been successfully tested in the esrtwhile State of Jammu and Kashmir, before the scrapping of Articles 370 and 35A of the Indian Constitution.

The concept of such SDCs is a valid and effective model to deal with anti-social elements. There may be little variations here and there to suit the realistic Indian conditions in the law and the law should provide for the establishment of such SDCs through out the length and breadth of India.

It is a serious matter and concerns the very survival of a democratic India where the rule of law prevails. If India wants to survive as a country governed by law, then there is no way but to enact such a law – and enact without much delay. The future will bear out the truth of this statement.

Make Sri Aurobindo the ‘Voice of India and its Politics’ !

One Asit says:
“This summer, got to pondicherry. if you’ve never heard of aurobindo, then you sleep.
Reviewer Rakesh says:
“The message of the future. Every word read brings the seeker closer to that Reality.
A message of hope – the dawn of a new era – a divine life in a divine body on a divine earth.”
Reviewer Jeannine M. Desmarais says:
“Every word a meditation unto itself. Ok. I’m a fairly intelligent human being and have been on the spiritual path for a very long time. This book is so filled with profound revelation and is so deep that I have been reading it a paragraph at a time, putting it down and re-reading it. In other words, lectio divino is required to really absorb the profound teachings of Aurobindo’s work.

An amazing soul that has much to teach, but not an “easy” read by any means. If you don’t want to work, don’t get this book. If you have ever read a Shakespeare play through first with cliff notes and read every footnote to understand the language, then re-read the play with your new understanding and experienced the heartfelt pleasure of reading Shakespeare with a satisfying joy and deep amazement, you will know what I mean.”

Reviewer ECA says:
“This book is that good. Take your time & pursue it. Read all of the other 5 star reviews, then double it. This book is that good. Take your time & puruse it, read it, & reread it again & each time take away some enlightenment. This is one of my top 5 “go to” books. I just wish I had a hardback copy.”

Two phases of Indian politics !

Related articles:

(1) Direction-less Indian politics

(2) Make Sri Aurobindo Voice of Indian politics

India is not true India today; it is a pale shadow of the true India. Today it is tarnished with the borrowed ideas and tainted with an imposed life that are foreign to its body and spirit. This country is infected with an antibody pathogen of secularism, clamped with a concocted glory of “an idea of India” and undergoing the sufferance of a stale constitution. This India is ill and cannot stand on its own feet.

India is fearful and is still not free. For example, this India yet cannot dare to officially say that killing of humans, even if they happen to be ‘Kaffirs’ according to some definitions, is not permitted in this country; that holding these ‘Kaffirs’ as low-born, without status and not worthy of respect is not permitted in India; it cannot openly dare say that there is no place in this country for believing in and practicing, and propagating of such religious teachings; that even the very believing – what to talk of propagating or practicing – in such obnoxious ideas has no place in India; and, that there is need of an open policy to use science and to deploy technology to transform such thinking into something, which should be humane in nature and sublime in purpose. This India has no courage or will to declare that believing in and practicing and propagating of such religious teaching are against the fundamental law – constitution – of this land, against human reason and universally accepted morality of humanity.

It is bogged down by the weight of ‘political correctness’ of Indian democracy, as if democracy is an ultimate invention of collective social living. The irony of the situation is this India has to preserve this democracy by being politically correct for them whose history has no sympathy with the institutions of democracy. This India is still weak in the matter of its wealth – economy; it is yet to make available fundamental science to its population at mass scale and invent top rated technology to produce wealth. These are a few examples out of many instances of such weaknesses of this India of today

This country is fearful to say the truth. This India is not mentally free. It is culturally still slave; it has inferiority complex – in its thinking, language, literature, dress and habits. This India suffers from a slave mentality because of 1000 years’ slave history. As fish are not aware that they live in water surrounding them – unless fish are taken out of water – Indians are not aware of their slave mentality, until someone from foreign land points it out to them. In the first phase of its politics, India has to overcome these weaknesses.

