InEngli:Part1 Raman Reddy Ridiculous(33pages approximatively.)

DESTRUCTION OF THE CORRUPTIVE EXPLANATION,
PROVIDED IN FEBRUARY 2017* BY RAMAN REDDY,
TO STATEMENTS FROM SRI AUROBINDO AND THE MOTHER
SAYING THAT THEMSELVES WITH
THEIR ACTION ABOUT SUPERMIND
ARE OUTSIDE OF HINDUISM,
BECAUSE HE WANTED GIVE HIMSELF
AN ILLUSION OF CONCILIATION WITH HIS OWN HINDUISM

The original text is in French and here is a translation made by someone who
only has notions of English and who used the internet machine translation,
improving it a bit. Verb tenses are not always good.
If passages are bizarre or incomprehensible,
look at the text in French by clicking here.
Anyone can suggest correcting, without distorting.

 
—On February 17, 2017*, Raman Reddy published, on the academia.edu website, the text in English titled « The Wrong Notion that Sri Aurobindo Rejected Hinduism ». It is 20 pages long, about 2 pages of which are endnotes of text. It was produced in response to two authors who had published opinions that displeased Reddy.
—An interest was shown and this text is published because Reddy supports the Sri Aurobindo Society (S.A.S.) which is leading a new assault on Auroville from a book by Nirmalya Mukherjee dating from February 2019*. Reddy did this in particular by publishing on the internet two texts, the translation of the title of the second of which is: « On the Government Takeover of Auroville » « Reply to Michel Danino by Raman Reddy »: a commented translation of which is presented in another text than the present. The latter is written and published to contribute even small to combat this action of the S.A.S., by fighting its named support Reddy. It’s done by showing what he is and what his arguments are worth, what his point of view is worth.
—Auroville is thus an opportunity to create and develop conflicts, attacks and responses, to provide opportunities to develop consciousness, etc.

—Of this 2017* text is only reproduced below what is expressing the Reddy’s position regarding the relationship between, objectively said, on the one hand, Hinduism, on the other Sri Aurobindo and the Mother with what they brought concerning the supramental. (What they brought so is, in French: leur apport, their apport, what they apportèrent. The english word contribution seems no good for apport, because, in French the same word expresses that some other persons also brought something concerning the same thing while there is nobody else than Sri Aurobindo and the Mother. Therefore, what they brought concerning the supramental is also said their addition concerning the supramental.) So there is not a complete translation but there are excerpts which correspond to a large part. The excerpts are not presented according to their order in Reddy’s text but in a way to understand his approach. All quotes are in bold and what, in the quoted text, is in bold, is underlined.
—The present tense of the indicative is often used, looking at the moment where Reddy wrote his text.
—There is no difference in meaning between the common words which are Hindu and Hinduist, and there is no difference below.
—When there is only CWSA or The Complete Works of Sri Aurobindo), it is spoke of the edition in 37 volumes.


—WHAT REDDY WAS IN 2017*

—Reddy as a child was heavily indoctrinated into the Hindu religion. He is the product of this indoctrination, his victim. He is therefore identified with this envelope placed on him, with this exterior part of himself. Being thus strongly alienated by his Hindu religion, he is very attached to it. (If he had been heavily indoctrinated into Papist Christianity, he would have been a Papist fanatic.) He heard of Sri Aurobindo and the Mother and something about them interested him.


—REDDY EXPRESSED THAT HE DID NOT PRACTICE INTEGRAL YOGA, OF WHICH HE DOES NOT UNDERSTAND THE BASICS

—Page 5. « For a condemnation of Hinduism without having anything to replace it practically except for The Life Divine or The Synthesis of Yoga of Sri Aurobindo, which you can barely comprehend or spiritually practise, ends up only in creating a spiritual vacuum. » (End of quotation.)
—For books, Reddy summarized what Sri Aurobindo and the Mother brought to two multi-volume works of him (and none of the Mother). They are said to be « barely » understandable: objectively, that means that they are, but little and, overall, that means that they are complicated, not very useful and maybe something else. These two books are also said to be « barely » « spiritually practise ». What distinction does the author make between « practise » and « spiritually practise »?
—At least some of the individuals from the West who are interested in Sri Aurobindo and the Mother and who find themselves facing the first volume of The Life Divine and who start to read it, very quickly end up realizing that they are not interested in what seems to be conceptions, beliefs, intellectual discussions. Later, sometimes long time later, they can learn that Book Four does not have the same disadvantage and they can start reading it. (For this one tome alone, the Mother produced a French translation.) Later, while researching a particular subject, they may find themselves looking for information also in one of the previous tomes or receiving advice for reading and, on these occasions, read long passages.
—Concerning the Synthesis of Yoga, the situation is different because it is known for being relative to practices. Anyone, even a beginner, who has already found himself interested at least a little in Sri Aurobindo and the Mother, or in this one and that one, who thinks that it is therefore good to walk on the path they indicate (and that it will last as long as it lasts), who has understood that it corresponds to practice, called yoga, and who wants to practice, finds himself reading at least the first volume. There it finds something to start practicing: existence of the divine interior, which is the interior guide, acting in life, how to do. It doesn’t matter if, for other things, there is only understanding (or even less than that) of the words in the sentences but without knowing what it means, because it is normal that it starts like this.
—Something else, these books may not be the first to be read.
—What is important to understanding Reddy is that the two multi-volume works are, for him, almost incomprehensible and do not lead to « spiritual practice » (and he is not talking about practice at all). Does this word « spiritual » express that he read these books or leafed through them while not being open, receptive, to their content, not seeking to understand it but by being in a conception of what did he think he would find something there which would be « spiritual », and which he did not find or that he found but which was not useful to him in his life? Or does this word « spiritual » express that he began to behave like what he understood to have to do but without it being done well enough so that, as a spontaneous consequence, he had a first spiritual experience (neither, therefore, others) and that it was this absence that he called an absence of spiritual practice? In all these cases and more, he was far too locked in his mind conditioned by Hinduism.
—He obviously did not understand that there is something which seeks to manifest itself, which does so wherever it is possible, that is to say at least wherever there is a receptivity, that the challenge (in French: l’enjeu) is to become receptive to it and that what is said about the interior guide, the psychic (in the precise sense given to this word by the Mother and which Sri Aurobindo took up) as a guide to life is useful for this. If he had understood it, he could have set out in search of that which is already in him and, while continuing his life which begins to be led differently, knowing how to put it on the line, possibly putting his survival on the line, also doing what is indicated, aspiring, etc., he could have come to recognize what an indication comes from his psychic. He could then have set about following her, and using his psyche more and more, gradually unifying around himself as many parts of himself as possible. He would have done this in action, that is to say by acting in life, by successive choices, making him live in successive situations thus allowing his psychic to be expressed more and more in his life, and allowing more and more a unification of its parts around it. More and more, he would have been identified with his psychic. During this unfolding and from the beginning, he would also have been pushed to better understand what Sri Aurobindo calls the Mother, and the Force of the Mother, the attitude to have in relation to this and to practice, and he would have started to spontaneously receive something, to perhaps feel the pressure around the head, and certainly the beginning of the descent, gradual descent but not necessarily without problems, sometimes with several years between certain stages, then he would have felt the rise, gradual also, etc. He would thus have found himself manifesting more and more what seeks to be.
—But Reddy didn’t practice any integral yoga (although he might have given himself the illusion of starting out)!
—Was he a Hindu until he was only interested in what is spiritual, in what is said on high, not caring about any manifestation? It’s possible. Anyway, he didn’t read with a good attitude, and his reading didn’t make him improve.
—For him, the addition of Sri Aurobindo and the Mother is « practically » equal to zero.
—This was why, perceiving nothing better than Hinduism, he declared that the « condemnation of Hinduism », its rejection, « without having anything to replace it practically » « ends up only in creating a spiritual vacuum ».
—Reddy doesn’t want the « spiritual vacuum » he sees, so he’s clinging to Hinduism.
—In other words, Reddy, being walled up in his Hinduism, sees nothing beyond it, thus says that there is only emptiness and therefore Hinduism should not be rejected.
—However, he necessarily recognized that Sri Aurobindo and the Mother with their addition concerning the supramental have a superiority over what he knew about Hinduism because, otherwise, he would not have been interested in it and would have remained quietly in his religion!
—In this passage, Reddy expresses the problem that existed for himself: being in or outside the Hindu religion.

—P. 5. « […], at the basic level of consciousness where most of us operate, the difference between traditional Yogas and Sri Aurobindo’s Yoga of transformation is mostly irrelevant in actual practice, though there is scope for considerable scholarly dispute at the intellectual level. » (End of quotation.)
—How old is Reddy? He does not seem to be a young man anymore. He announces that he is operating, acting, by being « at the level of basic consciousness ». It is a way of expressing that he has made no progress in yoga, that he has had no inner experience because, otherwise, he would have known that he is no longer at the very « base », even if he wouldn’t be far afterwards. Not having had a first experience, he obviously did not have a second nor others.
—He expresses that he is part of a group of people, « we », who are like him. Who are these individuals who would be without development due to the practice of integral yoga? Do some have it but do not proclaim it?
—Reddy speaks of the integral yoga of Sri Aurobindo and the Mother as « Yoga of transformation » and it is likely that he was thinking of bodily transformation. He completely ignores the inner guide as the guide of life. He practices nothing of integral yoga.
—Did he imagine very great inner experiences but not start from the beginning which would have allowed him to begin to have experiences? One should start by wanting to put oneself at the service of one’s psychic which seeks to be expressed, at the service of the Mother who seeks to manifest itself, and to act accordingly, taking into account the advice of Sri Aurobindo and the Mother.
—Reddy’s conception of the integral yoga of these two characters makes them an equivalent of zero « in actual practice ». (There would be a « practice » not « actual »!] So, « the difference » « between traditional Yogas » and, correctly said, that of these two characters, is equal to zero. It is expressed by saying that it is « mostly irrelevant in actual practice ».
—That said, Reddy understands that integral yoga can provoke discussions! It happens at the mental level where he lives and, since he clings to his Hinduism, he notably produced the text commented on here.

