The wire telephone

I joined the Integral Enrichment Programme (IEP) conducted by Sri Aurobindo Society, Singapore, as a facilitator this year after completing my GCE ‘A’ level Examinations. I came for the first week at my mom’s (also a facilitator) request to co-ordinate an activity on her behalf, but joined as a full-fledged facilitator after seeing all the friendly faces of the children and the facilitators. Though I have been involved with reading activity for children with SINDA since 2002, this is the first activity I have conducted for the IEP children.

To kindle the awareness and the knowledge that simple articles found in the house can be used to create creative and fun science experiments that can explain science concepts such as sound, light and states of matter, I chose to work on the ‘wire telephone’, which is made as follows:

Things you will need:

1. Three empty paper/plastic cups
2. A ball of thin, strong string
3. Scissors
4. A needle

Instructions:

Method:
1. Use a needle to make a small hole in the end of each cup. Thread an end of the string though.

2. Tie a knot on the inside to keep it in place. The plastic pot acts as both the mouthpiece and the earpiece.

3. If you make sure that the string is stretched tight, you can use the string telephone to talk to someone in another part of the room.

The string must be kept tight. If the string is loose, the vibrations from your voice are lost into the air. If it is tight, they cannot escape easily and so move down the string to the other end.

If there are three of you, you can make a third string telephone and use it as an extension. Tie the string to the first line in a convenient place.

On that day that I was to facilitate for the first time, not only the children but also the facilitators and even the accompanying parents took part where they were split into pairs and given the materials. Many of the children were doubtful if the contraption would work but after some demonstrations with a model I had prepared earlier, they got down to making their own ones with a little help from us. Although the older children knew how sound travels in air, they forgot that the same principles apply to solids which in this case was the thread stretched between the two cups. In fact they could feel the thread vibrate when they touched it while talking. In no time the children had their own models and the room was crisscrossed with threads as the they passed ‘secret messages’ and sounds. Even the 1+ year old child of one of our facilitators had fun saying “allo” to her older sister!

I was gratified to know that it even reached the toddler
- Aravind, Facilitator

1st Sunday, 7th march 2010

The Question - The role of logic and reason in our lives.

The APHORISM - Jnana 45.
Logic is the worst enemy of the Truth, as self-righteousness is the worst enemy of the virtue; for the one cannot see its own errors nor the other its own imperfections.

Members who attended this session had a very lively discussion on the above. To understand this aphorism we had to look at many hidden questions and meanings of key words. Our reason and logic led us on a process of unravelling and unpacking of the above but came to a nought very soon.

Then we took refuge in what Mother had said in response to that question. LOGIC in Mother’s words though helpful in deducing one idea from another and inferring from a fact all its consequences, does not itself possess the capacity to discern the Truth. The same holds true for SELF-RIGHTEOUSNESS, which is a feeling of virtuous superiority, to make one proud and disdainful of others, that makes one’s virtue completely worthless. Then a silence in the mind took hold of us and we concluded the session with meditation music. (The passage in the book gives a detailed explanation – The Mother (1984). The Mother on Thoughts and Aphorisms, Sri Aurobindo Ashram Trust, Pondicherry)

- Jayalakshmi

Sunday walk at Bukit Timah Nature reserve - my reflections

Fifteen of us, including the babies, Anjali and Sophia, duly assembled at the Visitors’ Centre and went through a very effective warming up session, led by Jayanthy.

This time, we took the South View Path leading to the 163-metres summit. The first plant that we encountered was the heritage tree, Artocarpus, one that must be hundred years old, having a trunk circumference of at least 6 metres. The next tree we saw was Terentang. It is explained that the ear-lobe design of its leaves is unique, helping them to fall and decompose close to the trunk, in order to supply maximum nutrients to the tree.

As we progressed deep into the jungle path, tall trees and their deep roots nestled in between other plants of various kinds. This was an experience that brought before me nature’s mute adoration for the Mother Divine! The ‘COBRAS’ of the roots of the giant trees criss-crossing everywhere, though an obstacle in our path also served as steps, if only we knew how to use them. Obstacles can indeed become a vital force in the progression of our spiritual journey.

Nature’s harmony and how it accommodates everything else around it is amazing. Vegetation of innumerable varieties in heights and types grow very close together in harmony. Amazing!