In this first phase, India has to learn to become free and fearless and, respond to the challenges thrown to its existence with a living and assertive force; in this phase it has to become an invincible national power – a stable political force capable of nullifying fissiporace and divisive internal political elements. It has also to become an international power – a country that is reckoned with by the international community and that is listened to  for its concerns. This work is of transforming India from a third world country to a modern and advanced country.

In this phase, because of its circumstances, India may have to do many things – take many steps – that may not look reasonable, that may look transgressing the limits, that may be objected to by many elements, within India and outside of India. It is but natural and this country has to face such  tough resistance. Democracy – unlike dictatorship – has an inherent limitation in bringing a change in society. It is a political system that has to take into account diversified public voices in effecting a change and solving its problems. Therefore, unlike dictatorship it is slow – and sometimes unable – in bringing a desired change. It would be almost a miracle for democratic India if it is able to achieve what China achieved through dictatorship. India would need to be ruthless in overcoming its challanges and become a country that is advanced in science and technology to regain its former self – original, confident and forward looking India.

In brief, in this phase India has to learn to free itself from all the tainting blemishes, become fearless to demolish its internal obstacles and powerful enough to resist external pressures. This is exactly what today India is doing under the leadership of its Prime Minister Narendra Modi. It is the duty of every right thinking person to support the government of India led by Prime Minister Narendra Modi to help complete this first phase of Indian politics.

But this is not the end point of Indian politics and this country would need to embark on the next phase; it is not what India is all meant to do – that is, to become a powerful country to overawe others. India neither dreams of such an illicit pursuit nor it had such a history – history of thousands of years.

India dreams to achieve something else, something bigger, something now unthinkable by humans! It dreams to unlock Nature’s secrets for humans, to open the secret gates of mystic realities for humanity at large, to serve the ultimate interests of humanity. India, whether weak or strong, is not yet done.

The world should joyously welcome this rising of India – it is for the good of humanity that is suffering eternal pains!

India doesn’t aspire to become a Hindu theocratic nation; India does not want to become a ‘Hindu Pakistan’. India has a different aim. It is busy completing this first phase. It has yet to get ready to embark on a second phase of what it aims at. In the second phase it aims to achieve what is beyond all religions; that which is sublime in purpose; it would be an awakening of mankid to its destiny.

In the second phase, the new India full of spiritual energy will lead humanity to transgress itself beyond all religions and transform our race of animal-humans into the race of people who are equpped with higher plane of consciousness, which consciousness is divine in nature and universal in presence and, is beyond our mind and thoughts. This effort would not be restricted to any kind of nationalism but would embrace the whole humanity. It would be a collaborative project of huanity and not of any kind of competitive religious work. It would flung wide open the gates of occult mysteries for humanity, of which mysteries humans have been encountering here and there and now and then since ages – in the experiences of people like Buddha, Mahavira, Shankaracharya, Christ, Milerapa, Mira Bai, Guru Nanak, Raidas, Kabeer, Baba Fareed, Bulle Shah, Ramakrishna, Sri Aurobindo and millions like them in India and many other countries around the world.

The second phase of Indian politics would speak in the voice of Sri Aurobindo. In this second phase, cultural Hinduism of India would evolve into the universal spirituality. Even it seems likely that in the second phase, the new India may have to combat with – and convert – the cultural Hinduism into that higher and universal spirituality, which may have many serious repercussions for our present way of life, including our thinking, economy and politics. Such a comprehensive cultural and social transformation may not be palatable to many, who now live a happy life of cozy luxary of cultural Hinduism. After all, total transformation is not an easy thing. In one sentence, this total human transformation would be an integral Yoga – according one’s inclination or liking of devotion to Divine, actions devoted to Divine or devotion to knowledge of ultimate truth or reality – undertaken by humanity at large. It would a collaborative work of humanity with love, knowledge, conduct and surrender to Divine – or any of them according to one’s liking and choice. There would be no place for nationalism or any narrow consideration based on human mind.