—P. 9. « The supramental Yoga disappears into unreachable and inconceivable heights, but the preliminary stages described in his letters to his disciples, such as the discovery of the soul (atma or chaitya purusha in traditional Yogas), or the realisation of the Self (Atman is perhaps the most frequently used term in Indian Yoga), or the concept of the Divine Power (Shakti), or the necessity of sexual transformation (brahmacharya), are all familiar notions to people in India. » (E.o.q.)
—Reddy is so mentally stuck in his Hindu religion that he interpreted the addition of Sri Aurobindo and the Mother through it.
—With the general Hindu attitude of being turned upward, Reddy believed that said « Supramental Yoga » served to make in « heights » disappear! He therefore understood nothing of the notion of manifestation, supramental manifestation. So he did not understand the beginning of what the supermind is. (Here is an expression of this difference, coming from Sri Aurobindo. « The way of Yoga followed here has a different purpose from others, — for its aim is not only to rise out of the ordinary ignorant world-consciousness into the divine consciousness, but to bring the supramental power of that divine consciousness down into the ignorance of mind, life and body, to transform them, to manifest the Divine here and create a divine life in Matter. »
Letters on Yoga, CWSA (The Complete Works of Sri Aurobindo), vol. 29, « The Aim of the Integral Yoga », p. 19.)
—Reddy read Sri Aurobindo’s books because he had had an interest in it, but he was so walled up in his Hinduism that reading did not make his prison more open.
—According to Reddy, in Sri Aurobindo’s « letters to his disciples », he indicated « the preliminary stages » to this disappearance in the « heights ». Reddy, blinded by his Hinduism, saw nothing about the manifestation!
—Of the so-called « preliminary stages », the first indicated by Reddy is said to be « the discovery of the soul (atma or chaitya purusha in traditional Yogas) ».
—This word « soul » corresponds to the English « soul » and is the official vocabulary of integral yoga. (Nothing is said here about the vocabulary that would be in « traditional Yogas. ») Reddy strongly shows that he does not practice integral yoga and that he did not even understand the element of basis which is the psychic, with the meaning given to this word by the Mother, which is also that of Sri Aurobindo only after he accepted this word with this meaning coming from her. The psychic with this meaning is that which grows from life to life, is the inner guide, around which elements of the personality are more and more unified and which at a certain point finds itself in front of the personality, etc. and who, when it becomes possible, in a long time, because he will have completely grown, will have found himself densified, supramentalized, will finally be able to continue to exist when his current human body dies. Moreover, from the start, the psychic develops around the « soul », a divine part. It is this that causes this growth. Reddy, does not say a word about the psychic, as if he did not know that it exists, thus expresses there as elsewhere that he does not practice anything to discover in himself what it is and to take it as a guide of his life, but he imagines that one could make a « discovery of the soul » all of a sudden in an ordinary way! If this happens to people who have not practiced anything before, it is not ordinary. (When Reddy speaks of « preliminary stages » it relates to what he believes exists or is supposed to exist in integral yoga. If his expression « such as » had been to give examples, it should have been called « discovery. Of the psychic rather than that of the « soul ».) One can begin to practice integral yoga without knowing anything about the distant stake (in french: l’enjeu) of a new kind of being and many other things but, for example, because one reads or learns through words heard that there is already an inner guide in oneself, the psychic, and this one in oneself recognizes, even if it is through other parts of the personality, that one speaks about him and pushes to be interested in this subject, and one seeks to know more to discover who oneself is, to become more oneself, to develop, to make oneself evolve, to find what to do in life, to flourish in life, because that’s what interests one. Before or after that, one learns that the challenge is not to get out of the world, but to act correctly in it. For this, the psychic is useful. To begin with, one may have other motivations, for example having found oneself by chance in front of the Mother and having strongly perceived something that made one decides to take an interest in it. The psychic can also use a pretext.
—In Reddy’s text, that of the so-called « preliminary stages » which follows is « the realisation of the Self (Atman is perhaps the most frequently used term in Indian Yoga) ». (In the official French vocabulary relating to integral yoga, that of the Mother, the word Self is not translated by Soi or Soi-même but by Moi, about myself.) Another name used by Sri Aurobindo coming from Hinduism is jivatman. Reddy, who does not take care of his psychic, which is within reach of awareness, seems to know that the jivatman exists but does he not distinguish precisely from what is wider and higher and for what the word atman is also used!?
—That of the said « preliminary stages » which follows is « the concept of the Divine Power (Shakti) ». Reddy has not practiced anything, does not understand what he is talking about and, as a step towards said disappearance in « heights », he manages to conceive ... only a « concept » ... which is very imprecise! From the context, Reddy does not seem to be talking about what exists on the supramental plane but what happens during the practice of integral yoga as a spontaneous consequence of it, first the gradual descent, which is the ordinary process in integral yoga. Reddy expresses that he did not notice any of this and this is normal since he did nothing to make it start happening to him spontaneously. Something else, this descent and this rise and the continuation do not form a stage but correspond to the unfolding of yoga. We can say that each step forward in the descent or ascent etc. is a stage, being able to have several years or more between some.
—That of the said « preliminary stages » which follows is « the necessity of sexual transformation (brahmacharya) ». A lot of developments can happen before that.
—Reddy’s inner guide prompted him to take an interest in Sri Aurobindo and the Mother.
—He did so through a thick layer of Hinduism, hardened but not so far as to be impervious to any interest in these two figures. The religious encrustation of which Reddy is the victim is so strong that it prevents him from using the addition of these two characters to understand that an inner guide already exists in him, who is the best of himself, that ‘you have to take care of recognizing what it is and taking it as a guide to act in life, to manifest more awareness. (From his Hinduism he could have understood at least part of this.)


—REDDY IS STUCK IN HIS HINDU MIND

—To show it, here is one quote here and there are others elsewhere.
—P. 7. « […] Hindus can never be deprived of their spiritual ethos. » (E.o.q.)
—Reddy, a victim of his indoctrination by Hinduism, identified with him, clings to it. His Hinduism clings to him. Reddy lives a lot in his mind and has created a situation where he feels good.
—It is likely that Hindus who cling to their religion may not be « deprived » of what is stated.
—But a stake is to know if an individual who had found himself a Hindu, who was therefore a Hindu, can end up leaving this religion, no longer having it.
—The answer is yes because the fact of finding oneself a follower of a particular religion (or another conception), whether as a result of indoctrination in childhood or otherwise, is relatively superficial, even when it is deeply rooted . For each one, the true oneself, the psychic which grows from life to life, is found successively in many situations. He’s not related to any of her. What everyone is in a life is something other than an envelope which was placed on oneself or which was taken voluntarily.


—A GOAL FOR REDDY IS TO FEEL GOOD IN HIS HINDUIST PRISON

—P. 5. « […] and mumbo jumbo of new-age Gurus who look more for commercial success than the honest propagation of spiritual well-being. » (E.o.q.)
—Reddy seeks « spiritual well-being », and what he calls that is the state of satisfaction he manages to create for himself. Reddy’s « spiritual well-being » is the satisfaction of his ego.


