InEngli:Part3 Raman Reddy Ridiculous(28pages approximatively.)

—To read the above, click here.

 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.

—ANOTHER TEXT

—P. 15, its beginning. « 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 that have been fully quoted above and explained in detail.
—[Le disciple d’origine mahométane :] ["] I don’t say that all the people here have this spirit against Mahomedanism, but I cannot think of anyone who cannot get it. Some older sadhaks can detach themselves from it and concentrate on something else, but about others I don’t know. From the Mahomedan point of view, there is sufficient reason to smart on the point. The great praise I got for putting on a dhoti here evidently shows the spirit or barrier or whatever it be. ["] » (Provisional end of quotation.)
—Did the disciple of Mohammedan origin envisaged that disciples of Hindu origin could have developed enough to get rid of Hindu limits? Did he envisage for them only a situation of painful renunciation with those Hindu elements returning to the onslaught: « can detach themselves from it and concentrate on something else »?
—This disciple of Mohammedan origin spoke from a « Mohammedan point of view ». Could he have expressed himself from his part which was interested in Sri Aurobindo and who understood that the development proposed by him led individuals who had a religion to leave it? This is what he had done in his first letters, not realizing that people of Hindu origin did not understand that. This disciple of Mohammedan origin served to express the situation in the Ashram.
—If there had not been a « great praise », the disciple of Mohammedan origin would not have mentioned it. Sri Aurobindo, in his answer did not take into account those disciples of Hindu origin who made the « great praise ».

—Immediate continuation.
—« [Réponse de Sri Aurobindo :] ["] What has dhoti to do with Hinduism or Mahomedanism? There are thousands of Hindus who never wear it – they wear pyjamas of some kind. Rieu, Arjava, Suchi [three Western disciples ] wear dhoti because it is convenient and good for the climate – they do not care one jot for Hinduism. [Cross-reference:] 23
———17 November, 1932 ["]
—[Reddy :] One cannot but smile at the Muslim disciple’s insistence of being looked down upon by the Hindus in the Ashram. » (Prov. end of q.)
—The said « insistence » of the disciple of Mohammedan origin was not primarily about being « looked down upon » but, precisely this time, the « spirit against Mahomedanism », which came from Hindu elements which were inside of some members of the Ashram while Sri Aurobindo said that it was outside of Hinduism.
—It is spoken of the disciples of Sri Aurobindo and the Mother who were of Hindu origin and who were not yet developed so as to be completely out of their religion, and who did not understand that they should end up in to go out (which does not concern the existence of elements which they had acquired in the Hindu religion and which had a place outside it).
—In the 1930s there were already European disciples who were not of Hindu or Mohammedan origin. Were they shocked to find that members of the Ashram had elements of Hinduism? The disciple of Mohammedan origin is so because he is still clinging to his religion, finds that it is inferior to Hinduism and that disciples of Hindu origin push him to abandon his religion and enter Hinduism. He understood the position of Sri Aurobindo and the Mother and, when he was convinced of his existence and that the Hindu pressures on him should therefore not exist, did he know how to develop according to the integral yoga by not being occupying by the pressures of Hinduism and knowing how to gradually abandon its elements of Mohammedanism which were in contradiction?

—Immediate continuation.
—« His objection is now to the dhoti (a Hindu dress) that he is being encouraged to wear by them. Sri Aurobindo dismisses him by mentioning that the facts are contrary to what he thinks. He says thousands of Hindus wear pyjamas (generally worn by Muslims) and three Westerners in the Ashram, who “do not care one jot for Hinduism” wear dhotis (a Hindu dress) because of the sultry climate of Pondicherry. Moreover, what has dress got to do with religion? Dress has indeed become nowadays a major topic of public discussion on religion, but it only shows the externalities that people generally equate religion with. It was all the more necessary for Sri Aurobindo to therefore dissociate his Ashram from external rituals and conventions that generally define religion in order to emphasise the spiritual content of his Yoga. » (End of q.)
—Reddy behaves at first like the Hindus who had given a « great praise » since he presented, twice, the « dhoti » as a « Hindu dress », that is to say Hinduist (while Sri Aurobindo had designated him as Indian, that is to say not characteristically Hinduist), and since he announces that this dress is part of « external rituals and conventions »… Hinduists.
—Reddy, after expressing that this dress is Hindu, argues when he plays at being on a higher level: « what has dress got to do with religion »? And acts as if « people generally equate religion with » only to « externalities » whereas he has another conception of Hindu « religion ».
—When he announces that Sri Aurobindo wanted to « emphasise the spiritual content of his Yoga », he implied that there was place for the so-called higher unsectarian Hinduism.


—THIRD TEXT OF THREE TEXTS PLUS ANOTHER

—Immediate continuation.
—P. 15 à 18. « I come to the last letter under consideration:
—[Le disciple d’origine mahométane :] ["] I want to ask Sri Aurobindo whether the Ashram is created in such a way that among the communities of this country or the people of other nations, it is only the Hindus who will ultimately profit by it? Do the distinctions of religion and nationality count for much? Does the supramental victory mean the victory of the Hindu religion and culture over others? Will the supramental consciousness come into the body of a man whether or not he subordinates himself to Hinduism? ["]
—[Sri Aurobindo response :] 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. [Cross-reference :] 24
—[Reddy :] It is again the same jealous Muslim disciple who questions Sri Aurobindo regarding the close connection of Hinduism (as opposed to his own religion) to the Integral Yoga. Sri Aurobindo rebuffs him this time with such a sweeping statement on the Hindu religion that it would have silenced him for good. » (Provisional end of quotation.)
—As already said, the « Truth of the Divine » and « spiritual reality » which is said to be « behind » « all religions » may be far behind, that is to say not immediately behind, since, according to Hinduism and Sri Aurobindo and the Mother, every universe exists within and below and includes all divisions, deformations, lies, anti-divine beings and actions, etc. that existed or exist.
—Reddy acts as if he does not understand that the disciple of Mohammedan origin understood Sri Aurobindo while he himself does not understand, or rather does not want to understand. This disciple of Mohammedan origin understood notably that what Sri Aurobindo announced was outside any religion and that the practice of integral yoga would lead him to leave his religion, which he was not yet ready to do, all the more so as he observed that members of the Ashram did not depart from Hinduism and encouraged him to accept elements of Hinduism.
—Reddy distorts the word of the disciple of Mohammedan origin when he makes him say that he questions Sri Aurobindo on « the close connection » between Hinduism and integral yoga while this disciple understood that integral yoga was outside the Hinduism and wanted to have it confirmed.
—Reddy, from the high of his Hindu sense of superiority, announces that this disciple would have been « jealous », « jealous » of Hinduism, « jealous » of Hindus! He wasn’t.


—In response, Sri Aurobindo did not rebuff him but gave him the expected confirmation.
—The expression silencing him for good expresses the reaction of a protestor, of a claimant who, having received an argument which is good (at least at the moment) does not know what to answer and is silent, having lost (at least for the time being). However, the opposite existed. The disciple of Mohammedan origin received the confirmation he was waiting for, understood that he was right and that the disciples of Hindu origin in the Ashram who encouraged him to accept elements of Hinduism were wrong, and he did not no longer needed to write to Sri Aurobindo. He still had to understand that he should get out of his Mohammedan religion, understanding this was already the beginning of an exit. Did he understand it? If so, did he continue to walk the path?

—Immediate continuation.
—« But Hindu religion has to be taken again (as in the first two letters) in the sense of sectarian Hindu religion and certainly not as unsectarian higher Hinduism. Also Hindu religion or culture is particularly mentioned not because it is less suitable for the supramental Yoga than the other religions, but for the simple reason that the disciple had asked him about it. It is this context that clarifies and mitigates the apparently harsh and drastic statement on the Ashram having nothing to do with Hinduism. » (Prov. end of q.)
—For the start, understand: « Hindu religion » which Sri Aurobindo spoke about in this letter.
—The « context » doesn’t add anything Reddy says, on the contrary.
—What he calls « context » is his distorting interpretation which, in words, for him and individuals like him make escape « higher unsectarian Hinduism » to Sri Aurobindo’s assertion.
—Reddy does not clarify but corrupts, distorts, complicates, obscures.
—(Something else, one challenge was not whether Hinduism was « less » suitable.)