Let the world welcome the efforts of India; let the world bear with the first phase of India’s politics and wait for its next – second – phase. In the meantime, let anyone having curiosity look into all these possibilities – possibilities that look incredible to us today. Let us dig into the writings of Sri Aurobindo and find out what he says about the destiny of human race on Earth in terms of its evolutionary journey and of the incredible possibilities waiting to open for our race. These possibilities are not an imaginary thing – a mental illusion – of a philosopher. The reality of acquisition of these incredible capabilities – capabilities that are possible for humans – is testified again and again by humans’ history in the life of individuals like Buddha, Christ and millions others like them. The only difference is that in the past they were acquired by individuals and not by our race as a whole and this time they would be acquired by our race  as a whole and not on an individual scale. This is the only difference. This is human destiny; this is the goal of humanity, towards which it has to move; this is the work, in which India has to involve itself – in its national life and its politic. What we humans are called upon to do today is to organise human society, which is made-up of its political, intellectual, economic and cultural components, in such a way that it is helpful to bring this transformation of our race.

Direction-less “Hindu Politics” of India

Related articles:

(1) Two phases of Indian politics

(2) Make Sri Aurobindo Voice of Indian politics

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Hindu, Hindutva, Hindu Dharma, Hinduism, Sanatan Dharma are the epithets that are flung by the opponents at the present ruling regime in the Indian politics as something that is bad, that is a vice – something that is detestable. These opponents of Hindu politics in India are not only those who are non-Hindus, like Christians and Muslims. They include Hindus also – and a very large number of Hindus.

This fact – the fact that a large chunk of Hindu community remain in the camp of the opponents of Hindu politics – is testified by the stark realities of the Indian political history. For example, the Hindu flag bearer Rashtriya Sevak Sangh, which was founded in 1925, could not become a dominant force in a Hindu India. Why Mohandas Karamchand Gandhi was able to dominate the Hindu politics of freedom struggle and not an outrightly Hindu organisation like RSS? Even after independence in 1947, why Hindus could not be gravitated towards such a Hindu organisation – and its political arm or affiliate Bharatiya Janata Party (BJP) and before that Jan Sangh, until Narendra Modi came on to the national political scene? Atal Bihari though came to national political scene but could not decisively change the direction of the Indian politics – and he was successfully succeeded by an outright anti-Hindu regime of Smt. Sonia Gandhi. The fact is that a large chunk of Hindu community is still not with the Hindu politics, despite there being a great personality like Modi on the national scene. It is not belittling the RSS; it is indicating its limitations. RSS has played a positive role in India by making this country aware of its glorious history and inculcating a sentiment of nationalism among Indians in a world zealously pursuing – somewhere openly and somewhere in the hidden form – nationalism. This organization has served the nation when it needed it the most. But all these positive contributions are simply not enough for India to rise and fulfil its role as a spiritual guide of humanity.

Persons like Narendra Modi and Yogi Adityanath (and a few more here and there in the entire Indian political spectrum) are extremely rare in the present Indian political world. In public perception such leaders in their personal life are ‘Karam Yogi” in the true sense of Gita. They possess in today’s world of low morality an astonishing quality: they seem to have no attachment to worldly allurements like acquiring personal wealth for them or their near and dear ones, which quality is loved by ordinary Indians. In the absence of such leaders, even the present number those Hindus who love them seem more likely than not to desert the present Hindu politics. Why such a great chunk of Hindus are the opponents of the Hindu politics in India?

It is because the present Hindu politics in India is confined to its outer – symbolic – form rather than its essence. Hindu temples, habits, morality and way of life are only the outer reflection of its inner core – and not its core.  This outer reflection – the cultural formation – of its inner core is necessary for the Hindu politics to dominate Indian politics but it is not enough. In order to win the hearts of overwhelming Hindu India, to dominate the national politics and to remain an unchallenged force in India, the national politics of India needs to go to the deeper core of Hinduism and to reflect that core in the conduct and day to day life of its leaders.