—BEFORE CONTINUING, EXTRACTS FROM LETTERS BY SRI AUROBINDO ON « THE MOTHER » FOR EACH

—About what Reddy calls « concept of the Divine Power (Shakti) », here are some extracts from letters of Sri Aurobindo which come from volumes 22, 24 and 25 of edition called « Sri Aurobindo Birth Century Library » which is only 30 volumes. The name of a section is written only the first time. For the vol. 22, quotations are from: « Planes and Parts of the Being » except when something else is indicated. (A forward slash replaces a go-to-next-line.)
—« Above the head is the universal or Divine Consciousness and Force. The Kundalini is the latent power asleep in the chakras. » (Vol. 22 of 1970* : Letters on Yoga, « Planes and Parts of the Being », part IX, p. 326.)
—« Yoga means union with the Divine - a union either transcendental (above the universe) or cosmic (universal) or individual or, as in our yoga, all three together. Or it means getting into a consciousness in which one is no longer limited by the small ego, personal mind, personal vital and body but is in union with the supreme Self or with the universal (cosmic) consciousness or with some deeper consciousness within in which one is aware of one’s own soul, one’s own inner being and of the real truth of existence. In the yogic consciousness one is not only aware of things, but of forces, not only of forces, but of the conscious being behind the forces. One is aware of all this not only in oneself but in the universe. / There is a force which accompanies the growth of the new consciousness and at once grows with it and helps it to come about and to perfect itself. This force is the Yoga-Shakti. It is here coiled up and asleep in all the centres of our inner being (Chakras) and is at the base what is called in the Tantras the Kundalini Shakti. But it is also above us, above our head as the Divine Force – not there coiled up, involved, asleep, but awake, scient, potent, extended and wide; it is there waiting for manifestation and to this Force we have to open ourselves – to the power of the Mother. In the mind it manifests itself as a divine mind-force or a universal mind-force and it can do everything that the personal mind cannot do; it is then the yogic mind-force. When it manifests and acts in the vital or the physical in the same way, it is there apparent as a yogic life-force or a yogic body-force. It can awake in all these forms, bursting outwards and upwards, extending itself into wideness from below; or it can descend and become there a definite power for things; it can pour downwards into the body, working, establishing its reign, extending into wideness from above, link the lowest in us with the highest above us, release the individual into a cosmic universality or into absoluteness and transcendence. » (Vol. 24 of 1970* : Letters on Yoga, « The Triple Transformation », part II, p. 1149.)
—« The Energy in the Kundalini is the Mother’s. » (Vol. 24, part II, p. 1151.)
—« The Muladhara from which the Kundalini rises […]. » (Vol. 22, part XIII, p. 368.)
—« That there is a divine force asleep or veiled by Inconscience in Matter and that the Higher Force has to descend and awaken it with the Light and Truth is a thing that is well known; it is at the very base of this yoga. » (Vol. 24, part II, p. 1151.)
—« It is when the spiritual light is there that the presence of the Mother is revealed and her action brings down the powers of the Truth, the Divine and she gives them to the sadhak. » (Vol. 22, part XIII, p. 368.)
—« If light, strength, the Mother’s Consciousness is brought down into the body, it can penetrate the subconscient also and convert its obscurity and resistance. » (Vol. 22, part XII, p. 357.)
—« One does not pass through the psychic centre or any centre. The centres open under the pressure of the sadhana. You can say that the Force descends or ascends into a centre. » (Vol. 22, part XIII, p. 375.)
—« The usual rule in this yoga is from above downwards. There may be variations in the preparatory stage. There may for instance be a partial opening first of the heart centre. The higher vital centre may become active first also, but that means much struggle and difficulty. » (Vol. 22, part XIII, p. 373.)
—« To be open is simply to be so turned to the Mother that her Force can work in you without anything refusing or obstructing her action. […] It is not possible to be entirely open all at once in all the movements, but there must be a central opening in each part and a dominant aspiration or will in each part (not in the mind alone) to admit only the Mother’s “workings,” the rest will then be progressively done. » (Vol. 25 of 1972*, « The Mother with Letters on the Mother », « Opening and Surrender to the Mother », p. 122.)
—« In our yoga there is no willed opening of the chakras, they open of themselves by the descent of the Force. In the Tantric discipline they open from down upwards, the Muladhar first; in our yoga, they open from up downward. But the ascent of the force from the Muladhar does take place. » (Vol. 22, « Integral Yoga and Other Paths », part IV, p. 74.)
—« The sensation in the spine and on both sides of it is a sign of the awakening of the Kundalini Power. It is felt as a descending and an ascending current. There are two main nerve-channels for the currents, one on each side of the central channel in the spine. The descending current is the energy from the above coming down to touch the sleeping Power in the lowest nerve­centre at the bottom of the spine; the ascending current is the release of the energy going up from the awakened Kundalini. This movement as it proceeds opens up the six centres of the subtle nervous system and by the opening one escapes from the limitations of the surface consciousness bound to the gross body and great ranges of experiences proper to the subliminal self, mental, vital, subtle physical are shown to the sadhak. When the Kundalini meets the higher Consciousness as it ascends through the summit of the head, there is an opening of the higher superconscient reaches above the normal mind. It is by ascending through these in our consciousness and receiving a descent of their energies that it is possible ultimately to reach the supermind. This is the method of the Tantra. In our yoga it is not necessary to go through the systematised method. It takes place spontaneously according to the need by the force of the aspiration. As soon as there is an opening the Divine Power descends and conducts the necessary working, does what is needed, each thing in its time, and the yogic Consciousness begins to be born in the sadhak. » (Vol. 24, part II, p. 1147.)
—« The spine is the main channel of the descent and ascent of the Force, by which it connects the lower and the higher consciousness together. » (Vol. 24, part II, p. 1147.)
—« There is a Yoga-Shakti lying coiled or asleep in the inner body, not active. When one does yoga, this force uncoils itself and rises upward to meet the Divine Consciousness and Force that are waiting above us. When this happens, when the awakened Yoga-Shakti arises, it is often felt like a snake uncoiling and standing up straight and lifting itself more and more upwards. When it meets the Divine Consciousness above, then the force of the Divine Consciousness can more easily descend into the body and be felt working there to change the nature. » (Vol. 24, part II, p. 1150.)
—« It is the psychic that connects you with the Mother and turns all the movements of your being towards her […]. » (Vol. 24, « Transformation of the Physical », part IV, p. 1456.)
—« The contribution of the psychic being to the sadhana is: (1) love and bhakti, a love not vital, demanding and egoistic but unconditioned and without claims, self-existent; (2) the contact or the presence of the Mother within; (3) the unerring guidance from within; (4) a quieting and purification of the mind, vital and physical consciousness by their subjection to the psychic influence and guidance; (5) the opening up of all this lower consciousness to the higher spiritual consciousness above for its descent into a nature prepared to receive it with a complete receptivity and right attitude – for the psychic brings in everything right thought, right perception, right feeling, right attitude. / One can raise up one’s consciousness from the mental and vital and bring down the power, Ananda, light, knowledge from above; but this is far more difficult and uncertain in its result, even dangerous, if the being is not prepared or not pure enough. To ascend with the psychic for the purpose is by far the best way. If you are thus rising from the psychic centre, so much the better. » (Vol. 22, part V, p. 298.)
—« A perfect confidence in the Divine Mother and a vigilance to repel all wrong suggestions and influences is the main law of this yoga. » (Vol. 24, part II, p. 1148.)
—« […] the surrender must be to the Mother – not even to the Force, but to the Mother herself. » (Vol. 25, « Opening and Surrender to the Mother », p. 132.)


—WHAT REDDY THINKS ABOUT MIRRA ALFASSA / THE MOTHER

—P. 16 et 17. « […] the Mother […] was a French lady coming from a highly cultured European background! Sri Aurobindo nevertheless considered her his spiritual equal and handed over the spiritual and material charge of the Ashram when he retired in November 1926. In the late twenties and thirties when he was corresponding with his disciples from his room, the Mother personally supervised the various departments of the Ashram (such as the Building Construction, the Dining Room, and the Dispensary to name only a few) and conducted the daily meditation and Pranam for the disciples. In this period of joint administration, with the Mother in front and Sri Aurobindo supporting her from behind, all the activities of the Ashram were centred round the Mother with the full approval of Sri Aurobindo. So there cannot be any question of the Mother having introduced Hindu customs such as the Pranam and Prasad distribution against the wishes of Sri Aurobindo! As a matter of fact, the Mother was the best exponent and guide of Sri Aurobindo’s Yoga to say the least, and it is difficult to understand or even practise it without taking her into account. » (E.o.q.)
—« to understand » this integral yoga and to « practise » it « without » « taking » « into account » the Mother is not only « difficult » but it is impossible with regard to what is most characteristic of it. However, there is a lot of information that can be useful in understanding the world and part of oneself, including, therefore, what relates to the existence of the inner guide whose directions one should follow.
—There is « to say the least ».
—Did Reddy really understand why Sri Aurobindo wrote the following notably? « Mother and I are one but in two bodies; […]. » « It is true that we are one, but there is also a relation, which necessitates that one should be open to the Mother. » « If one is open to Sri Aurobindo and not to the Mother it means that one is not really open to Sri Aurobindo. » « There is one force only, the Mother’s force – or, if you like, to put it like that, the Mother is Sri Aurobindo’s Force. » (SABCL, vol. 26 on 30, On himself, « Identity of Their Consciousness », p. 537-538.)
—Even if Reddy has sufficiently understood mentally what the Mother is, is it his Hinduism that made him speak of « Sri Aurobindo’s Yoga » when the integral yoga is that of him and of the Mother?
—This is a repetition of a passage from the previous section. « There is a force which accompanies the growth of the new consciousness and at once grows with it and helps it to come about and to perfect itself. This force is the Yoga-Shakti. It is here coiled up and asleep in all the centres of our inner being (Chakras) and is at the base what is called in the Tantras the Kundalini Shakti. But it is also above us, above our head as the Divine Force – not there coiled up, involved, asleep, but awake, scient, potent, extended and wide; it is there waiting for manifestation and to this Force we have to open ourselves – […]. »


—REDDY FIRSTLY RECOGNIZES THAT SEVERAL TEXTS BY SRI AUROBINDO AND THE MOTHER EXPRESSLY EXPRESS THAT THEMSELVES WITH WHAT THEY BRING CONCERNING THE SUPERMIND ARE OUTSIDE OF HINDUISM

—Page 10. « […] the Mother’s official notice in the Ashram saying, "When a man comes here, he ceases to be a Hindu or a Mahomedan." » (E.o.q.)