—Immediate continuation.
—« Sri Aurobindo goes on to explain the non-religious and universal spiritual basis of his Yoga and points us to the ultimate descent of the supramental power hitherto unknown to any religion. Again the word religion need not apply here to his concept of higher unsectarian Hinduism or the sanātana dharma, which “unlike certain credal religions” gave itself no name and “set itself no sectarian limits”. » (Prov. end of q.)
—Sri Aurobindo had written this. « The religious culture which now goes by the name of Hinduism not only fulfilled this purpose, but, unlike certain credal religions, it knew its purpose. It gave itself no name, because it set itself no sectarian limits; […]. » Contrary to Reddy’s assertion, it was not only about higher unsectarian Hinduism but about all Hinduism that Sri Aurobindo says he « gave itself no name and “set itself no sectarian limits” ». Thus, his word « religion » applies to all Hinduism, including the higher unsectarian, while Reddy gives it a reductive meaning that make this last escape. He does this by expressing in his own way that there is « need not » ... to understand simply.
—Something else, where Sri Aurobindo had said « The Truth of the Divine which is the spiritual reality behind all religions », Reddy announces that this would be an explanation of the « spiritual basis of his Yoga ». In doing so, he expresses that, from the affirmation, he perceives only a concept. Reddy is playing at this mental level.
—Sri Aurobindo had spoken of « the descent of the supramental » and Reddy made two reductions in speaking of « the ultimate descent of the supramental power hitherto ». He speaks only of « power » and, something else, did he understand that on February 29, 1956* there was the « the first Manifestation of the Supramental Light-Force in the earth-atmosphere »? (Questions and Answers 1956, to this day.) The supramental manifestation continues.

—Immediate continuation.
—« But even if we consider the supramental transformation to exceed the limits of unsectarian higher Hinduism, the Integral Yoga that was propounded by Sri Aurobindo in his latter days and practised by his disciples under the guidance of the Mother in the Ashram contained many of the deeper and higher elements of Hinduism. » (Prov. end of q.)
—There is not only « the supramental transformation » which goes beyond « the limits of higher unsectarian Hinduism » but all that Sri Aurobindo and the Mother brought concerning making contact with the supramental plane and its manifestation. Even a beginner’s simple mental understanding like that of a disciple of Mohammedan origin makes it clear that this is beyond all religion. People like Reddy don’t want to understand this because they cling to their religion.
—Regarding this affirmation of Sri Aurobindo as with regard to the others, the challenge is to know whether he and the Mother with their addition concerning the supramental are in Hinduism or outside it.
—Reddy, to satisfy himself, transforms the writing.
—He reduces what would be outside by saying that it only concerned the said « supramental transformation » and he admits it is so.
—He says that « many of the deeper and higher elements of Hinduism » are in « the Integral Yoga », which has always been a given. They were not there as religious elements but as elements which are in this religion and which also have their place outside of it. Reddy makes his constant mistake of living in his mind, of thinking about concepts. There is a reality that exists outside of all religion, elements of which have been perceived by religions and other conceptions, interpreted in different ways, with varying degrees of distortion, etc. Hinduism perceived the most, with the least distortions, gave a name to these elements, with experiments of that. The elements of reality can be experienced outside of this religion through the practice of integral yoga. Names of this religion were taken up by Sri Aurobindo since they were there. Techniques useful in integral yoga were taken up.
—(Reddy is wrong when he speaks only of the « Integral Yoga » of Sri Aurobindo’s « in his latter days » because, for example, the text of the first volume of The Synthesis of Yoga is much older, and so are the letters.)
—Reddy is off topic.
—Does he imply that he concludes that « unsectarian higher Hinduism » is included in what pertains to Sri Aurobindo and the Mother with their input, except the so-called « supramental transformation »?

—Immediate continuation.
—« It is primarily those customs in the Ashram which express bhakti, adoration of and surrender to one’s Guru (so common in India) that have put off some Westerners […]. […]
—[P. 17.] What however can be said is that Sri Aurobindo and the Mother did start from a clean slate, as it were, of spiritual practices without being encumbered by past forms of Hinduism or any religion whatsoever. They were at the same time not overly fussy of avoiding any of the existing forms, if they proved to be useful means of inner communion with their disciples.
—Apart from the three (or later four) major Darshans they gave to their disciples and devotees every year, the Mother conducted daily meditations followed by her Pranam to the disciples in the early period of the Ashram. There was a soup distribution by the Mother in the evening (prior to October 1931) in order to impart her spiritual force to the disciples. Flowers […]. […] special blessings […] concentration at the Playground […]. A groundnut distribution by the Mother also took place in the Playground, ostensibly for the extra nourishment of the School children, but which was obviously a part of her larger action of infusing her spiritual force in all the activities of the Ashram. » (Prov. end of q.)
—Reddy is mistaken when he writes that « Sri Aurobindo and the Mother did start from a clean slate, as it were, of spiritual practices ». (Nothing is said about this word « spiritual ».) In a part which is above, that relating notably to the verb to reject, there is enough to show that these two characters did not start from a « clean slate » but that, in more of what was spontaneous, they started using what was already there.
—They used « past forms » and created new ones. Said « forms » could be in Hinduism and other systems of conceptions accompanied by practices, and they could be in the Ashram of Sri Aurobindo and the Mother. It wasn’t about being « fussy » or not.

—Immediate continuation.
—« What do you make of these various programmes of the Mother? Were they Hindu ceremonies? Yes, the Puja Darshans could be named as such, though they ceased after some time. […] But what about the groundnut distribution? Did Mother start here a brand new ceremony or mode of spiritual communion? » (Prov. end of q.)

—The « various programmes of the Mother » were not « Hindu ceremonies ». There were facts some of which had the same form as facts that existed in Hinduism. For the ordinarily imperceptible realities, they existed outside any religion or other conception.

—Immediate continuation.
—« Our difficulty to label the Mother’s collective activities only shows the rigidity of our mind, by which we would like to make easy classifications for our own convenience than to understand the plasticity and spontaneity with which the Mother acted in the Ashram. » (Prov. end of q.)
—A « difficulty to label », meaning putting a good name on everything, event, etc. can exist naturally when what is to be named is not yet well known, but Reddy is not talking about that. He is talking about people who are displeased by good names and who seek to change in their design what is named so that they can be given another name.
—Among the people who misinterpret events as religious, and label them this way, there are those who consider that they should not exist, and there are others like Reddy who have an interest in labeling them so because it promotes attachment to the Hindu religion.

—For current Hindu people who are interested in Sri Aurobindo and the Mother with their addition concerning supramental but without having engaged in integral yoga (even if they have the illusion to the contrary), as for people of Hindu origin who are involved in it but who still have a problem to admit having to leave their religion (if there is any), it seems that the disciple of Mohammedan origin, long after his questions, contributes to what he wanted: to favor the evacuation of Hindu elements which do not deserve to be preserved.


—REDDY THINKING HAVING DEMONSTRATED THAT SRI AUROBINDO AND THE MOTHER WITH THEIR ADDITION DID NOT EXCLUDE THE HIGHER NON-SECTARY HINDUISM THAT IS INTERNAL IN RELIGION (WHO IS HINDUIST), THAT THEY ARE THEREFORE NOT EXTERNAL TO HIM NOR, THEREFORE, EXTERNAL TO ANY RELIGION, IT HAD TO RESOLVE ANOTHER, MORE GENERAL PROBLEM POSTED ON IT BY THE AFFIRMATIONS OF THE TWO CHARACTERS, THE ONE THAT THEMSELVES WITH THEIR ADDITION ARE OUTSIDE OF ANY RELIGION

—Since Sri Aurobindo and the Mother had expressed that themselves with their addition concerning supramental are not in religion, and since higher unsectarian Hinduism is internal to religion, is religion, Reddy understood that, in order for his explanation to stand up, he had to demonstrate that higher unsectarian Hinduism is not internal to religion.
—Since he lives in his mind, it suffices for him, as elsewhere in his text, to create one or more mental twists, trituration of texts, deformation, word games, that is to say, mentally fudge enough for it to allow him to consider having created a conciliation, to delude himself, to find his « spiritual well-being ».
—For Reddy, the solution was to deal with demonstrating that the word religion the two characters used in this matter had a meaning that did not exclude all religion. One already understands that, at most, he could only manage to create an appearance of this when, in the end, he could only fail.
—Did he manage to create such an appearance for himself? Did he manage to deceive himself?

