Monday
Aug252008

My dear Prime Minister ...  Introduction

linda_spedding.jpgOver the years letters have been written by Sri Svami Purna to distinguished persons throughout the world - political, religious, philosophical and spiritual leaders alike - who may be in a decisive position. Some are chosen that everyone may benefit from the thoughts expressed. They illustrate an integration of the divine law in a natural way so that people may make use of all their energies to accomplish their work with an improved overall awareness and understanding.

On many occasions world politics and manifestations through the various leaders evolve positively for no reason that is apparent to the general public.

While some of the thoughts expressed may not seem fitting to established organisations, nevertheless it is crucial to convey the message so that at least some seed is sown in the minds and hearts of those persons taking the responsibility to lead the people in their respective areas.

Dr. Linda Spedding

Vice President of Adhaytmik Foundation,Inc

Monday
Aug252008

Letter to Pope John Paul II

13 February 1986
Pope John Paul II
Vatican Citypope john paul ii_3.jpg
Italy

Your trip to India gives me the notion that you are concerned about and interested in unity and peace among all human beings as you regard yourself "the servant of unity and peace". But unity and peace cannot be achieved merely by, for instance, making speeches and visiting places. This demands construc­tive and courageous action and steps. It would not be too much to suggest that you should declare publicly a reform in Catholic policy to announce non-conversion in favour of co­existence, humanitarianism, the promotion of population con­trol, as well as a common platform for the meeting of spiritual and religious leaders to enable a constant dialogue on the basis of mutual recognition and acceptance. Such a platform already exists in India , called Kumbhamela, which is the larg­est human gathering on earth, and which takes place every three years in four places, such as Hardwar and Allahabad , etc. -- perhaps that could be the meeting place.

While you have proclaimed your respect for all religions and offered tribute to Mahatma Gandhi, referring to his debt to the teachings of Jesus, in particular the Sermon on the Mount, as the apostle of non-violence and his respect for every liv­ing being, perhaps you should note Gandhi's own words in his autobiography and his thoughts expressed from time to time during his "experiment with truth", especially in this context:

"But the New Testament produced a different impression, especially the Sermon on the Mount which went straight to my heart. I compared it with the Bhagavad Gita . . . . My young mind tried to unify the teaching of the Gita, the Light of Asia, and the Sermon on the Mount. That renunciation was the highest form of religion appealed to me greatly."

In general, Gandhi was troubled by a dogmatic attitude regarding only one way to enlightenment, particularly as expressed by the Christian view towards Jesus Christ as the Saviour, and the Muslim's claim that the only way to go to Allah (God) is via Mohamed the Prophet, none else.

As Gandhi's example shows, spirituality is an individual search. No temple, church, mosque, religious leader or teacher can pro­vide enlightenment or redemption as such but can only assist and support the individual's search -- each individual should look for truth in his or her own way. He has shown concern about the emphasis placed upon the idea of the only redeemer, as is clear from his statement that:

". . . the argument in proof of Jesus being the only incarnation of God and the mediator between God and Man left me unmoved."

In a profound discussion in this area with Mr. Coates, a Christian acquaintance, he stated:

"....but Mr. Coates was not the man to easily accept defeat. He had great affection for me. He saw the Vaishnava necklace of Tulsi beads around my neck. He thought it to be superstition, and was pained by it. 'This superstition does not become you. Come, let me break the necklace.'

'No, you will not. It is a sacred gift from my mother.'
'But do you believe in it?'

'I do not know its mysterious significance. I do not think I should come to harm if I did not wear it. But I cannot, without sufficient reason, give up a necklace that she put round my neck out of love, and in the conviction that it would be conducive to my welfare. When, with the passage of time, it wears away and breaks of its own accord, I shall have no desire to get a new one. But this necklace cannot be broken.'

Mr. Coates could not appreciate my argument, as he had no regard for my religion. He was looking forward to delivering me from the abyss of ignorance. He wanted to convince me that, no matter whether there was some truth in other religions, salvation was impossible for me unless I accepted Christianity which represented the truth and that my sins would not be washed away except by the intercession of Jesus and that all good works were useless!"

In the context of prevailing Christian teaching that there can only be eternal peace if it is accepted that Jesus provides the redemption for and is the only saviour from transgression or sin, Gandhi has said:

"If this be the Christianity acknowledged by all Christians, I cannot accept it. I do not seek redemption from the conse­quences of my sin. I seek to be redeemed from sin itself, or rather from the very thought of sin. Until I have attained that end, I shall be content to be restless."