—P. 9. « […] Sri Aurobindo’s highly critical remarks on Hinduism […]. It is worthwhile focusing our attention on three of the most negative statements made by Sri Aurobindo in his letters to a Muslim disciple in 1932 […]:
—I begin by […]: ["] If this Asram were here only to serve Hinduism I would not be in it and the Mother who was never a Hindu would not be in it. [Renvoi :] 16 This most scathing remark on Hinduism […]. » (E.o.q.)
—Note 16 de fin de texte : « 16 Letters on Himself and the Ashram, CWSA 35, pp 699 ». « 16 Lettres sur Lui-même et l’Ashram, The Complete Works of Sri Aurobindo (Les Œuvres Complètes de Sri Aurobindo), Pondichéry : S.A.S. Trust, volume 35 de 2011*, page 699. » (E.o.q.)
—« three of the most negative statements ».
—By « the Mother who was never a Hindu », Sri Aurobindo implicitly expressed that himself, at one moment, was a Hinduist.

—P. 12 et 13. « I go to the next damaging quote on Hinduism: ["] On the other hand I have not the slightest objection to Hinduism being broken to pieces and disappearing from the face of the earth, if that is the Divine Will ["]. [Reference:] 20 […] […] the most devastating remark on Hinduism he ever made in his lifetime. » (E.o.q.)
—« 20 Letters on Himself and the Ashram, CWSA Vol. 35, p. 701 ».

—P. 15 et 16. « I continue my presentation of documents with one more letter written to the Muslim disciple by Sri Aurobindo on the same date (17 November 1932) as the two letters […] quoted above […]. ["] The Asram has nothing to do with Hindu religion or culture or any religion or nationality. The Truth of the Divine which is the spiritual reality behind all religions and the descent of the supramental which is not known to any religion are the sole things which will be the foundation of the work of the future. ["] [Reference:] 24 » (E.o.q.)
—« 24 Bulletin, February 2001, p. 72. Also Letters on Himself and the Ashram, CWSA Vol. 35, p. 701. »[JD1] 
—These texts were used by Reddy because he considered them to be among the most expressive: « three of the most negative statements ». Elsewhere, he indicated that he considers them to be the worst and this is shown below.
—Sri Aurobindo and the Mother expressed that they themselves with their addition about the supramental, the supramental manifestation, including integral yoga and the Pondicherry Ashram, are outside Hinduism, like of any other religion. (At least the individuals who were without religion and whose psychic pushed them to take an interest in the addition of these two characters and who understand it, know, without even thinking about it first and without reading these affirmations, that all of that is outside any religion and in particular outside the Hindu.)


—REDDY HAVING KNEW THESE TEXTS, HE WAS UNHAPPY BECAUSE HE WANTS TO STAY AN HINDOUIST

—Above, there are quotes from Reddy’s text where he speaks of Sri Aurobindo’s books that he could « barely comprehend or spiritually practise » and also of the « basic level of consciousness » where he is and which, with his incomprehension, make that, said objectively, these books are for him « irrelevant in actual practice ».
—Reddy therefore does not seem to have been someone who, from the very beginning of his interest in Sri Aurobindo and the Mother, understood that these with their addition concerning the supramental, the supramental manifestation, including the integral yoga and Ashram of Pondicherry, are outside Hinduism, like of any other religion. Is it true? If so, if Reddy had known that from the start, would he have stopped his interest immediately?
—He read Sri Aurobindo’s books through his mind strongly alienated by Hinduism, did not understand what pertains to the supramental manifestation, therefore could not benefit from it, and it seems that he believed that it was from Hinduism and that it was later that he discovered, from reading the express announcements of Sri Aurobindo and the Mother, that they themselves with their addition about supramental are outside Hinduism. Is it true ?
—Anyway, Reddy understood those express announcements.
—He was unhappy because he wanted to continue to be a Hindu.


—REDDY FINDED HIMSELF IN A CONTRADICTION, AND IT IS NORMAL TO FIND HIMSELF SO FROM TIME TO TIME

—The push of the psychic of the Hinduist Raman Reddy expressed itself through the mind and the vital of him (and the physical was trained), and that push was strong enough to make Reddy interested in Sri Aurobindo and the Mother with their addition on the subject of supramental, and to perceive a superiority of it compared to what he knew of Hinduism. (Was what interested him most what Sri Aurobindo wrote about Hinduism?)
—Reddy, only at the mind level of his usual state, found himself faced with the statements of these two figures situating themselves with what they brought concerning supermind, outside of Hinduism, and he understood them.
—He wanted to remain a Hindu, that is to say a member of the Hindu religion, locked in his thick-walled Hindu prison.
—He therefore found himself in a conscious contradiction with his situation as a Hindu: it concerns the generality of being, either within the Hindu religion or outside it. Precisely, Reddy found that he could not be 100% in the Hindu religion and 100% outside it at the same time, 100% Hindu and 100% non-Hindu.
—So he found himself in a problem, and his reaction, whatever it was, was an immediate action in his life and on its continuation. (His situation was therefore not as if he was faced with something, for example the idea of the future existence of a new kind of beings made of a new matter with extraordinary properties, including acceptance or rejection had no immediate life consequence.)
—(If it had not been the express statements of the two characters which are reproduced above, could Reddy have deluded himself to think that it was not outside Hinduism? , he would have arrived at another time to find the contradiction indicated above.)

—The following serves to show that it is normal, banal, ordinary, to find oneself from time to time, and even often, in front of a contradiction, then another, and another, etc.
—Concerning Sri Aurobindo and the Mother with their addition concerning the supramental, when individuals take a first interest in it, each does so while being in the psychological state in which he is. Everyone receives, takes, what they want. It can be, for example, the idea that evolution is not over and that there will be a new kind of beings, supramental beings, without this idea having the slightest consequence in life. It can also be the idea that there is an inner guide and that it is good to follow it and then each one do what it wants with that idea, maybe nothing.
—For individuals who are more interested in it and until they recognize that their life path is to start practicing integral yoga, it is the same: each one continues from the psychological state in which he is . Each person moves forward gradually with their motivation, which may change over time, and with their extent, which may be small.
—Since everyone starts from the psychological state they are in, it is therefore normal to have elements in one’s personality which are found in contradiction with something new which is brought by the development according to integral yoga, for example an affirmation from Sri Aurobindo or the Mother who is read, or a indication from the inner guide.
—Each contradiction that appears must be treated according to integral yoga, that is to say according to the indications of the two characters.
—Whenever a contradiction is treated in this way until it is resolved, the individual gets rid of the obstacle.
—Sometimes the contradiction can be resolved by opening up what is already there, expanding, which leads to understanding or otherwise changing in order to accept the new thing. That is, the contradiction is removed by transforming the element that was already in place.
—Other times, the item already in place does not have to be transformed because it must be evacuated to allow further development.
—Here, one haven’t tried to find out if there are other situations here.
—As long as such elements already in place are there, they do not prevent development from happening, as long as the step to be overcome does not yet concern one of them.
—When the development put face with one of them, which could be at first subconscious or unconscious, one must know how to resolve the contradiction. When it does, a step forward is taken, and development can then continue until notably the next contradiction appears, to be resolved if we are to be able to continue to develop. And so on. Contradictions are opportunities to take a step forward.
—Globally, there is what comes from the ego and what comes from development according to integral yoga. You have to know how to make yourself receptive to what is good and seeks to manifest itself, and there are consequences.
—It is not only in development according to this integral yoga that all of this happens, and development according to this integral yoga does not happen only through the resolution of contradictions.

—About religions, if the individual who is interested in the addition of Sri Aurobindo and the Mother is without religion and his psychic pushes it to be interested until it understands that it is by following this path that it will develop to become more itself, that it will know what to do in its life, that it will flourish, it is embarking on this way, on this path. The individual can find itself on this way starting with little information about the whole affair, especially without having the knowledge of what is said to exist in a distant time and many other things. It finds itself accepting new ideas. They are without contradiction with religious ideas since it does not have any. It may still have religious elements in its personality which are vestiges of an individual religious indoctrination already rejected globally or which originate from society and were subconscious or unconscious, or possibly something else. The individual was already ready to get rid of such elements and it is getting rid of them. (There may still be a problem with ideas, especially considering one at least as insane: that of the future existence of a new kind of beings made of new matter with extraordinary properties. The individual can then decide to continue to advance on the path so long time as it considers that it allows the development of itself, by saying to itself that, if it finds himself one day having to accept the belief in existence future of a new kind of beings, it will leave this path. And then, trusting Sri Aurobindo and the Mother, understanding better what is at stake: the supramental manifestation, and something else developing itself through the practice of integral yoga, it may end up admitting that this new kind of beings can exist, and it may even come to understand how it could be done. And that does not change the immediate practice of integral yoga, to its measure, with its effects, because that’s what matters.)
—For an individual who is indoctrinated by a religion and still a victim of it, one can understand that, among all the new ideas of which he is aware, some are in contradiction with those he already has, in particular that of a new kind of beings, or that the said God creator of the universe of so-called monotheistic religions is a hostile being, an assoura, a devil according to these religions, their devil, posing as such a creator. It was a way to dominate, to be worshiped, to enjoy his domination and worship, etc. It was also an attempt to recapture one of the first places that had been lost when there was the separation of the origin at the start of the involution.
—What has just been said serves to show that contradictions can arise at the mental level and that this is normal in development. Even at this level, causes of contradiction do not exist only about the idea of a new kind of beings or religious ideas.
—In other parts of the being as well, contradictions can and do arise because it is inevitable.