—First, here are two paragraphs relating to the fact that these two characters with their addition concerning connection with the Supermind and its manifestation are outside all religion. These are not quotes from these two characters.
—There are no dogmas, no obligatory gestures, no intermediaries, no entry into an organism, and there are beliefs but there is no obligation to know them all or even to accept them and we have the possibility of considering some as insane. (In this genre is the announcement of the future existence of a new kind of beings made of new matter with extraordinary properties.) This is what makes the practices used to develop is yoga (from Sri Aurobindo and the Mother), not a religion. However, religious minds see it as religion, and atheist materialists also see that also since, starting from a religious world, for them anything that implies the existence of things that are ordinarily invisible is said to be religion. .
—Animal species spontaneously know what they need to do in order to live, and each is specialized in gestures, behaviours, reactions, etc. The human species is not completely specialized and its members can act in one way or another, think this or that, etc. Some of its members wonder about their origin and that of the universe, wonder what to do in life, etc. Some of its members wonder where they come from and that of the universe, what to do in life, etc., find answers, that is, they form conceptions and, from each of these lasts, consequences are deduced on what one can think, on behaviours, actions, etc. (Some want to impose their conception and its consequences on other humans). There is also the addition of the two characters concerning connection with the supramental and its manifestation, and each can begin to practice their integral yoga, each in their own measure. The supramental manifestation continues and will lead to the emergence of a new kind of beings who will notably have knowledge that present humanity does not have. Its members will know how to behave, what to do, etc. and it will therefore be done without the need for religions. The beings of the human species who will continue to exist will know of the existence of these beings of a higher kind and they will no longer have to wonder and invent conceptions. They too will finally no longer need religions.

—Immediate continuation of « the plasticity and spontaneity with which the Mother acted in the Ashram ».
—P. 17 et 18. « Even religion, which Sri Aurobindo and the Mother themselves condemned outright, » (Provisional end of quotation.)
—As already said, these two characters did not condemn the existence of religions in the past, and even today, they do not condemn humans who find themselves adepts of a religion. In particular, they did not seek to suppress the Hindu religion from India or the rest of the earth, and they did not blame the humans who were interested in them, approached them, wanted to follow their teaching, wanted to practice their integral yoga, for starting to do so while being in the state they were, who could be the one to be an adept of a religion or, even without it, which could contain religious elements. In this regard, they did not reject her. (Evolution had produced it as it had notably produced other conceptions with the behaviors that go with each. The two characters brought something to continue development, and humans who do not want to embark on this path do not engage in it, and those who want to embark on it do, some may have from the start difficulties of mental acceptance that this is happening outside of Hinduism.)
—On the other hand, they indicated that they themselves with their addition concerning supramental are outside all religion. The practice of their integral yoga leads people who have a religion to come out of it (which happens when they do not prevent themselves from developing by wanting to hang on to it). In addition, the future supramental beings will obviously be without religion.

—Resumption and immediate continuation.
—« Even religion, which Sri Aurobindo and the Mother themselves condemned outright, has to be taken with due qualifications especially with regard to them and the Integral Yoga they have developed for the spiritual future of man. Otherwise we tend to reject spirituality itself in the very process of doing away with religion, and disconnecting ourselves from the very source and fountain of our inspiration in our over enthusiasm to get rid of old forms. » (End of q.)
—Regarding the « future » of mankind, Reddy calls it « spiritual ». Did he understand the notion of supramental manifestation? Did he understand the announcement of a new kind of beings made of supramental matter?
—Reddy speaks of « doing away with religion » because, to the best of himself, he understood that Sri Aurobindo and the Mother with their addition concerning supramental are outside all religion and that someone who sets out to follow their path by having a religion comes out of it sooner or later. This is one of the bases of his whole demonstration. (The other basis is not that, being so indoctrinated in the Hindu religion, the idea of rejecting his religion would make him think that it would be a rejection of « spirituality », because he knows that it is not the case.) The other basis is that he wants to remain in Hinduism even reduced, according to what he announces, to higher unsectarian Hinduism. With these two bases, he finds himself in a contradiction, and his text is written to (try to) create a conciliation.
—As already expressed several times, some of the elements which are in this religion have also their place outside of it. Reddy makes his constant mistake of living in his mind, of thinking about concepts. There is a reality that exists outside of all religion, elements of which have been perceived by religions and other conceptions, interpreted in different ways, with varying degrees of distortion, etc. Hinduism perceived the most, with the least distortions, gave a name to these elements, with experiments of that. The elements of reality can be experienced outside of this religion through the practice of integral yoga. Names of this religion were taken up by Sri Aurobindo since they were there. Techniques useful in integral yoga were taken up.
—Reddy, to (try to) create a conciliation, announces in this commented passage, that it is necessary to make the necessary « qualifications », that is to say the distinctions accompanied by the correct nomination of each of the distinguished elements.
—He presents two distinctions.
—The one is between « spirituality » and « religion ». Reddy writes that it must be done « in the very process of ridding religion ». The practice of integral yoga constantly brings up something that is at odds with a part of oneself, a conception, a habit, a social attachment, a desire, or whatever, any element coming from the ego. In particular, it may be a specific religious element that was not perceived to be able to become an obstacle and that needs to be widened or removed. The issue then is not to choose between « spirituality » and « religion » but between what follows. On the one hand, there is what is directly related to the addition brought by the two characters (for example one or more of their affirmations) or something which is perceived internally, for example an indication coming from the psychic (and, when one chooses to follow all of this, nothing is « excessive »). On the other hand, there is what is in the ego and which can come from the past and which wants to continue to exist. For a person who is an adept of a religion and who begins to take an interest in these two characters or soon after it seems and, if not, later, a contradiction may appear at the mental level at first, not just about a particular religious element, but about all belonging to a religion. So, this person has the choice between immediately stopping to be interested in Sri Aurobindo and the Mother, or immediately accepting to have to leave its religion and that makes the beginning of exit, or to understand (even with reluctance at the beginning) that it have to accept having to leave its religion even if it takes time to get there (with the possibility of not getting there). Reddy doesn’t choose any of these alternatives, but chooses to create a corrupting explanation that gives him the illusion of conciliation. (Either he imagined it, or he took the one others like him had already imagined.) Doing that, he started from his knowledge of a contradiction to set about creating a conception where, for him wanting to be deceived, it did not appear. So, he thought backwards. This is how he imagined, in this case, a distinction to be drawn between « spirituality » and « religion ».
—The other distinction presented by Reddy is between, on the one hand, « the very source and fountain of our inspiration » and, on the other hand, « old forms ». For him, « the very source and fountain of » his « inspiration » is Hinduism, even reduced only, in his words, to higher unsectarian Hinduism. Starting from there, he wants to distinguish it from « old forms ». In other words, he is in Hinduism and wants to make a distinction inside of him, so he cannot come up with anything that is outside the Hindu religion. He did so elsewhere in his text. Even if that made sense, it would be out of the subject. If he was really interested in Sri Aurobindo and the Mother with their addition concerning supramental, this is where he would find his life motivation, his « inspiration ». If what he reads is repulsive to him because it is contrary to his Hinduism and he wants to stay in it, he stops continuing to be interested. If something in him, the best part of himself, strongly prompts him to take an interest in it, he continues to be interested in it and he becomes receptive to what is new to him. There may be difficult contradictions to overcome, but by doing as Sri Aurobindo and the Mother said and with time, he might get there. Reddy does not do this. He does not seek to overcome contradictions for the benefit of the better part of himself but undertakes to corrupt texts of Sri Aurobindo and one of the Mother in order to produce the illusion of the annihilation of their contrary meaning, and he thought having succeeded in creating a conciliation.
—Combining Reddy’s two distinctions with taking into account the notion of higher unsectarian Hinduism gives this. Reddy announces that the movement of getting rid of « old forms » could lead to getting rid of something other than these, which would be « spirituality itself » which, for him, is higher unsectarian Hinduism which, for him, would not be one of the « old forms ». He doesn’t want to get rid of it, he doesn’t want « disconnecting » from it, since it is « the very source » of his « inspiration », the « fountain » of it. This is why, just by exposing the problem, he goes, and in the same sentence, from the idea, for an individual, of « doing away with » his « religion », to that of getting rid only. of its « old forms ».
—Reddy lives in his mind, and with words one can say anything.
—Reddy receives the right push to take an interest in Sri Aurobindo and the Mother but, not wanting to admit that he will have to leave his religion, finding himself in his Hindu ego, he no longer perceives anything coming from his psychic. He ends up with his Hinduism, reduced, he says, to higher unsectarian Hinduism. Otherwise, he only perceives emptiness, zero.
—Reddy, after presenting the two distinctions to be made, did not use them to concern himself with (attempting to) demonstrate that Sri Aurobindo and the Mother with what they brought concerning supramental are not outside all religion. He probably knew he couldn’t do it. In this regard, his intellectual dishonesty reached its limit!