In such a state of exhilaration, I arrived at our dear hosts, Mr Rajah and his beloved wife Gnanambigai’s residence. It was a momentous occasion also as Mr Rajah’s entire family was gathered to celebrate his 80th Birthday.

After prayers and meditation, and a delicious lunch lovingly prepared and arranged, we bade adieu to Mr and Mrs Rajah with both full hearts and stomachs. Thank you Mr Rajah and Gnanambigai!
- Jayalakshmi

Flowers of the month

Call of the Divine Grace

Not loud but persistent and very perceptible to those who know how to listen.
- The Mother

Common Name: Wooden rose
Botanical Name: Operculina turpethum
Spiritual Name: Call of the Divine Grace

Joy's call

It is modest and rarely makes itself heard.
– The Mother
Common Name: Canterbury bells
Botanical Name: Campanula medium
Spiritual Name: Joy’s Call

The witness and the wheel

Who art thou in the heart comrade of man who sitst
August, watching his works, watching his joys and griefs,
Unmoved, careless of pain, careless of death and fate?
Witness, what hast thou seen watching this great blind world
Moving helpless in Time, whirled on the Wheel in Space,
That yet thou with thy vast Will biddest toil our hearts,
Mystic, - for without thee nothing can last in Time?
We too, when from the urge ceaseless of Nature turn
Our souls, far from the breast casting her tool, desire,
Grow like thee. In the front Nature still drives in vain
The blind trail of our acts, passions and thoughts and hopes;
Unmoved, calm, we look on, careless of death and fate,
Of grief careless and joy, - signs of a surface script
Without value or sense, steps of an aimless world.
Something watches behind, Spirit or Self or Soul,
Viewing Space and it's toil, waiting the end of Time.
Witness, who then art thou, one with thee who am I,
Nameless, watching the Wheel whirl across Time and Space.

- Sri Aurobindo

(‘The Witness and the Wheel’, ‘Collected Poems’, Sri Aurobindo Ashram Trust, Pondicherry)

The human race in light of Sri Aurobindo's integral yoga

Jagannath’s Rath – The Chariot of the Lord of the Worlds

In the 100th year of Sri Aurobindo’s arrival in Pondichery on 4th April 1910, we may recollect his first visions of Divine life on earth and journey of human race towards a higher consciousness.

We need to look at the world scenario to have a clearer glimpse of his vision. The 20th century was a period of greatest transformation, a major shift in the way that vast numbers of people lived, as a result of political, ideological, economic, social, cultural, scientific, technological, and medical progress. Efficient communication and faster transportation paved the way for future global concepts in all spheres.

The early arms races of the 20th century, imperialistic greed of the few to grab the world resources and their conflicting interests of becoming super powers escalated into two devastating world wars involving many powerful nations.( World War I from 1914 to1918, World War II from 1939 to 1945). The Russian Empire, the German Empire, the Ottoman Empire, and the Austro-Hungarian Empire dissolved in the first half of the century and the British Empire began to disintegrate after World War I. The world had experienced the greatest revolutionary and intellectual changes in their ideologies about governance, economic or social equality, rights and duties, distribution of wealth and religious beliefs. People began to cross the boundaries of their own ethnic surroundings and accept ideas from all corners of the world. The rise of nationalism in several parts of the world after a century of colonial and imperialistic domination kindled aspirations for peaceful coexistence, prosperity and progress. Many new nations were born on democratic, socialistic or communistic principles bridging the difference between the ruled and rulers and thus opening equal avenues of opportunity for all.

It was also at this juncture that Sri Aurobindo first showed to the world the ideals of future humanity in the Divine Plan. ‘The ideal society is the vehicle of the indwelling Godhead of human aggregate, the chariot of the journey of Jagannath. Unity, Freedom, Knowledge and Power constitute the four wheel of this chariot’ In his latter book ‘The Mother’ these four powers are also attributed to the prime forces of Universal Mother as Maheshwari, MahaKali, Mahalakshmi, Mahasaraswathi. Sri Aurobindo’s vision of human unity based on Divine principles of Nature and not external uniformity is being experienced today and its indispensability for the evolutionary growth of human race is equally becoming the need of the day, one century after he wrote those prophetic words in the Dharma Weekly in 1909. We always mention about overcoming the individual ego but Sri Aurobindo adds that group ego too in the form of ethnic communities, race or even nations adversely obstruct the human race on its path towards oneness. ‘The truth that the ego is the obstacle to the Divine fullness applies not only to the individual but holds equally good in the case of the collectivity’.