—When a Hindu individual begins to take an interest in Sri Aurobindo and the Mother, think that there is something higher in what they expressed, deepen their study and perhaps begin to engage in the practice of integral yoga, does he necessarily wonder if it is internal or external to Hinduism !? In any case, at some point he necessarily learns that it is external and that it is besides outside any religion. May it not be a problem for some individuals? Certainly.
—When it is a problem, and about any other problem about religion (like others), it is to be dealt with in integral yoga.


—REDDY FINDING HIMSELF IN CONTRADICTION, WHAT COULD HE DO?

—Reddy finding himself in contradiction, he had to choose between three sensible alternatives, and from an integral yoga point of view, the first was not.
—It was to immediately stop caring about Sri Aurobindo and the Mother. Reddy’s best was strong enough not to make him choose that. So he didn’t betray the best of himself about it. In doing so, he manifested more of something from these two characters, and also from the best of himself.
—Another alternative was to immediately accept the statements of the two characters, which would make, at the mental level where he was, an immediate acceptance of having to leave his religion and, therefore, a beginning of an exit. In doing so, he would have manifested more of something from these two characters, and also from the best of himself. Then, it would have been necessary to continue in this way. Reddy’s best was not strong enough to make him choose this.
—The other alternative was to understand, even with reluctance at the beginning, that it was necessary to accept the affirmations of the two characters and, therefore, to accept to have to leave its religion, even if it was going to take time for arrive there, with the possibility of not succeeding and, therefore, of remaining stuck in the contradiction until the end of his life. If Reddy had already been well engaged in the practice of Integral Yoga, he could have taken to practicing it in order to move towards these acceptances. For example, he could have taken care of calming his mind about the contradiction and the conflict in which he found himself. He could have taken care of knowing well what his psychic was expressing to him, of aspiring to several things, of repeating a request addressed to the Mother (for example: …, open me to your action), of repeating the mantra of the Mother during the day and it would enter him and could be useful in dreams, etc. Reading books by Sri Aurobindo and the Mother. In short, he could have been busy himself picking up the right attitude and staying there, as long as needed until he was able to psychologically expand and accept. In doing so he would have manifested more of something from these two characters, and also from the best of himself. If he came to his death without being able to accept, he would have lived that rest of his life in a conflict where his ego would not have been victorious.
—Was the best of Reddy strong enough to make him consider the possibility of later accepting the statements of Sri Aurobindo and the Mother and the consequence of accepting to have to leave his religion, or is his strong religious alienation prevented him from considering that? Reddy had the opportunity to practice integral yoga and to take a step forward but, seeing what he wrote in his text and which is reproduced near the beginning of the present, he did not understand what it was, So didn’t know what to do about it and obviously didn’t think to look for it.


—REDDY DECIDED TO BREAK OUT OF THE CONTRADICTION BY PERFORMING A HOCUS-POCUS WHICH IS A SUBSTITUTION OF PROBLEM, AND BY CREATING A CORRUPTIVE EXPLANATION TO GIVE HIMSELF AN ILLUSION OF CONCILIATION WITH HIS HINDUISM

—The contradiction in which Reddy found himself was detrimental to his « spiritual well-being », a state in which he wanted to live while remaining a Hindu without completely giving up his interest in Sri Aurobindo and the Mother.
—Didn’t he want to leave the problem in obscurity, ignorance, vagueness, stagnation? Did he seek to bring light, understanding? Or, rather, did he immediately find himself following his ego which therefore activated for the benefit of Hinduism?
—In any case, he absolutely wanted to find a way out of the contradiction, not by following the best of himself but by clinging to his Hindu ego and, given his condition, he found himself not thinking healthy, not to act healthy.
—His problem was his personal position in relation to, on the one hand, his Hinduism and, on the other hand, his interest in Sri Aurobindo and the Mother with what they brought concerning the supermind. (More precisely and as already said, his problem was that he did not want to accept the affirmations of Sri Aurobindo and the Mother that they themselves with this addition are outside this religion because that would force him to leave it whereas, alienated by her, he did not want do do that.)
—Reddy the Religious Obsessive performed a sleight of hand, a substitution of problem.
—He acted as if the one at stake was independent of him, and he therefore did not seek to modify himself until he could accept the affirmations of Sri Aurobindo and the Mother and the consequence of accepting to have to leave his religion.
—He acted as if the problem was relative to the relation between, said objectively, on the one hand, Hinduism and, on the other hand, Sri Aurobindo and the Mother with their addition concerning the supermind. More precisely, he pretended that until then there had been a misunderstanding of the announcements, by these two figures, that they themselves with their addition concerning the supramental are outside Hinduism.
—He created a corrupting explanation to give himself the illusion of conciliation with his Hinduism and announced that he had found the right way to understand! (From a point of view, he behaved as if he were superior to Sri Aurobindo and the Mother, knowing better than them what the relation is between, objectively said, on the one hand, Hinduism and, on the other ‘on the other hand, these two characters with their addition concerning the supramental.)
—For anyone who understands what these two characters brought, there is no way to create a reconcile.
—Reddy deluded himself that he was at the same time 100% Hindu, meaning a member of the Hindu religion, and 100%… something about Sri Aurobindo and the Mother. (Is he one of those people who like to call themselves disciples, especially when they practice little or nothing?)
—So, Reddy found himself in « spiritual well-being », his comfort zone, his ideal psychological state.


—REDDY’S STRATEGY TO CREATE AN EXPLANATION THAT ALLOWS HIM TO BE ILLUSIONATED: DEFORMING THE MEANINGS OF TEXTS

—Reddy, in order to create his deceptive explanation, decided to distort the meaning of Sri Aurobindo’s texts, to give them meaning they don’t have and to try to make people believe that it is the right one. In words, he triturated these texts to put them at his service, he corrupted them.
—Reddy was so attached to his Hindu indoctrination that he found the energy to do it and debased his mind to do it. (He debased himself.)
—Reddy was not a practitioner of the integral yoga who had a powerful experience in which his ego interfered to turn it to his advantage and later found himself insane causing him to produce his text. No! because this one does not express madness! It shows a mind low to the ground used dishonestly by Reddy and which acts laboriously, with perfidy, to succeed in satisfying his ego, the illusion he wanted to have. (In this text, we also perceive other things: self-satisfaction obtained by little of thing, pride, the desire for domination, etc.)


—BASIC INSTRUMENT FOUND BY REDDY IN A TEXT BY SRI AUROBINDO TO CREATE HIS CORRUPTIVE EXPLANATION: THE NOTION OF HIGHER UNSECTARIAN HINDUISM

  —P. 7 et 8 of the text by Reddy. « One of the best descriptions of the multiple layers of Hinduism is the following passage written by Sri Aurobindo around 1910-12. I quote it at length because I have based myself on this description […]. […] ["] There are two Hinduisms; one which takes its stand on the kitchen and seeks its Paradise by cleaning the body; another which seeks God, not through the cooking pot and the social convention, but in the soul. The latter is also Hinduism and it is a good deal older and more enduring than the other; […]. […] Among the temporary laws the cooking pot and the lustration had their place, but they are not for all, nor for ever. It was in a time of calamity, of contraction under external pressure that Hinduism fled from the inner temple and hid itself in the kitchen. The higher and truer Hinduism is also of two kinds, sectarian and unsectarian, disruptive and synthetic, that which binds itself up in the aspect and that which seeks the All. […] ["] [Cross-reference to an endnote :] 14 »
—That note 14 is « Early Cultural Writings, CWSA Vol. 1, pp 551-52 ». The Complete Works of Sri Aurobindo. (It’s in Part VII, « Epistles / Letters from Abroad ».—This is one of the texts written by Sri Aurobindo when he was still a Hindu and used by Reddy.
—« The […] Hinduism […] which binds itself up in the aspect » : the one that attaches to the envelope, the appearance, the outward aspect.
—For the moment, there is no need to know more precisely the two kinds of « higher and truer Hinduism » that Sri Aurobindo called, one « sectarian », the other « unsectarian ». It is enough to know that he announced that the sectarian was worse than the unsectarian.
—Hinduism which is said to be « higher and truer » than the other is higher to the latter (and it is « truer »). Since the higher « unsectarian » Hinduism is better than the « sectarian » Hinduism, it is he who is more superior.
—Reddy used the name « higher Hinduism » twice, without accompanying it with sectarian or unsectarian precision. These two uses are reproduced below and indicated as such. The name once designates with certainty these two kinds of higher Hinduism. The other time, which everyone considers freely!
—The notion of unsectarian higher Hinduism was seen by Reddy as a great help in solving his problem. That is to say that he found there, according to him, the means of reconciling Hinduism with the affirmations presented above by the Mother and Sri Aurobindo who express that they themselves with their addition concerning the supramental are outside of Hinduism.