—REDDY, HAVING SUCCEEDED IN ILLUSIONNING OF HIMSELF ON THE EXISTENCE OF A CONCILIATION, HAVING THUS FOUND HER « SPIRITUAL WELL-BEING », ANNOUNCES THE RESULT

—P. 5. « But what if Hindus are not so dissatisfied with their religion because of its inherent universality and freedom to choose one’s own path? And what if many Hindus have turned to Sri Aurobindo without leaving their traditional paths and integrated his Yoga into their lives without feeling any sense of opposition? » (E.o.q.)
—The first sentence concerns what is internal to Hinduism and is therefore irrelevant concerning a relation between this religion and the addition of Sri Aurobindo and the Mother concerning supramental.
—The so-called « inherent universality » of Hinduism ends where what Sri Aurobindo and the Mother brought concerning supermind begins.
—Something else, Reddy is not only talking about higher unsectarian Hinduism but all Hinduism in which there are many paths.
—When he says « their traditional paths » (which are Hinduists), he doesn’t seem to say that every Hindu could have multiple paths. Even if he said so, the situation would be the same as when there is one and here it is.
—It is not said that the integral yoga of Sri Aurobindo and the Mother is in Hinduism.
—Using Sri Aurobindo’s words which are reproduced above, Hinduism is concerned with perceiving and responding to what « is drawing them each in His own way to the One without a second ». The path of Sri Aurobindo and the Mother is that of the supramental manifestation, that is to say that of the opposite direction.
—Reddy uses the verb to integrate, expressing that there are first of all the internal paths of Hinduism and that, at the same time, there is that which pertains to the supramental manifestation. He announces that it would thus be possible to go in both opposite directions at the same time. Does it evoke Hindus who accepted some notions of the addition of Sri Aurobindo and the Mother but could not go further because they are still very encumbered by what is opposed to the reception of the novelty? Reddy evokes Hindus of his own kind, who are mostly religious individuals who practice little or nothing and who delude themselves into thinking that they have « turned to Sri Aurobindo » and have « integrated » integral yoga « into their lives ». In this case, one can say to oneself to be on several paths that go in all directions, delude oneself into thinking that it is doing something. In words, one can say anything. One can even create madness. (And if, in addition, one pull down (in French: tire), and there is a response with the ego that seeks to use, madness is certain, and lasts time to recover, if one recovers from it in this lifetime.)
—When an individual tells himself such a story, it is understandable that he is « without feeling any sense of opposition », that he is happy, that he has « spiritual well-being ».
—This is what Reddy’s passage is worth.
—This one placed it in his text before presenting the three passages of Sri Aurobindo (which express that he himself and the Mother with their addition concerning supramental are external to Hinduism) in order to prepare the people who read it to the acceptance of his demonstration of alleged conciliation.
—Raman Reddy is a ridiculous corruptor: Raman Reddy Ridiculous.


—RAMAN REDDY IS A TYRANNIC-WILLING HINDUIST FOR INDIA

—P. 2. « […] our present Prime Minister himself – what has he done to the exclusive benefit of Hinduism as such? Hardly anything! In fact many Indians who expected a national resurgence of their culture have been deeply disappointed by his inaction on this front. » (Provisional end of quotation.)
—There is no doubt that Reddy was one of those « many Indians ».
—He thinks of attenuating what is objectively a tyrannical will by saying « exclusive » and « as such ».
—He does not say that nothing was done but, of what was done he said that it was « Hardly nothing », expressing that he was wanted more and, above all, that he is unaware of oppression and suffering created by the Hindu tyrants, even when they limit themselves in their hope and even more so when confronted with the opposite reality, what Reddy calls « inaction ».
—Was Reddy aware of everything that was done, probably not?
—He himself expresses a tyrannical element when he uses the words « their culture » to refer only to Hinduist « culture », expressing that by his conception all Indians should have it.
—This tyrant expresses another tyrannical element by calling the project of developing Hindu tyranny « national resurgence », while the movement in favour of this is only that of a Hinduist « resurgence ». In the days when Sri Aurobindo was a Hinduist, everything he wrote about it for the benefit of Hinduism, a wide Hinduism, is to be understood differently since he found himself leaving that religion.
—In France, without being particularly interested in the movement of Hindu tyrants limited in their ambitions which are in power in India, one learned from the general media that Hinduist prayers were imposed in schools on non-Hindu students, that there were bans on the sale of cow meat (causing it to be sold in secret, Hinduism in tyranny therefore producing lies and protective hypocrisy). There was talk of a few men accused of killing a cow and much brutalized when they were knackers who had taken care of a cow found dead in the street. There is surely a lot more to it.
—Modi goes to Unesco and Auroville to announce that Sri Aurobindo only promoted the ancient Hindu religion, without having brought anything new or by having brought this but while being in Hinduism, and that he is a diffuser of hatha-yoga while this yoga is not part of her integral yoga (which is also that of the Mother). Members of his government are doing the same about Auroville.
—The fanatics in power are necessarily moderates and, on their political side which is the worst because the most opposed to evolution, they have fanatics who are less so.
—Only with government fanatics, India is not at its best of herself. She’s fallen below what she was before, but these people think they’re superior. Nostalgic for a time when Hinduism was strongly dominant, they are at least nostalgic for the time before the arrival of the Buddha and are therefore about 2,400 years behind. To say that Buddhism is part of Hinduism does not reduce the delay much.
—Sri Aurobindo and the Mother announced that India today is not complete and that some of the countries neighbouring it will sooner or later be attached to it, that is to say, reintegrated. This is easily understood for Pakistan and the Bangla Desh, which recently emerged for a history of Mohammedan religious domination, but there are others. In fact, this has already happened for Sikkim, which was attached to India in 1975* and is therefore now part of it. Anti-evolutionary Hindu Indians want their religion to be dominant in India until they deal with suppressing other religions, their practice first, ideally hoping to end their beliefs eventually. They are therefore pushing populations of countries that will eventually be reintegrated into India and where Hinduism is not the dominant religion not to consider such reintegration, to want to continue not to be part of India. These Hindu Indians with a strong tyrannical aspiration act against India, they are its enemies.
—If these Hindu fanatics understood and accepted the addition of Sri Aurobindo and the Mother, they would begin to practice integral yoga and eventually abandon their Hindu religion.
—If India understood the addition of Sri Aurobindo and the Mother and accepted it, she would not seek to dominate the rest of the world but, taking care of being herself, taking care of behaving as he is appropriate, that is to say, acting objectively in favor of the supramental manifestation, it would put itself in its natural place, as Sri Aurobindo and the Mother announced, in humanity. Having risen in this way, neighboring countries which these two figures announced will eventually become part of India may wish to join.
—Could the present text contribute, even slightly, to induce India to act correctly and thus put itself in its natural place !?