However, Hinduism has to first assert its powerful presence in India, which can only be done by standing on the ground of cultural Hinduism, before this Hindu India can chart a course – a course leading towards the human evolutionary destiny. And this cultural manifestation of Hindus in India would need a reconciliation of its history with truth, which is in bitter taste. To regain its former self and vigor, it is absolutely necessary for India that its historical truth is universally acknowledged in its full spectrum and without any compromise and made the part of Indian public memory.

Still, the political assertion of cultural Hinduism in India is only a starting point of its journey towards a dazzling human destiny and not an end, not its mission. Nevertheless, the outer reflection of the inner core of Hinduism and this inner core itself are complementary to each other and the politics of cultural Hinduism is doing a great service in the rising of India today.

So far the Hindu politics has not been able to achieve this feat – barring an unusual exception in the life of leaders like Modi and Adityanath Yogi etc. This exception still remains an exception and has not become a rule in the ruling Hindu political force. This kind of political life needs to become a general rule in India and to take the centerstage of the Hindu politics at the national level.

Sanatan Dharma – or Hinduism – is not to be confounded with something that is limited only to an insight into the present and the glory of the past. It is mainly concerned with the future, moving on in a direction, in human evolution, future of human race on Earth.

Unless it is understood in this light, it would be nothing but a stale story, a bit better than other competing religions and an ugly insistence on its beauty. For this understanding, a reading of Sri Aurobindo is a must. Alas, most of Indians do not know him, do not read him and do not understand the capacity of what he said for leading the humanity towards a goal – destiny of human race.

Alas, our politics is centered around Swami Vivekananda’s energetic exhortations for Indians to rise. It is all set in the world of 1880’s and the slave Indians. What India has to do when she is politically free and has a choice  to chart its path, is absent there. Sri Aurobindo, in fact, came on the Indian national scene to fill that gap. Just read his Uttarpara speech (click here), which he gave in 1909 after coming out of prison in the Alipur Conspiracy Case.

But he is not brought to the centerstage of today’s national politics because of the national ignorance about him. If this is done, Indian politics – at national and global level – would get a new energy and the world would be thrilled with joy to find what Hindu politics can do in the service of humanity. It will give India a mission – spiritual mission – in which the whole humanity will rush happily to join in and collaborate.

India badly needs the politics of development – sabka vikas, sabka saath, sabka vishwas. But development politics is not the Hindu politics. Mixing them together is spurious – development can be done by any political force, not necessarily by Hindu politics. What else can Hindu politics do? Hindu politics can show the path – the path of forward march – to humanity towards its evolutionary destiny.

Economic development is not something that is peculiar to Hinduism. Europe had achieved it long back and after that many countries – like the United States, Russia, Japan, Korea and now China etc. – have achieved it. For achieving this development, one has simply to copy them. This achievement is not a big feat for Hindu India. Indian can do it and should do it. It is an economics of demand and supply: that is, increasing human needs and setting up more and more industries to fulfill those needs. But it is not the substance of what spiritual India stands for. India has to do something else. Sri Aurobindo almost a century ago has said India is not here to copy what others have achieved; India is here to do that others cannot do. Hindu India India can do something – achieve something – that is beyond the wildest imagination of others: it is climbing one step up in the human evolutionary scale. In this work – even if it is attempted by India – Hindu India would have to turn its focus away from its outer cultural manifestations to its inner core. This work of India – in the nature of the kind and circumstances of this work – would be not much in the fervor of Indian or Hindu nationalism but a universal endeavour engulfing the entire humanity.

If Hindus wish to remain a perennially invincible political force in India, they would need to bring a tectonic shift in their politics – the shift from the politics of cultural Hinduism to the politics anchored to an evolutionary ideal of human unity. And, it cannot be done by India unless Sri Aurobindo’s spiritual vision of the future of humanity is brought to the centerstage of Indian national politics.

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