—ACCORDING TO THE SAME TEXT BY SRI AUROBINDO, WHAT IS HIGHER UNSECTARIAN HINDUISM

—Here is the reproduction of the last sentence of Sri Aurobindo which is quoted above and the immediate continuation which contains the complete description of each of the two kinds, and two newlines are added.
—P. 7 et 8. « The higher and truer Hinduism is also of two kinds, sectarian and unsectarian, disruptive and synthetic, that which binds itself up in the aspect and that which seeks the All.
—The first is born of rajasic or tamasic attachment to an idea, an experience, an opinion or set of opinions, a temperament, an attitude, a particular guru, a chosen Avatar. This attachment is intolerant, arrogant, proud of a little knowledge, scornful of knowledge that is not its own. It is always talking of the kusanskars, superstitions, of others and is blind to its own; or it says, “My guru is the only guru and all others are either charlatans or inferior,” or, “My temperament is the right temperament and those who do not follow my path are fools or pedants or insincere”; or “My Avatar is the real God Himself and all the others are only lesser revelations”; or “My ishta devata is God, the others are only His partial manifestations.”
—When the soul rises higher, it follows by preference its own ideas, experiences, opinions, temperament, guru, ishta, but it does not turn an ignorant and exclusive eye upon others. “There are many paths,” it cries, “and all lead equally to God. All men, even the sinner and the atheist, are my brothers in sadhana and the Beloved is drawing them each in His own way to the One without a second.” But when the full knowledge dawns, I embrace all experiences in myself, I know all ideas to be true, all opinions useful, all experiences and attitudes means and stages in the acquisition of universal experience and completeness, all gurus imperfect channels or incarnations of the one and only Teacher, all ishtas and Avatars to be God Himself. [Cross-reference to an endnote:] 14 » (E.o.q.)

—This note 14 is presented above.
—The « many paths » shown are throughout Hinduism and therefore are not peculiar to unsectarian higher Hinduism in which there is a special way of looking at them, the one shown.
—All these « many paths » have something which « attracts each in His own way towards the One without a second » and there is therefore no talk of manifestation on Earth, unlike what Sri Aurobindo and the Mother did with the integral yoga they brought.
—The path they indicated, called integral yoga, is therefore not one of the « many paths » of Hinduism but, for individuals who are initially in Hinduism, it leads them out of it, and it is the only way about supramental, the supramental manifestation until distantly creating a new kind of living beings made of a supramental matter. (This path can begin in three main different ways which are indicated in particular in The Synthesis of Yoga. In addition, each one begins to walk in his own way and it is indicated in several books.)
—The « gurus » indicated in the quote are throughout Hinduism and therefore are not peculiar to the higher unsectarian Hinduism in which there is a special way of looking at them, which is also that of themselves, the one indicated. Sri Aurobindo and the Mother on Earth were not « gurus » among others who are internal to Hinduism for they were the gurus of the supramental, and the only ones to be, as avatars of this one.
—« all the experiences » indicated are not peculiar to higher unsectarian Hinduism in which there is a special way of looking at them, that which is indicated. They do not include what is particular to integral yoga.


—THE OMISSION OF THE END OF THE TEXT WRITTEN BY SRI AUROBINDO WHICH REDDY VOLUNTARILY MADE IN ORDER TO CREATE A CORRUPTIVE EXPLANATION

—Reddy ignored the end of the letter written « around 1910-12 », which is p. 552-553. « The soul of Hinduism languishes in an unfit body. Break the mould that the soul may live. Is it not the first teaching of Yoga to destroy the dehatmak buddhi, the blindness that identifies the soul with its temporary body? If the body were young, adaptable, fit, the liberated soul might use it, but it is decrepit, full of ill health and impurity. It must be changed, not by the spirit of Western iconoclasm which destroys the soul with the body, but by national Yoga. »
—What is called « The soul of Hinduism » is not the said « higher unsectarian Hinduism » but a reality, that which was perceived, received, expressed, experienced in Hinduism and which can also be that apart from it by the practice of the integral yoga of Sri Aurobindo and the Mother. (Something else, this yoga is about more than that: the supramental and its manifestation.)
—Said « unfit body » is Hinduism, which does not affect the realities that can be perceived, experienced, described, or the name given to each, or the practices allowing access, etc.
—It is a « blindness that identifies » realities with the « temporary body » of Hinduism.
—According to Sri Aurobindo « around 1910-12 » when he was a Hindu, Hinduism must be « changed » through the use of what he called « National Yoga ».
—Finally, was Hinduism « changed »? It happened that Sri Aurobindo found himself entering into a relation with the supramental plane, and with the Mother they found themselves initiating its manifestation: this is in addition to Hinduism. One is not interested here in what became of Hinduism.
—(Before continuing, here are a few lines on « the spirit of Western iconoclasm which destroys the soul with the body ». First, Sri Aurobindo is not against the destruction of the « body » which is a religion. Then he spoke of the struggles against religious tyrannies which succeeded in reducing them a little, more or less, but which did not succeed in suppressing them. In addition, everywhere in the West, it is they which are active now and for a long time, not being able, however, to prevent any evolution towards freedom and the development of conscience. In France, at the state level since the French Revolution and in the moments which were in its lineage and in favourable dynamics, there had not been the project to destroy did not have the project to destroy « the soul with the body » but that of creating the neutrality of the State in matters of beliefs, religious, atheists or others, which implies removing all the elements of beliefs which are already in French public life and preventing new ones to be create, which does not prevent the future acceptance of some elements which are currently believes objectively when they become knowledge, that is, when their existence can be proven. As already said, this project only succeeded in eliminating certain elements of religious tyrannies and it was defeated by them, mainly by the Roman Catholic Church. However, she couldn’t destroy everything that was against her. In particular, she kept a few words, putting them as much as possible at her service. The result is notably general subjugation, general malaise, obscurity with an illusion of conscience and freedom, etc. Sooner or later the struggle against these religious tyrannies will start again and they will be reduced even if they cannot be removed yet.)

—Sri Aurobindo also wrote this. « Religion is always imperfect because it is a mixture of man’s spirituality with the errors that come in trying to sublimate ignorantly his lower nature. Hindu religion appears to me as a cathedral temple half in ruins, noble in the mass, often fantastic in detail, but always fantastic with a significance — crumbled and overgrown in many places, but a cathedral temple in which service is still done to the Unseen and its real presence can be felt by those who enter with the right spirit. The outer social structure which it built for its approach is another matter. » (Letters, CWSA, vol. 28, « Religion and Yoga », p. 412.)
—« with the right spirit ».
—This passage does not contradict the one above.
—(Something else, since it is Hinduism, there is no such thing as a supramental manifestation. « Religion is always imperfect because it is a mixture [...]. »)


—A COMPLEMENT TO THE BASIC INSTRUMENT USED TO CREATE A CORRUPTIVE EXPLANATION: AT THE LEVEL OF CONCEPTS, AND EVEN OF WORDS

—Reddy lives in his mind, dealing with concepts and even only words. In words, one can say anything. Examples: Reddy is an apple, he is a planet, he is a papist Christian.
—Reddy, playing with that, introduced elements of his corruptive interpretation before the texts that he wants distort them and his comments, in order to promote acceptance of the latter by readers.


—ANOTHER COMPLEMENT TO THE BASIC INSTRUMENT USED TO CREATE A CORRUPTIVE EXPLANATION: USE TEXTS BY SRI AUROBINDO FROM THE TIME HE WAS A HINDUIST

—When Reddy found himself confronted with the texts of Sri Aurobindo and the Mother whom he knew and which expresses that they themselves with their add concerning the supramental are outside Hinduism, and that he was dissatisfied with them, he would have could try to understand. In one of them there is the explanation: « The Truth of the Divine which is the spiritual reality behind all religions and the descent of the supramental which is not known to any religion are the sole things which will be the foundation of the work of the future ». See especially: « the descent of the supramental which is not known to any religion ».
—Reddy knew that there had been a period when Sri Aurobindo was a Hindu and he wanted to deny that there was another where he found himself outside the Hindu religion.
—Reddy found himself considering that texts from the time Sri Aurobindo was a Hindu expressed the same thing as those relating to the Supermind, and he used these texts.
—Objectively, the use of these texts helps to create the corruptive explanation.


—BEFORE PRESENTING THE LAST TWO COMPLEMENTS TO THE BASIC INSTRUMENT USED TO CREATE A CORRUPTIVE EXPLANATION, HERE IS A COMMENT ON « THE TRUTH OF THE DIVINE WHICH IS THE SPIRITUAL REALITY BEHIND ALL RELIGIONS »

—Above there are reproductions of passages from Reddy’s text which contain quotes from letters from Sri Aurobindo, including this. « The Truth of the Divine which is the spiritual reality behind all religions and the descent of the supramental which is not known to any religion are the sole things which will be the foundation of the work of the future ».
—What do the groups of words « Divine Truth » and « spiritual reality » correspond to, which in this sentence are synonymous? What does this word « behind » mean? (Knowing helps to understand the rest of instruments Reddy employs.)
—Both groups of words seem to denote the supramental plane and that which is above, that is, the whole of what Sri Aurobindo and the Mother call the upper hemisphere. In what precedes but below, there is what they call the lower hemisphere, also says Ignorance, from top to bottom, the mind, the vital, the physical, with in the top of the mind, the plane overmind which is the one where there are worlds of the gods. Even this last plane internal to the mind is said to be Ignorance because the truth is there broken down into parts, which corresponds to the gods. There are the First Emanated who became the Assouras and they seem to be part of what is called gods. According to Mother and Sri Aurobindo, in so-called monotheistic religions, what is called God and who is said to be creator of the universe (outside of him) is a hostile being, an assoura, the devil of these religions. Between the two hemispheres there is the « Mind of Light » which serves as a transition. The above is simplified but it is sufficient for here.
—The word « behind » seems to refer to the upper hemisphere because it is « behind » « religions ».
—To end this part, here are some quotes chosen to be interesting concerning the text of Reddy and his present commentary.