In the state of Orissa (Jagannath Puri) in India, a festival is celebrated every year during summer by pulling the chariot of Jagannath (Lord of the Worlds) by thousands of devotees. Months in advance the devotees begin to construct the chariot, decorate it until it is ready for taking Lord Jagannath. Sri Aurobindo mentions about this legendary festival to give us the hidden conceptual symbolism behind the external rituals and inspires us to aspire for building a perfect chariot of Jagannath on which the human race needs to continue its future evolutionary journey.

He classifies them into three varieties each built on one of the three Gunas namely Sattwa, Rajas, Tamas. For the first, ‘The Sattwic Ego is the owner-passenger’ and he says that as the temple of God is on a higher plane, the chariot cannot reach there and he has to get down and climb on foot. This may be the renouncing method in which man leaves the world of action for self realization. ‘The ancient Aryan society which came after the Vedic age can be called a chariot of this type’. The second type is driven by the Rajasic ego ‘whenever a new vista is seen not too far away, immediately the owner of the car, the Rajasic ego, drives in that direction shouting’ this is the goal’. One derives much pleasure and enjoyment in riding this car; yet the peril is unavoidable and to reach the Divine is impossible.’ The third type is driven by the Tamasic ego, ‘The name of the owner is Tamasic ego and that of the cart-man, book-knowledge.’ ‘The danger lies in the fact that it is beyond the knowledge and capacity of the Tamasic ego to recognize or admit the time for changing the vehicle’.

Sri Aurobindo further continues’ So long as the chariot of Jagannath is not built, the ideal society will also not take shape.’ Such was the profound vision and assurance from Sri Aurobindo. Humanity is continuously churning through the ocean of life and battling between negative and positive forces. We often become very pessimistic about the disturbing events around the world that are the consequences of actions driven by the expanding individual or group Rajasic egos. Sri Aurobindo has shown us that humanity is standing today at the threshold of the temple of Divine Life and is preparing itself for entry. We, with our limited perception of the hidden purpose and invisible Divine master plan, often tend to believe that humanity is moving towards extinction with its self-destructive tendencies.

Speaking about the true chariot of Jagannath, he gave us an assurance 100 years ago’, Hidden under many layers, this picture shines in the heart of the Universal Godhead. To manifest it, gradually through the effort of many divine Vibhutis, seers and creators and establish it in the material world is God’s intention’. This supreme optimism about the future of mankind by Sri Aurobindo is like a sanction from the Godhead itself. We should never analyze or try to interpret the external world situations negatively but learn to see the Divine purpose behind all. Our faith needs to remain unshaken in all circumstances. We too may contribute in the construction of this Chariot of Jagannath with an attitude of surrender and become conscious tools not only as individuals but collectively as groups of true aspirants.

‘The day of the Self-born unity will come into being by the harmony and integration of knowledge, devotion and work , as impelled by the Will of the Virat Purusha, the Universal Person, on that day the chariot of Jagannath will come out on the avenues of the world, radiating its light in all directions. Satya Yuga, The Age of Truth, will descend upon earth; the world of mortal man will become the field for the play of the Divine, the temple-city, the metropolis of Ananda’.

Let us all make a humble beginning to build the chariot for the Lord of the Worlds, Jagannath, on spiritual principles exceeding the limitations of the Gunas and drive it on the uneven terrains of material world until we reach higher levels of consciousness. Then true human unity and peace will reign upon this earth.

- Sundari KBT( kbt.sundari@gmail.com)


References:
1) ‘Chariot of Jagannath’ in ‘Dharma O Jatiyata’, Prabhartak Publishing House 1918.
2) ‘Bengali Writings by Sri Aurobindo’.