As Gandhi has continued:

"My difficulties lay deeper. It was more than I could believe that Jesus was the only incarnate son of God and that only He who believed in Him could have everlasting life. If God could have sons, all of us would have been His sons. If Jesus was like a God, or God himself, then all men could be like God and could be God himself. My reason was not ready to believe literally that Jesus by His death and by His blood redeemed the sins of the world. . .. I could accept Jesus as a martyr, as an embodiment of sacrifice, and as a divine teacher but not as the most perfect man ever born. . .. His death on the cross was a great example to the world but that there was nothing like a mysterious or miraculous virtue in it my heart could not accept. The pious lives of Christians did not give me anything that the lives of men of other faiths had failed to give. I had seen in other lives just the same reformation that I had heard among Christians. Philosophically, there was nothing extra­ordinary in Christian principles. From the point of view of sacrifice, it seems to me that the Hindus greatly surpassed the Christians. It was impossible for me to regard Christianity as a perfect religion or the greatest of all religions. . . ."

Gandhi's search involved constant debate with members of other faiths, particularly Christians and Muslims, both of whom maintained some conversion pressure:

"As Christian friends were endeavouring to convert me, even so were Muslim friends. Adbulla Seth had kept on inducing me to study Islam. Of course he had always something to say regarding its beauty. . . ."

"I came into contact with another Christian family. At their suggestion I attended the Wesleyan Church every Sunday. . .the church did not make a favourable impression on me. The sermons seemed to be uninspiring. The congregation did not strike me as being particularly religious, they were not an assembly of devout souls. They appeared rather to be worldly-­minded people going to church for recreation and in conformity with the custom. .  here, at times, I would involuntarily doze . . . I could not go on like this and soon gave up attending the service. . . ."

"My connection with the family I used to visit every Sunday was abruptly broken. In fact it may be said I was warned to visit it no more . . . my hostess was a good and simple woman but somewhat narrow-minded. . . ."

The debate covered many essentials, such as vegetarianism and the Hindu view that all living beings have a right to life equal to that of the human being. In this regard, at another stage Gandhi has written:

"I was then rereading Arnold 's LIGHT OF ASIA . Once we began to compare the life of Jesus with that of Buddha. 'Look at Buddha's compassion,' said I, 'It was not confined to mankind. It was extended to all living beings. Does not one's heart overflow with love to think of the lamb joyously perched on his shoulder? One fails to notice this love for all living beings in the life of Jesus .'

The comparison pained the old lady. I could understand her feelings. I cut the matter short, and then we went to the dining room. Her son -- five -- was also with us. I am happiest when in the midst of children and this youngster and I had long been friends. I spoke derisively of the piece of meat on his plate and in high praise of the apple on mine. The innocent boy was carried away and joined in the praise of the fruit. But the mother . . .? She was dismayed.

'Mr. Gandhi,' she said, 'Please do not take it ill if I feel obliged to tell you that my boy is none the better for your company. Every day he hesitates to eat meat and asks for fruit. . . . If he gives up meat he is bound to get weak, if not ill. How could I bear it? Your discussions should hence­forth be only with us elders. They are sure to react badly on children.'

'Mrs. -- “I replied, 'I am sorry. I can understand your feeling as a parent, for I too have children. We can very easily end this uncertain state of things. What I eat and omit to eat is bound to have a greater effect on the child than what I say. The best way, therefore, is for me to stop these visits. That certainly need not affect our friendship.' 'Thank you,' she said with evident relief."

These practical examples show how the rigid attitude and lack of understanding over specific issues can lead to a lack of overall understanding which, as here, can mark the end of such Christian association.

During the course of your journey, you yourself have indicated the danger of uncompromising attitudes throughout which results in separation and suspicion. In Calcutta you re-emphasised the importance of world peace and support for the poor and the oppressed in your statement:

"Let the poor of the world speak . . . let us do nothing inspired by hypocritical forms of imperialism or inhuman ideologies."

However, the supremacy of one religion over all others -­whether it is Islam, Christianity or any other -- is a kind of imperialism which is as damaging as any other imperialism. In this way, Roman Catholicism condemns other forms of imperialism in favour of religious dogmatic imperialism or empire building.

Indeed, if organised religions had not so often made the mistake of supporting the oppressor against the people, then Communism would not have needed to be, nor in fact have been, born.

You further stated that:

“The main purpose is not to do social work but to preach the gospel.”

Surely it is time for organised and established religions to change their role and to be dedicated to humanitarian work throughout the world? If this does not happen in time to come then religion will lose its meaning, and another human religion will take its place.

The fact is Mother Earth is over populated and those religions which promote population growth should rethink and change their minds -- to maintain the world's population as it is now and to concentrate more on the well-being of the human. Suffering from lack of the essential needs of life (food, clothes, shelter, health care and education, etc.) occurs because of over population in regions such as Mexico , Brazil , the Philippines , Africa and the Indian subcontinent. If any religion has to crusade, such crusade should be against poverty, ignorance, corruption, exploitation, negativity, disease, and so on. Italy itself, the home of Christianity, is caught in violence, crime (the Mafia), corruption, perversion, Communism, poverty and other ills. The Vatican should be aware and con­centrate upon clearing the disease in its own territory before attempting to cleanse that of its neighbours. Christianity in the western world as a whole has often failed due to its rigid rules and non-compromising attitude prevailing at the time.