—Immediate continuation.
—« Yet not a single opportunity is lost to call him a communal politician with the hidden agenda of forcing Hinduism on other religious communities of India. Take Hinduism itself for that matter – is there any real threat of Hindus imposing it on other religious groups?  » (Prov. end of q.)
—Reddy seems to be like other religious tyrants who, because they find that they cannot convert others to their religion and have therefore given up on it, consider themselves not to be tyrants when they impose their rules on society and make that people who are not of their religion live under them.

—Immediate continuation.
—« I think there is hardly any, because Hinduism has so many diverse sects and forms that it would be difficult to decide in the first place which of them express its core values, and one would be finally left with the option of each following his own faith and letting others free to follow their own. » (Prov. end of q.)
—Reddy doesn’t say there is no « threat » but he says there is « hardly any ».
—What he says next is primarily internal to Hinduism: freedom for Hindus, according to what he says.
—As a good religious tyrant, he wants his religion to be as dominant as possible but, aware that it cannot be so now, he accepts that there is no action, according to what he writes, to convert others to Hinduism. That said, it does not take into account another aspect of religious tyrannies: placing religion in a dominant position, forcing individuals who are not adepts of it to live within its framework, and with the obligation to live at least some of the rules of this religion.
—Reddy easily creates « spiritual well-being ». He does not have the courage to admit that he is an aspirant of Hinduist tyranny. Yet this is what he shows in his text.
—For some of the « others », such as Christians, especially papists, « following his own faith » includes seeking to impose it on others.
—As already said, in Hinduism, all of its internal development paths are believed to allow individual fulfillment compatible with other individuals and paths while in each Christian religions, the goal, written in the main prayer, is to create what is called the reign of God on earth as it is in heaven, which corresponds to the reign of that of Christian religions of which each one is an adept. The accomplishment of this is incompatible with the existence of other religions as with any other belief. For a Christian of the Roman Catholic variety, his goal is therefore to create the reign of his Church which, in practice, in addition to being a dreadful tyranny, would be organized as follows: all the papist clergy in hierarchical order would be the public power, the Pope at the top, and, under the clergy, there would be the papists who are not members of this one, who would have leaders who would be in the service of the latter, who would be the executors of his orders, and who would have competence to make decisions in areas where the clergy let them act as long as it do not decide to act on them itself. In addition, for each of the Christian religions, the reign of God on earth as in heaven would correspond to the reign of the great Assoura.
—The inevitable pressures to convert others to Poperysm would not leave Hindus quiet, to say the least.

—Immediate continuation.
—« This is in fact what has happened in India because of the inherent inclusivity of Hinduism. I would dare say that even the large-scale conversion of Hindus into other religions in India is partly due to the innate catholicity of the Hindus themselves, and not because of the discrimination the lower castes have had to face from the upper castes, as repeated ad nauseam by leftist scholars! » (E.o.q.)
—In words, one can say anything. Thus, it can be said that Hinduism has « inherent inclusivity ».
—Reddy is behind schedule because, in France, long before the Hindu tyrants came to power in India, limited in their ambitions, mainstream media showed, not « leftist scholars » but Indians who had converted to Buddhism for escape this caste system. There is also the desire to escape the dowry system for women to marry and which ruin families facing debt. It is not only the « discrimination » between castes that is fought but the very existence of these? Does Reddy admit this caste system?
—He deludes himself by denying the cause of exits from Hinduism by converting to other religions. (Are there also exits without entrances to another religion?)
—Reddy debases his mind to express that if Hindus cease to be Hindus, it is a victory for Hinduism!
—Reddy lives in his delusion of higher unsectarian Hinduism, and he can’t stand hearing of the consequences to which Hinduism has led. It would make him nauseous. India languished for many centuries and, according to Sri Aurobindo, it took British rule to awaken it. Reddy didn’t understand this.
—The caste system, a hallmark of Hinduism in everyday life, imprisons the psychic in a particular social situation. It limits its development. Does it matter when the purpose of life is to get out of it? In any case, when one admits evolution, and especially in a process of supramental manifestation, to imprison the psychic in a caste is to be an enemy to it, it is to be an enemy of what is divine, an enemy of the evolution, enemy of the supramental manifestation.

—About the passage which is following, the original in English was not found. So, here is an original translation in English of what is in the booklet in French which is: Le Karmayogin, volume II, Pondichéry : Sri Aurobindo Ashram Trust, Éditions Auropress à Auroville, 1978*, p. 22, beginning of « Le processus de l’évolution », « The Process of Evolution ». « La fin d’une étape de l’évolution est habituellement marquée par une puissante recrudescence de tout ce qui doit sortir de l’évolution. C’est là un principe de la Nature […] que ce soit dans la masse, ou dans l’individu, […]. » « The end of an evolutionary stage is usually marked by a powerful upsurge in everything that has to come out of evolution. This is a principle of Nature [...] whether in the mass, or in the individual, […]. »

—The upsurge led by Modi is not very strong, but the Hinduist wave he is leading is in line with those which ultimately lead to coming out more of what they express.
—The Hindus who are interested in Sri Aurobindo and the Mother with their addition concerning supramental and who announce to integrate all this in Hinduism, to put all this in this religion, are opening this one to this addition and are contributing to the destruction of the Hindu tyranny in India, to put it mildly, and by replacing by what come from these two characters.