—« The supreme supracosmic Sachchidananda [sat-chit-ananda, existence-conscience-ananda] is above all. Supermind may be described as its power of self-awareness and world-awareness, the world being known as within itself and not outside. So to live consciously in the supreme Sachchidananda one must pass through the supermind. » (SABCL, vol. 22 of 1970* : Letters on Yoga, « Planes and Parts of the Being », part II, p. 240.)
—« The lower hemisphere must contain all the mind including its higher planes, the vital, the physical. The upper hemisphere contains the Divine existence-consciousness-bliss, with the Supermind as its means of self-formulation. The Overmind is at the head of the lower hemi-sphere […]. » (CWSA, vol. 30 de 2014*, Letters on Yoga III, p. 332.)
—« […] Mind and Supermind belong to quite different hemispheres, Mind to the lower status of the Ignorance, Supermind to the higher status of the Divine Knowledge. » (SABCL, vol. 19 de 1970*, The Life Divine, chapter « Man and the Evolution », p. 827.)
—« Supermind is between the Sachchidananda and the lower creation. It alone contains the self-determining Truth of the Divine Consciousness and is necessary for a Truth-creation. » (Vol. 22, « Planes and Parts of the Being », part II, p. 239.)
—« The overmind is the plane of the highest worlds of the Gods. » (Vol. 22, « Planes and Parts of the Being », part II, p. 245.)
—« The overmind […] is a power, though the highest power, of the lower hemisphere; although its basis is a cosmic unity, its action is an action of division and interaction, an action taking its stand on the play of the multiplicity. Its play is, like that of all Mind, a play of possibilities; although it acts not in the Ignorance but with, the knowledge of the truth of these possibilities, yet it works them out through their own independent evolution of their powers. » (The Life Divine, vol. 19 of SABCL, 1970*, one of the last chapters, titled « The Ascent towards Supermind », p. 952.)
—« It is in this series of the order of existence and as the last word of the lower hemisphere of being, the first word of the higher hemisphere that we have to look at the Mind of Light […]. » (CWSA en 37 vol., vol. 13 de 1998*, Essai in Philosophy and Yoga, « The Supramental Manifestation upon Earth », p. 592, last §.)
—« Thus there is a succession of ranges of consciousness which we can speak of as Mind but which belongs practically to the higher hemisphere, although in their ontological station they are within the domain of the lower hemisphere. For the whole of being is a connected totality and there is in it no abrupt passage from the principle of Truth and Light into their opposite. » (CWSA en 37 vol., vol. 13, « The Supramental Manifestation upon Earth », p. 592.)
—« The supramental transformation can only come when the lid between the lower and higher hemispheres or halves of existence is removed and the Supermind instead of the Overmind becomes the governing power of the existence […]. » (CWSA in 37 volumes, vol. 30 de 2014*, Letters on Yoga III, p. 332.)

—The Mother, Questions and Answers 1953, 25 November 53, vol. 5 of Collected works of the Mother, p. 371-375. « […] There is a very old tradition which narrates this. I am going to tell you the story as one does to children, for in this way you will understand:
—One day “God” decided to exteriorise himself, objectivise himself, in order to have the joy of knowing himself in detail. So, first of all, he emanated his consciousness (that is to say, he manifested his consciousness) by ordering this consciousness to realise a universe. This consciousness began by emanating four beings, four individualities which were indeed altogether very high beings, of the highest Reality. They were the being of consciousness, the being of love (of Ananda rather), the being of life and the being of light and knowledge — but consciousness and light are the same thing. There we are then: consciousness, love and Ananda, life and truth — truth, that’s the exact word. And naturally, they were supremely powerful beings, you understand. They were what are called in that tradition the first emanations, that is, the first formations. And each one became very conscious of its qualities, its power, its capacities, its possibilities, and, suddenly forgot each in its own way that it was only an emanation and an incarnation of the Supreme. And so this is what happened: when light or Consciousness separated from the divine Consciousness, that is, when it began to think it was the divine Consciousness and that there was nothing other than itself, it suddenly became obscurity and inconscience. And when Life thought that all life was in itself and that there was nothing else but its life and that it did not depend at all upon the Supreme, then its life became death. And when Truth thought that it contained all truth, and that there was no other truth than itself, this Truth became falsehood. And when love or Ananda was convinced that it was the supreme Ananda and that there was no other than itself and its felicity, it became suffering. And that is how the world, which was to have been so beautiful, became so ugly. Now, that consciousness (if you like to call it the Divine Mother, the Supreme Consciousness), when she saw this she was very disturbed, you may be sure, she said to herself: “This has really not succeeded.” So she turned back to the Divine, to God, the Supreme, and she asked him to come to her aid. She said to him: “This is what has happened. Now what is to be done?” He said: “Begin again, but try to manage in such a way that the beings do not become so independent! ... They must remain in contact with you, and through you with me.” And it was thus that she created the gods, who were quite docile and not so proud, and who began the creation of the world. But as the others had come before them, at every step the gods met the others. And it was in this way that the world changed into a battlefield, a place of war, strife, suffering, darkness and all the rest, and for each new creation the gods had to fight with the others who had gone ahead: they had preceded them, they had plunged headlong into matter; and they had created all this disorder and the gods had to put straight all this confusion. That is where the gods came from. They are the second emanations.
—Mother, the first four who changed, was it by chance or was it deliberately?
—No. What is chance?
—It is said also — that is the continuation of the story or rather its beginning — that the Divine wanted his creation to be a free creation. He wanted all that went forth from him to be absolutely independent and free in order to be able to unite with him in freedom, not through compulsion. He did not want that they should be compelled to be faithful, compelled to be conscious, compelled to be obedient. They had to do it spontaneously, through the knowledge and conviction that that was much better. So this world was created as a world of total freedom, freedom of choice. And it is in this way that at every moment everyone has the freedom of choice — but with all the consequences. If one chooses well, it is good, but if one chooses ill, ah well, what’s to happen happens — that is what has happened!
—The story may be understood in a much more occult and spiritual sense. But it is like all the stories of the universe: if you want to narrate them so that people may understand, they become stories for children. But if one knows how to see the truth behind the symbols, one understands everything. Even with what I have told you, which seems like a little story for children, even like that, if you understand what I have told you and the meaning of what I have told you, you can have the secret of things.
—[…] But the one who does the greatest harm is the “Lord of Falsehood”. He it is indeed who is the biggest obstacle in the universe, this constant negation of the truth. And he has a very strong hold on the terrestrial world, on the material world. […] »

—The Mother, Questions and Answers 1957-1958, 16 October 57, vol. 9 of Collected works of the Mother, p. 207-208. « […] So intermediaries were needed to express this Joy and Freedom in forms. And at first four Beings were emanated to start this universal development which was to be the progressive objectivisation of all that is potentially contained in the Supreme. These Beings were, in the principle of their existence: Consciousness and Light, Life, Bliss and Love, and Truth.
—You can easily imagine that they had a sense of great power, great strength, of something tremendous, for they were essentially the very principle of these things. Besides, they had full freedom of choice, for this creation was to be Freedom itself.... As soon as they set to work — they had their own conception of how it had to be done — being totally free, they chose to do it independently. Instead of taking the attitude of servant and instrument of which Sri Aurobindo speaks in what I have just read to you, 2 [2= footnote] they naturally took the attitude of the master, and this mistake — as I may call it — was the first cause, the essential cause of all the disorder in the universe. As soon as there was separation — for that is the essential cause, separation — as soon as there was separation between the Supreme and what had been emanated, Consciousness changed into inconscience, Light into darkness, Love into hatred, Bliss into suffering, Life into death and Truth into falsehood. And they proceeded with their creations independently, in separation and disorder.
—The result is the world as we see it. It was made progressively, stage by stage, and it would truly take a little too long to tell you all that, but finally, the consummation is Matter — obscure, inconscient, miserable.... The creative Force which had emanated these four Beings, essentially for the creation of the world, witnessed what was happening, and turning to the Supreme she prayed for the remedy and the cure of the evil that had been done.
—Then she was given the command to precipitate her Consciousness into this inconscience, her Love into this suffering, and her Truth into this falsehood. And a greater consciousness, a more total love, a more perfect truth than what had been emanated at first, plunged, so to say, into the horror of Matter in order to awaken in it consciousness, love and truth, and to begin the movement of Redemption which was to bring the material universe back to its supreme origin.
—So, there have been what might be called “successive involutions” in Matter, and a history of these involutions. The present result of these involutions is the appearance of the Supermind emerging from the inconscience; […]. »

—The Mother, On Thoughts and Aphorisms, Vol. 10 of CWTM, n° 414 to 420, p. 331-332. « Until the age of about twenty-five, all I knew was the God of religions, God as men have created him, and I did not want him at any price. I denied his existence but with the certitude that if such a God did exist, I detested him.
—When I was about twenty-five I discovered the inner God and at the same time I learned that the God described by most Western religions is none other than the Great Adversary.
—When I came to India, in 1914, and became acquainted with Sri Aurobindo’s teaching, everything became very clear. »

—At the beginning of this part, there is the beginning of the commentary on « The Truth of the Divine which is the spiritual reality behind all religions ».
—Here is the continuation, taking into account the above quotes.
—The Hindu religion had perceived something concerning the origin of the universe, and Sri Aurobindo and the Mother recognized that it was a good perception: the universe is created inside its origin and below, whereas in the religions which admit the existence of a creator god of the universe, this last is outside this supposed creator. Something else, he did not create that: he is a liar, he is a hostile being, one of the great Assouras, the devil of the religions that admit him.