The secret of the veda - a first attempt

The Vedic Tradition

In the March issue of this Newsletter, the aim and topics for our study relating to ‘The Secret of the Veda’ were outlined. Invoking the blessings of Sri Aurobindo and The Mother, let us make a humble start and approach the subject with an attitude that is best described by the Master himself as follows:

“A new view of the Rigveda is being published in the ‘Ārya’ under the caption of ‘The Secret of the Veda’. The translations here have been done according to that view which maintains that the real meaning of the Veda is spiritual and, being extremely profound and secret, is wrapped in symbolic words, various images, and expressions used in the performance of sacrifice. Though impenetrable to the ordinary person, this covering was, to the initiate in the Veda, only a transparent object which revealed all the limbs of the Truth. We have to look for the spiritual significance behind the images. If we can discover the ‘secret name’ of the gods and their respective functions, the sense of the code words, gau, aṣva, sōmarasa etc., the works of the daityās the demons, and their inner meaning, the import of the Vedic metaphors and legends, then the significance of the Veda will become more or less clear. Of course, the true and subtle comprehension of its meaning comes only by a special knowledge and as the result of sādhana, and not by mere study of the Veda without any sādhana.”

For a start, it will be beneficial to familiarize ourselves with some of the commonly used terms and definitions, a brief history and codification /classification of the Vedās.

What is the Veda and its tradition?

The term ‘Veda’ comes from the Sanskrit verb root ‘vid’ –meaning ‘to know’. Hence Veda means knowledge. Here knowledge does not mean facts about the external world but those of the eternal, sacred, spiritual wisdom. It is about the nature of man himself and tells him who he really is. It is the knowledge of the changeless and Supreme Reality behind the ever changing objective world of men and matter. When it is applied to a scripture, it signifies a book of knowledge. Vedās are the fundamental scriptures of the Hindus.

The Vedās are the eternal truths revealed by God to the great ancient ‘Riṣhīs’ of India. The word ‘Riṣhi’ means a ‘Seer’. He is the ‘Mantra Dṛṣhta’, seer of Mantra or thought. The thought was not his own, but he saw the truths or heard them. Since Vedās are what are heard, they are also called as ‘Ṣruti’. He was not an inventor, but a spiritual discoverer of thought which was already existing.

Vedās are also called ‘Apauruṣhēya’ – meaning that they are not authored by any puruṣha or human mind. They were revealed to the Riṣhis in the depths of their meditation. The sages were merely the instruments of God. The Vedās are actually the breath of God. That is, after each deluge (pralaya) when the world is manifested again, Lord Nārayana remembers the Vedās and teaches them to Brahma and then it comes down the line through Rishis, Gurūs and students.

Vedās are also called ‘Nigama’ and ‘Amnaya’. Nigama means a settled text or work, which is handed down from the Guru to the student from time immemorial. Amnaya means what is learnt by the student, by frequent repetition of the text; and also by frequently thinking over the same.


The Veda is sometimes called as ‘BRAHMA’ (Masculine Sanskrit word) - different from Brahma the creator. By Veda we imply the eternal knowledge of the Omnipresent and Omniscient God, which is provided to humans at beginning of human creation. They are the eternal knowledge and if we have to represent them as per the senses that humans can perceive, they turn into four ‘Veda Samhitās’.

Quotes from Sri Aurobindo - ‘The Secret of the Veda’ – 1st para Ch.II

“Veda, then is the creation of an age anterior to our intellectual philosophies. In that original epoch thought proceeded by other methods than those of our logical reasoning and speech accepted modes of expression which in our modern habits would be inadmissible. The wisest then depended on inner experience and the suggestions of the intuitive mind for all knowledge that ranged beyond mankind’s ordinary perceptions and daily activities. Their aim was illumination, not logical conviction, their ideal the inspired seer, not the accurate reasoned. Indian tradition has faithfully preserved this account of the origin of the Vedas. The Riṣhi was not the individual composer of the hymn, but the seer (dṛṣhṭā) of an eternal truth and an impersonal knowledge. The language of Veda itself is Ṣhruti, a rhythm not composed by the intellect but heard, a divine Word that came vibrating out of the Infinite to the inner audience of the man who had previously made himself fit for the impersonal knowledge. The words themselves, dṛṣṭi and ṣhruti, sight and hearing, are Vedic expressions; these and cognate words signify, in the esoteric terminology of the hymns, revelatory knowledge and the contents of inspiration.”

Specifically, the word ‘vedāḥ’ refers not only to the books of that name but also to the tradition which they embody and exemplify. In the popular saying ‘anantō vai vedāḥ’ (the Vedās are indeed infinite), Veda clearly refers to the tradition and not to the books. No other book in India or elsewhere can claim greater antiquity than the Veda or a more far-reaching influence.

to be continued……
Krishnamurthi (chamathu2003@yahoo.co.uk)