—RAMAN REDDY IS A TYRANNIC-WILLING HINDUIST, NOT JUST IN INDIA BUT ALSO IN THE REST OF THE WORLD

—P. 4. « It is true that Sri Aurobindo accepted the spiritual truth behind all religions and not only of the Hindu religion, but that should not deprive the role of higher Hinduism in the spiritual future of mankind, especially when he said that it was “the richest expression” of the spiritual essence of all religions. He wrote in The Foundations of Indian Culture that India is “the meeting-place of the religions and among these Hinduism alone is by itself a vast and complex thing, not so much a religion as a great diversified and yet subtly unified mass of spiritual thought, realisation and aspiration.” [Cross-reference :] 10 » (E.o.q.)
—By the word « accepted », did Reddy express that there was something « behind all religions » and Sri Aurobindo « accepted » to believe in it? Even with another meaning, the verb to accept is not suitable. (Reddy should have used the exact phrase by saying that it « is true that Sri Aurobindo » asserted that the « Truth of the Divine » « is the spiritual reality behind all religions ».)
—Reddy speaks of « the spiritual future of mankind » and this word « spiritual » shows that he has not understood what the supramental manifestation is since he has not understood, as the mind can understand it, the notion of manifestation and what the supramental is.
—Above, there is a commentary of « […] higher Hinduism […] he [Sri Aurobindo] said that it was « the richest expression » of the spiritual essence of all religions ». It says that this is one of the two times where the name higher Hinduism is used without precision, sectarian or unsectarian and that this name designates these two kinds. It is said also that there was an inaccuracy, a distortion, a lie because Sri Aurobindo had written: « 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 ». There, it is also said that Reddy’s interest in doing this is understandable when one reads the entire passage on p. 4 from which the two commented extracts come. This entire passage is above.
—Reddy asserts that so-called « higher Hinduism » has a « role » « in the spiritual future of mankind » and this is what he supports with his quote from The Foundations of Indian Culture.
—No ! current humanity, in the present and in the future, does not need Hinduism, higher or not, as such, since there is the addition of Sri Aurobindo and the Mother of Pondicherry, and the action of the inner guide and of the Mother. Sri Aurobindo used elements of Hinduism, but currently the Supermind does not need the Hindu religion to manifest itself, it does not need to go through it to manifest itself. About it, there is no need to know more about Hinduism than what Sri Aurobindo and the Mother expressed, and there is no need to even read everything about that. That being said, development through integral yoga make that everyone finds themselves dealing with this or that, each their own action or several, and so it can be something of Hinduism.
—Reddy does not speak of the supermind and its started manifestation. No religion had brought what Sri Aurobindo and the Mother had brought concerning supramental, and Reddy thus pretended that these two characters had not brought something that was not already in higher Hinduism.
—Reddy removes, in words, the supramental contacted by Sri Aurobindo and the Mother with its beginning of manifestation, and he announces that « higher Hinduism » is best for the « future of mankind ».
—He could do this by asserting that « […] higher Hinduism […] he [Sri Aurobindo] said that it was « the richest expression” of the spiritual essence of all religions ».
—He could not have done this using Sri Aurobindo’s words: « 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 ».
—To understand well, one can make two diagrams written on paper or elsewhere. For one, to draw a generally elongated oval shape lying down and, in it, write « truth », thinking that at least it means the supramental and what is above. Below, draw several shapes side by side, three are enough. In one, write Hinduism. In another write: another religion. In the third, the same. This is enough to understand that other forms could be traced alongside, and to think that said « truth » may be far « behind » religions. For the other diagram, do the same except for what is written in the recumbent oval because one write: « spiritual essence of all religions ». With that, understand the meaning of Reddy’s phrase, that « […] higher Hinduism […] he [Sri Aurobindo] said that it was « the richest expression” of the spiritual essence of all religions ». Also understand the conclusion that « higher Hinduism » has a « role » « in the spiritual future of mankind ». The meaning is that it is he who is important, decisive, for the future of mankind, not Sri Aurobindo and the Mother with their addition concerning the supermind.
—One can see Reddy’s interest in distorting Sri Aurobindo’s text.
—All humans who are not Hindus, Reddy wants to integrate them into Hinduism, limiting it to the higher Hinduism, the sectarian and the unsectarian. Notably, integral yoga practitioners should be Hinduists, the future of mankind is to be a Hinduist!
—Something else, the « role » of Hinduism envisaged by Reddy is obviously that of ruler, chief, and also dominant, master. Hindus want to rule the world. (This is expressed in particular by the Auroville International Zone project where the area planned for India is immense, disproportionate, and one should add the place for the Pavilions of countries which, for the moment, are outside of India when they will finally be integrated into it, and the Pavilions of other countries would be located in relation to those buildings of India. This is also voiced by Narendra Modi speaking about Auroville.)
—If Reddy had taken into account the rest of the text from which his quote comes, even only what is immediately before and after, he could not have deleted, in words, what is really of the future for replace with « higher Hinduism ». Here is the passage from The Renaissance in India and Other Essays on Indian Culture, vol. 20 of CWSA, p. 25. « Perhaps none of these forms, nor all the sum of them may be definitive, they may constitute only the preparatory self-finding of the Indian spiritual mind recovering its past and turning to- wards its future. India is the meeting-place of the religions and among these Hinduism alone is by itself a vast and complex thing, not so much a religion as a great diversified and yet subtly unified mass of spiritual thought, realisation and aspiration. What will finally come out of all this stir and ferment, lies yet in the future. » What « finally come out » is the addition of Sri Aurobindo and the Mother concerning supermind, that is to say what they brought concerning that.

—P. 8. « How could Sri Aurobindo have rejected higher unsectarian Hinduism for which he has so much praise and admiration? And what would be so reprehensible and inacceptable about it even to non-Hindus? » (E.o.q.)
—The first sentence is presented above and commented on.
—Literally, Reddy wants non-Hindus to accept Hinduism, to become Hindus, by accepting the so-called higher unsectarian Hinduism.
—It has been a long time since people born outside India and outside Hinduism converted themselves to one or the other branch of Hinduism and acted accordingly. For them, this religion is therefore not « reprehensible » nor « inacceptable ».
—Reddy wanted to say something he didn’t. First, he meant that individuals interested in Sri Aurobindo and the Mother should not reject for themselves Hinduism, at least the unsectarian higher, i.e. they should agree to become Hindus, adepts of this religion. Second and most importantly for Reddy, he meant that these individuals should not publicly assert that Sri Aurobindo and the Mother with their addition concerning supermind including integral yoga are outside Hinduism.
—Reddy, until writing his text, was not able to get out of his Hinduism (because he didn’t try to get out of it). In addition, he wants Hinduism to be accepted by those individuals interested in Sri Aurobindo and the Mother who were not or no longer Hindus. He wants to bring them into Hinduism. He wants to lower them to that.
—The Hindu recovery and the aftershocks it provokes help to separate more from Hinduism and, therefore, to further help those individuals of Hindu origin who had not succeeded in leaving their religion to advance towards the exit.
—Reddy is a sectarian Hindu, and tyrannical to the point of wanting to include everyone in Hinduism and also beings of supramental consciousness, and the supramental beings of the new kind of beings. He reflects inside his conceptions, his mind, his mental bubble. He is imprisoned there and wants to continue to be.


—THE CONCLUSION OF REDDY’S TEXT

—Here is the last complete paragraph of Raman Reddy’s text, before its date and endnotes, each of which corresponds to a reference number to one of these notes that is in the body of the text.
—P. 18. « Coming to the plain truth of the matter, Hinduism, that is, unsectarian higher Hinduism, which Sri Aurobindo called the sanātana dharma, can certainly claim to have laid the spiritual foundation for the entire human race, » (Provisional end of quotation.)
—As already said, real 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: he did not want to accept the assertions of these two characters that they themselves with this contribution are outside this religion because that would force him to leave it while, alienated by it, he did not want to. He performed a sleight of hand, a substitution of problem, doing as if the one who existed was independent of him but as if it 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.
—Precisely, this problem would be whether Sri Aurobindo and the Mother with their addition concerning the supramental and its manifestation are outside or inside Hinduism. This is what Reddy called the « matter ». He found himself promoting « higher unsectarian Hinduism » (as he understands it).
—Something else, none of Sri Aurobindo’s writings which are reproduced by Reddy contain the name « sanātana dharma » used to designate only « unsectarian higher Hinduism ». In the text of Karmayogin, written in 1909* the name is used to designate « that wider Hinduism », which is the « religion which embraces which embraces Science and faith, Theism, Christianity, Mahomedanism and Buddhism and yet is none of these ». In the text « written in 1919-1921 of the Arya period » the name « sanātana dharma » designates all Hinduism. « The religious culture which now goes by the name of Hinduism not only fulfilled this purpose […]. It gave itself no name, because it set itself no sectarian limits; […]. An immense many-sided many staged provision for a spiritual self-building and self-finding, it had some right to speak of itself by the only name it knew, the eternal religion, sanātana dharma. »
—Reddy’s sentence reads: « Hinduism » « which Sri Aurobindo called the sanātana dharma » and that is correct.
—Literally, by the incise « that is, unsectarian higher Hinduism », Reddy dishonestly reduces all « Hinduism » to only this part because it is to this that he attributes what he then announces.
—What can be called the « spiritual foundation » of the human species is the reality that existed before the beginning of the process of involution by stepwise and all what is after up to this day. It was not Hinduism in whole or in part that « laid » that.
—It was in Hinduism that there was the greatest perception / reception of this, with divisions, sometimes with distortions, etc. It doesn’t amount to laying a « spiritual foundation for the entire human race » but that’s what Reddy conjures up in inappropriate words. It was incomplete because there was not all that Sri Aurobindo and the Mother brought concerning supermind.
These two characters arrived, made the junction with the supramental plane and started the supramental manifestation. The continuation of the story on this subject is done first by humans who practice, each in their own way, the integral yoga of these two characters and there is no need for the Hindu religion.
—Reddy continues to live in his mind and to play with concepts, with words, and it makes him think backwards, all to promote « unsectarian higher Hinduism » and, behind, to support his refusal to accept affirmations from Sri Aurobindo and the Mother because of his religious alienation.