—Relative to the origin of the universe where it is created inside and below, this universe includes all divisions, distortions, lies, anti-divine beings and actions, etc. that existed or exist.
—So, the « Truth of the Divine » and « spiritual reality » which is said to be « behind » « all religions » is not necessarily immediately behind but can be far behind. Even for religions which have for close origin a hostile being who does not seek to pass himself off as the creator of the universe, but who wants to dominate and enjoy it, to be worshiped, who creates a cruel tyranny, who is thirsty for the blood of humans, etc., the « Truth of the Divine which is the spiritual reality » is « behind », far behind.
—Here, we are not trying to know whether we should distinguish between far behind and very far behind.


—ANOTHER COMPLEMENT TO THE BASIC INSTRUMENT USED TO CREATE A CORRUPTIVE EXPLANATION: THE DEFORMING USE OF THE FORMULA WRITTEN BY SRI AUROBINDO WHICH IS « THE RICHEST EXPRESSION »

—P. 4. « […] higher Hinduism […] he said that it was “the richest expression” of the spiritual essence of all religions. » (E.o.q.)
—To understand this passage from Reddy, one must start from his quotation « the richest expression » and refer to the text by Sri Aurobindo from which it is taken.

—Reddy didn’t mention his references.
—Here is the passage, which is in Letters on Himself and the Ashram, CWSA, vol. 35, pages 701 et 702. Someone told Sri Aurobindo this: « My friend Dhurjati writes: “I want to know the essential feature of Hinduism. Hinduism is inside me, but please bring it up on my conscious plane. The first step of my realisation must always be conceptual and propositional”. » Sri Aurobindo’s full response, dated May 19, 1936*, is this. « I am rather at a loss from which side to tackle the affair. Conceptually and propositionally is it possible to give Dhurjati something about the essential feature of Hinduism which he does not know already? I can say what to my view is the truth behind Hinduism, a truth contained in the very nature (not superficially seen of course) of human existence, something which is not the monopoly of Hinduism but of which Hindu spirituality was the richest expression. Perhaps I can try to bring out something on that line. I will see. » (E.o.q.)
—(In the book quoted, these complete question and answer are situated under the following title: « The Hindu Religion and Its Social Structure ». The classification is not good.)
—In the passage dating from November 1932* which is presented in the previous part, what is called « The Truth of the Divine which is the spiritual reality behind all religions » seems to designate the upper hemisphere, that is to say the supramental plane and that which is above (without dealing here with the mind of light).
—In the 1936* passage commented on here, it appears that what is called « the truth behind Hinduism » is not the same thing. (If this is so, it would not be as a consequence of a contradiction but because Sri Aurobindo was not talking about the same thing. Moreover, in the first formula there is a capital letter and the complement « of the Divine » in case such differences are significant. One has not looked at other formulas with the word truth.)
—What is called « the truth behind Hinduism » is « something which is not the monopoly of Hinduism but of which Hindu spirituality was the richest expression ». In Christian religions, there is nothing that corresponds to this upper hemisphere since there is the belief in a god who is the creator of the universe, and this being. (This one is a great hostile being, an Assura, a devil according to these religions, their devil, pretending to be such a creator.) These religions have beliefs in a fallen being, etc. but all of this is below the purported creator god of the universe outside of him. This word « truth » cannot therefore designate this upper hemisphere.
—In more, in Christian religions, what could correspond to « a truth contained in the very nature (not superficially seen of course) of human existence »? In it there is the conception of a body (which is dust), of a spirit, of a soul which has a beginning of existence then which is immortal, and of an alleged original sin (which is the negation of divine interior).
—Let’s tackle the subject differently. What is « Hindu spirituality » about « the richest expression »? Is the upper hemisphere part of this? It seems so. It seems that there is at least a large part of what is not ordinarily perceptible by the ordinary senses: what appeared during the involution, the beginning of which started the formation of our universe, is- that is to say, hierarchical worlds which appeared successively and which are other than the material world ordinarily perceptible, with for each a greater or lesser consciousness where there are non-human beings of all kinds who are, either the few first Emanateds of which spoke the Mother and who became the first hostile beings, great assouras, with all the beings hierarchically inferior to them who are of their lineage, either the beings emanated then, in particular to combat the effects of the preceding ones, which are divine beings, with all beings hierarchically inferior to them who are of their lineage. In the evolution of human beings there were elements of perception of this, more or less clearly, partially, with more or less truth or distortions up to lies, all of this being developed by the arrival of avatars each of which corresponded to only a part, and there is the matter of the so-called creator god. All that made religions and other conceptions. Then Sri Aurobindo and the Mother arrived and, because of their nature, they came in contact with the supramental plane and found themselves allowing it to begin to manifest on Earth. This list can be improved and possibly supplemented. Here, it suffices to be able to consider what « Hindu spirituality » is « the richest expression »: it exists outside all religion, at least a part existed before the appearance of the first of them and even before the appearance of human beings, before the appearance of the Earth.
—It also allows us to consider what is called the « truth contained in the very nature (not superficially seen of course) of human existence ». In every human being there are the consequences of all the development including in particular the involution and the evolution including new involutions, that is to say its different constitutive elements, not only those which are usually perceptible by understanding them more or less good or bad, which correspond to the various hierarchical worlds, with also the divine part in the matter, in each human being when there was any, with the possibilities of their development. In other words, each human being contains in him a part of all these worlds, either already, or in potentiality of development.
—But if it is all this which is evoked by the expression « Hindu spirituality », there is a problem because everything does not come under « the truth » since there are hostile beings and since, not to mention the mind of light, truth only exists in the upper hemisphere. One would understand that, for what « Hindu spirituality » is « the richest expression », one uses the word reality (when one believes in the existence of that and even if all is not well understood), a reality which is not that of physical matter, but the use of the word truth is strange. Does this mean that it is true that what « Hindu spirituality » is « the richest expression » exists?
—We must also take into account the word « behind » in « the truth behind Hinduism ». Does the word « truth » designate the realities indicated above whereas, in front, in Hinduism, there would be the beliefs in this and also the techniques employed by humans to develop their conscience, in particular to perceive this? which is mentioned above, that is to say also all the lived experiences of these ordinarily imperceptible realities? All of this would be « Hindu spirituality » (and other consequences of these beliefs would be so-called lower Hinduism).
—Let’s consider that the two groups of words « the truth behind Hinduism » and « The Truth of the Divine which is the spiritual reality behind all religions » are two ways of designating the same thing.
—It would be said that « The Truth of the Divine which is the spiritual reality », which is « behind Hinduism », is « a truth contained in the very nature (not superficially seen of course) of human existence, something which is not the monopoly of Hinduism but of which Hindu spirituality was the richest expression ». The group of words « something which is not the monopoly of Hinduism » precludes the use of the words « Truth » and « truth » designate the upper hemisphere. The conclusion is that they do not designate the same thing.
—The idea that can be accepted is that what is said « behind » Hinduism and « behind » other religions can be more or less far behind, possibly very far behind, and that it can be covered with distortions, lies.
—Finally, it is written that « Hindu spirituality » « was » « the richest expression » of what is mentioned. This verb is conjugated in the past tense because, since the arrival of Sri Aurobindo and the Mother, it is they who have « the richest » « expression » of the ordinarily imperceptible reality, of the « truth », whatever the meaning of that word.

—Let’s arrive to the passage written by Reddy.
—He conveys the idea that everything after the word « said » was said by Sri Aurobindo but the quotation marks show that only the words which are between them come from him.
—Sri Aurobindo wrote that « Hindu spirituality was the richest expression » of « the truth » which is at least a part of the ordinarily imperceptible reality.
—Reddy write that he said « higher Hinduism » « was "the richest expression" of the spiritual essence of all religions ».
—This is one of the two times where the name higher Hinduism is used without precision, sectarian or unsectarian. This name designates these two kinds because, in the sectarian part of higher Hinduism, there are also beliefs in ordinarily imperceptible realities, and methods for perceiving parts of them, and experiences of them. (Does the name « Hindu spirituality » used by Sri Aurobindo designates only that or also at least part of said lower Hinduism? It seems that this second case is the correct one because such beliefs also exist there but it does not matter because the at stake is to follow Reddy’s demonstration throughout his text for the benefit of higher unsectarian Hinduism.)
—It remains to see the value of Reddy’s replacement of « the truth » with « the spiritual essence of all religions ».
—The said « truth » is said, by Sri Aurobindo, « behind » religions. The « essence » of something is usually in it.
—That said, the said God supposedly creator of the universe of which he is spoken in so-called monotheistic religions is a hostile being, an Assoura, the devil of these religions and, for them, their « spiritual essence » is that one, though being outside these religions since he had them created.
—About the matter in play, there is therefore no difference in meaning about « behind » or inside.
—There is one about the distance between what is the upper hemisphere and each religion involved. In Hinduism, it is much less behind than in religions where the god is the supposed creator of the world (outside of him).
—Whatever the value of the preceding developments, remember that, whatever the meaning given to the word « truth » used by Sri Aurobindo, its replacement by « spiritual essence of all religions » was an inaccuracy, a distortion, a lie.
—What interest did Reddy have in doing this? One can see it when you read the entire passage on p. 4 from which the two commented extracts come. It is reproduced farther.


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