—Immediate continuation.
—« just as Greek civilisation laid the rational foundation of the present Western civilisation. » (Prov. end of q.)
—When Reddy spoke of Hinduism in the beginning of his sentence, he also implied a notion of land, India. This is why, immediately afterwards, he spoke of the so-called « Greek Civilisation ». The latter contained a lot of religion, « laid » that, but Reddy didn’t take that into account. By using his name « Greek Civilisation », he could have said that it was in it that what he indicates appeared.
—Immediate continuation.
—« But non-Hindus need not feel jealous about Hinduism because spirituality is not its monopoly, just as the rules of logical thought are not the exclusive property of the Greeks. If science has mainly developed in Europe and America, it does not prevent Indians from becoming world class scientists without having to lose their own culture. » (Prov. end of q.)
—Reddy is not only proud of his religion but he is vainglorious of it, and so much so that he thinks that non-Hindus might find themselves « jealous about Hinduism »! (With the same swollen ego, he used the word « jealous » about the disciple of Mohammedan origin.) Are any non-Hindus like this? Here, one doesn’t know. In any case, there are Westerners who were not indoctrinated in childhood into Hinduism, who discover something in it that interests them and they put themselves in it, becoming Hindus.
—Among the individuals interested in Sri Aurobindo and the Mother and who practice, each in their own measure, their integral yoga, and who develop in this way, are there any who are « jealous about Hinduism »? If so, they would miss a lot of understanding. There is not to be « jealous » of Hinduism that there is no need, because Sri Aurobindo and the Mother having used what could be, and the realities behind it exist independently of this religion.
—Without quibbling over the word « spirituality », it is correct to say that Hinduism does not have a « monopoly » on « spirituality » and it is also correct that, concerning the supramental manifestation in progress, it is necessary to interest in Sri Aurobindo and the Mother, not at Hinduism.
—It is certain that when Reddy talks about the « own culture » of « Indians » he is talking about Hinduism, doing as if all Indians are Hindus, which is part of the ideal characteristic of Hindus who are the most louder, aspiring to tyranny, of which Reddy is a part. He does not even take into account the Indians interested in Sri Aurobindo and the Mother and engaged in their path and who are aware that they are not Hindus, whether they have been or not before.
—Reddy acts as if all « Indians » who are « world class scientists » are Hindus. Is it true?
—What is said about the « Indians » who are « scientists » expresses nothing about knowing whether Sri Aurobindo and the Mother with their addition concerning the supramental are in Hinduism or outside it, nor if there is a compatibility or an incompatibility between the fact of be a Hindu and these two characters with their addition.

—Immediate continuation.
—« So also if India has been the land of spirituality from ancient times, it should not preclude Westerners from practising the spiritual discipline and becoming realised Yogis without having to follow the external rituals of Hinduism. » (Prov. end of q.)
—« spiritual discipline ». If Reddy had come out of Hinduism, he would not have omitted the manifestation aspect and he would use the name integral yoga. He omitted it because, being deeply imbued with Hinduism, he has not yet understood the interest of manifestation in general, the interest there is in the existence of the world, of physical matter, and of the grip of it. Not having come out sufficiently from Hinduism, he speaks of the « spiritual discipline » implied Hindu, of the so-called « higher unsectarian Hinduism » which is not accompanied by « external rituals ».
—To be interested in Sri Aurobindo and the Mother and begin to practice their integral yoga, each in its own measure, there is no need for anything coming directly from Hinduism. What these two characters used and said is enough and one don’t even have to know everything. People who understand this are not fooled by Hindu attempts at recuperation like the one made by Reddy.
—He did not begin to practice integral yoga since his mind blocked him from the start and he therefore had no experience as a result. Before hearing about this integral yoga, he does not seem to have had any spontaneous experience, even a very simple one, resulting from his starting nature (and, if there was, he did not find himself on the thread of life on which they are, he ignored them, he forgot). Despite all this, he speaks of « realized Yogis », referring to what is supposed to happen by following said Hindu « spiritual discipline ». It is probable that this is still an expression of his Hinduism which understands nothing of the supramental manifestation. Something else, it is also flattery towards « Westerners » and stimulation of the spiritual ego of some.

—Immediate continuation.
—« The world moves on, and everybody learns from each other, and nobody makes a big fuss about where you learn from as long as you get the best available resources. It is with this generous and practical attitude that we should go ahead instead of raising unnecessary objections with regard to the superiority or inferiority of other cultures. » (Prov. end of q.)
—Reddy hasn’t learned much from the West and not even from Sri Aurobindo and the Mother, which is most important. He does not understand his interest in living in Europe first. He also does not understand that the Mother had a great development before her first trip to India, first benefiting from a materialistic atmosphere in her Parisian family at a time when, in French society, there was a struggle to reduce mainly the tyranny of the Roman Catholic Christian Church in order to replace it with state neutrality in matters of beliefs. (It had some success but was again replaced by a movement favourable to religious tyrannies, a movement which still exists with great effects coming from this movement of darkness: oppression, or subjugation when tyranny is not perceived, ignorance, deception, illusion concerning freedom, corruption of principles in force which are contrary to that religion in order to put them at the service of tyranny, etc.). The Mother also benefited from the development of the occult. Reddy also does not understand the manifestation aspect of the Supermind.
—He « makes a big fuss » about « the land » that is India, and especially about the Hinduism for which he thinks he is working.
—Among « the best available resources » there is no Hinduism. There is Sri Aurobindo and the Mother with their addition concerning the supramental, the practice of integral yoga with, therefore, the inner guide, the Force of the Mother, the true intuitions, etc.
—Reddy plays at having a « generous » « attitude » but his whole walk is one of hands with bent fingers to grasp (in words) the addition of Sri Aurobindo and the Mother concerning the supermind. It is a corruption (in words) of this addition, an attempt to recuperate for the benefit of Hinduism, an attempt to put Westerners interested in these two characters into Hinduism and even to involve the whole world in it. In short, his attitude and behavior are very egocentric, very monopolizing, very voracious, with willing of domineering in order to give himself pleasure.
—Reddy considers himself above certain beings he evokes but he is not. He thinks he’s high when he’s not.
—He’s the one who pretends there is a superiority conflict. People who are truly interested in Sri Aurobindo and the Mother with their addition concerning supermind know that these have no equivalents, no competitors. As for Hinduism, the use made by these two figures is enough. This religion as such like the others will end in the past. This is understandable when one considers the appearance of human beings with supramentalised consciousness and then the new kind of beings.
—Did Reddy evolve in his current life, besides being attracted to Sri Aurobindo and the Mother with their addition concerning the supermind? This evolution of himself, he fought it to put himself at the service of his ego, of his past?

—Immediate continuation.
—« Indians would certainly be foolish not to modernise themselves with Western education despite the barriers of language and culture they will have to face one day. But it would be equally foolish for Westerners to reject the higher values of Hinduism out of jealousy and chauvinism or even from sheer unfamiliarity, especially when the inner journey has begun. » (Prov. end of q.)
—If people interested in Sri Aurobindo and the Mother are jealous of Hinduism, it is because they did not understand the addition brought by these two characters.
—When these people, and all the others who are not adepts of the Hindu religion, are not interested in it, which is said by Reddy: they « reject » it, could it be out of « jealousy »!? Could it be « chauvinism »!? Reddy considers these others corresponds to what he is: proud to be a Hindu, jealous of his religion in the sense of: very attached to it, conceited of it, conceited to be a Hindu. He clings to his religion. Since this last is strongly linked to the existence of India, to its history, to what is this country, and because Reddy behaves the way he is, he has « chauvinism », he is a chauvinistic.
—And despite his religious fanaticism, he practices nothing, has had no experience, at least until the writing of his text! So, it is even more ridiculous when he talks about Westerners for whom « the inner journey has begun ». Will the present text be a little useful to him, if only by making him provoke a little improvement in his personality, by making him a little aware of who he is and what he made!?

—Immediate continuation.
—« Learning from other cultures in the right spirit, or at least recognising their place in the larger scheme of things should not deprive us of our identity nor our dignity, if that is what we are mostly concerned about in these kinds of cultural disputes!
—17 February 2017 » (End of Reddy’s text.)
—When Reddy talks about « Learning from other cultures in the right spirit », the one he thinks of, he primarily envisions that « others » learning about from Hinduism. He had mental contact with the addition of Sri Aurobindo and the Mother about supermind but it is not very extensive because his Hindu ego prevented the extension of the understanding. He learned nothing more.
—In spite of himself, he expressed a stake in the basic conflict in which he is: Hindus who are interested in Sri Aurobindo and the Mother should be able to keep their « identity », that is to say, remain Hindu. In his twenty-page text, he expressed this broadly. In his illusion, he manages to make this conciliation.
—The conflict that Reddy is in is between Hinduism on the one hand and Sri Aurobindo and the Mother on the other with their addition concerning the supermind. Reddy is concerned with putting these at the service of the former because what makes Reddy « mostly concerned » is to remain a Hinduist, is submission to his Hindu ego. Towards those interested in these two characters, Reddy also takes care of diverting them to prevent them from coming out of Hinduism if they are there, or for to lead them in that religion.
—Reddy makes it a matter of « dignity » and it shows that his attitude is not just a matter of his mental ego.
—Faced with Reddy’s text, those reading the present writing can see the correctness of the Mother’s statement already reproduced above. « You know very well that we realise the value of ancient Indian things, but we are here to create something new, to bring down something that will be quite fresh for the earth. In this endeavour, if your mind is tied down to the ancient things, then it will refuse to go forward. The study of the past has its place, but it must not hamper the work for the future*. »
—Will Hinduism end up being the biggest opponent of the supramental manifestation, if it isn’t already!?

—The After-Ashram of Sri Aurobindo published The Complete Works of Sri Aurobindo in 37 volumes. N° 28 and 29 are Letters. Looking at each table of contents shows this.
—There is not a part that has the title yoga of the works (which concerns the way of leading all one's life) because there is a misunderstanding of what it is. On the other hand, there is a part which is titled yoga of work, which is very reducing because it concerns only a part of life, and while the individual may not have found its path of life, especially if he does not seek it because he practices not the yoga of works. (In this part there are texts which could be classified under a part titled yoga of the works but, as already said, there is some misunderstanding.)
—An old section name was « Planes and Parts of Being », which concerns a single Being and also notably to every human being. The new name is « The Parts of the Being and the Planes of Consciousness ». In the part so titled, before there were no subtitles, and this imprecision prevented mistakes from being made, and now there are.
—One doesn't speak first of the psychic, but of the psychic being.
—Among the « Parts of the Being », there is neither the kundalini nor the Mother who is above and seeks to manifest. Here is a text already reproduced above. « 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. »
—The overall spirit of that is opposition to the protest.
—What made this happen?
—Here it is thought to be Hinduism. It is also believed that behind him there are hostile forces.


—CONCLUSION OF THE PRESENT TEXT

—As already said, Raman Reddy’s problem was that he did not want to accept the assertions of Sri Aurobindo and the Mother that they themselves with their addition concerning the supermind are out of the hindouist religion because that would force him out of this religion while, alienated by it, he did not want that. So he found himself in a problem, and his reaction, whatever it was, was an immediate action in his life and on the continuation of it.
—Until then, there was apparently only one ordinary ego action. (Reddy was only on a mental level and, if he had opened this one, he would have found himself dealing with other parts of his personality.)
—As already said, Reddy did not decide to act with the goal of understanding, 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. He acted as if the problem at stake was independent of him and as if it related to the relationship between, objectively said, on the one hand, Hinduism and, on the other hand, Sri Aurobindo and the Mother with their addition concerning the supermind. More precisely, he acted as if, until then, there had been a misunderstanding of the announcements, by these two characters, that they themselves with their addition concerning the supermind are outside Hinduism, and he created himself a corrupting explanation to give himself an illusion of conciliation with his Hinduism and he announced that he had found the right way to understand.
—Was that an ordinary ego action?
—Reddy didn’t want to take a step forward and he didn’t stagnate because he stepped back, taking a big step back. He refused to open up to the light. He set out to turn away from it, to oppose it, to fight it. Worse, he did so by corrupting, in words, these texts, to give them a pleasing meaning for himself, to put them at the service of Hinduism. Even worse, he dismissed, in words, the addition of Sri Aurobindo and the Mother about the supermind, and expressed that Hinduism must triumph in humanity. Even worse, he posted his text on the internet expressing his conception of corruption, so that it would be known. He probably hoped that it would be used by other individuals having the same position, that is to say so that they find in it arguments not to depart from their Hinduism, to refuse to open themselves to the light, having the illusion of the contrary. Did he publish with the hope of getting his conception adopted by people who didn’t have it? Reddy, after turning away from the light therefore sought to turn other individuals away from Sri Aurobindo and the Mother with their addition concerning the supermind and its manifestation. So Reddy opposed (in the first degree) the supramental manifestation, he fought it.
—What is it that tries to get individuals or nations off the right path? It is an anti-divine force, anti-divine forces. Reddy made himself an instrument of them. He is at their service. He had refused to modify himself in order to receive the light, and he modified himself by entering obscurity, opening up to darknesses and becoming an instrument of them, an instrument of hostile forces, first of all assouric in his case.
—Reddy’s action is not characteristic of Hinduism, of a Hinduist. It comes from hostile forces which act notably in this way, and also in worse manners, everywhere on Earth where light appears or has appeared, whether it is still accompanied by contrary elements, or without them as for Sri Aurobindo and the Mother with their addition.
—(Was Reddy interested in Sri Aurobindo and the Mother by what this first wrote about Hinduism? If so, he fell by the cause, the pretext, which got him interested in these two characters.)
—(In a second degree, the action of Reddy is useful to show, by countering it, what it is worth and to show the differences between Hinduism and the addition brought by Sri Aurobindo and the Mother concerning the supramental, to show what are the forces which act in these two camps and, therefore, ultimately, to advance the Hindus interested in these two characters towards the exit of the religion in which they were, and to evacuate the Hindu influence on them.)

—If Reddy agreed to read this text, how does he react?
—Did his hardened mind start to harden even more? Will Reddy increase his fight against the light? Will he sink deeper into the darkness?
—Or did he perceive something that made him glimpse where is the general good point of view (in this text), and where is the correct understanding of the texts of Sri Aurobindo that he quoted?
—If so, can this text help to take the right attitude?
—Reddy has the opportunity to practice integral yoga, specifically the yoga of works.
—Without speaking of what is at the level of the vital, there is no need to remain only at the mental level, arguments against arguments, because there is the opportunity to refer to the psychic, which we can perceive behind the sternum. For example, to consider mentally that this text expresses the correct position of consciousness and, at the same time, put attention on what is felt behind the breastbone, for example: discomfort or calm and serenity. Then mentally to consider that this text is bad overall and the position expressed in Reddy's text is good, and put attention with what is perceived behind the sternum, etc.
—But is Reddy too cut off from his psychic to feel anything?
—In any case, wanting calm and aspiring for it, aspiring for everything it is needed, opening up to what it takes, etc., and wait.
—What is at stake for Reddy is what he had not wanted to do: at least to accept to receive the influence of Sri Aurobindo and the Mother, to accept to have to leave his Hindu religion. But the choice could be the following: refuse to act according to the indication expressed by the psychic, or act according to it despite all the arguments which come from the mind and all the wills which come from the vital.
—Raman Reddy wanted « spiritual well-being », which to him meant satisfying his ego. Will this text disrupt this « spiritual well-being », make it impossible to exist? The only way to find true well-being is to come into harmony with the best of yourself that is already there: the psychic. Recognize mistakes, write it down, publish the text on the internet.
—If Reddy does this, he will find himself in a situation where his psyche will be more expressed and therefore he will be able to express itself more, etc. By continuing to do this, he will finally notice   that a first experience happens spontaneously, etc.

—End.