It is not right, therefore, to take a failed system to other places, creating an ever widening and greater confusion and chaos. The western world is trapped by the crisis of family breakdown, separation, divorce, runaway children becoming crim­inals and prostitutes, and social deprivation and moral deteri­oration. The churches are empty and people are turning away from established religion in their search, looking for a free alternative system of expression and contentment. Moreover, if the religions changed their tone and role then there would be real peace and unity by each one accepting the other as they are.

During your visit you referred to

". . . the fullness of revealed truth, the truth of the redemption in Jesus Christ."

It is preferable to accept and recognise the other spiritual teachers and, as the Hindus do, to ". . . let truth come from all sides." Hinduism has never condemned any other religion. It is the gentlest religion, and Hindus have accepted and tolerated all other religions as constituting an equally important path to truth.

Each soul is potentially divine. Each path is equally important and valid to individuals as suited to their taste, temperament and freedom of choice. No one has a monopoly on truth, and each should both respect and warmly welcome the truth of others.

As you mentioned further, it is time to ". . . promote inter-religious dialogue and fruitful collaboration between people of different faiths. .” . "I come to India as a servant of unity and peace."

Unity and peace, however, involves a mutual acceptance of each other, not the submission or surrender of others, by recognis­ing other religions and cultures which have been validly and solidly tested.  As you have declared, “My purpose in coming to India is a human purpose." and "I come in friendship with a deep desire to pay honour to your people and to your different cultures.

Isn't it time that you accept and recognise Mohamed, Shankaracharya, Buddha, Zarathustra and so on as teachers of humankind besides Jesus Christ? By taking such a step, other religions may also be inspired to acknowledge and to announce such acceptance, for instance Islam, etc. If every religion claimed that that religion was the only valid path to truth -- none else -- and therefore aimed to convert all non-believers into their fold, there would be total chaos, as history has witnessed in the fight between Christianity and Islam and as the continued struggle shows today in areas such as lebanon, Iran, Northern Ireland, etc.

Any religion, system, tradition, custom, law or habit that prevents people from respecting and understanding one another is destructive of the sanctity of life, spirituality and nature. Although the Catholic leaders in Delhi have stressed that the church has not tried to convert Hindus for decades it has been admitted in Shillong that tribes of Nagaland were converted just over one year ago and that the whole of Nagaland is turning Christian. The different religions and tribes all over the world, some of them age old and very ancient, have developed ways to suit their culture and habits, and do not need religious instruction. They have evolved in their cir­cumstances. For instance, tribes of the Himalayan foothills or the Indians of the Americas need not sing hallelujah - they have their own language, tradition and songs. It is better that there should be participation rather than elimi­nation. Let there be different cultures and philosophy as well as religions left intact and preserved in their own right like the Indians in North America , tribes in Africa , Eskimos in the polar regions and so on. As the Hindu's attitude shows, co-existence is positive.

In the Indian subcontinent, Judaism, Buddhism, Zoroastrianism have very little difficulty as they have not tried and do not try to convert but rather to integrate and co-exist. If Christianity and Islam could follow the same lines throughout the world, this could be positive and beneficial for all con­cerned. For example, in Nepal , although a Hindu state, the Muslims and Buddhists lived in an unbroken harmony until the Christians arrived and started to convert them by temptation and other means (they were converted by providing rice and known as "Rice Christians") under the banner of evangelism. Hinduism in Nepal is an important part of its indigenous culture. Nepal's government does not want interference of Christian evangelists in its state. If its wishes were respected then "peace" might become a reality and all the religious minorities would, of course, live in peace. Evidently like everyone, the Nepalese may require health care, education, etc., but the Christians do not seem to be able to offer this much needed aid anywhere without attempting to convert the people away from their traditional beliefs suitable for their lifestyle and their culture. If one interprets the well known human rights article that guarantees the fundamental freedom of religious belief, it means that anyone should have the right to practise their own religion without unwanted interference.

Hindus have been forced to become suspicious of other religions as in the past they were converted to Islam by force and today they are converted to Christianity by material persuasion rather than by idealism or philosophy of religion. This has been a very sad history of many religions in the world. Even in St. Thomas' day (52 AD) Hinduism was already 3000 years old and proved to be adept at absorbing the impact of outside cultures by acceptance without trauma. Hindus are known to be con­cerned with the inner being, the pursuit of an ethereal absolute, and, as the Bhagavad Gita states, promote tolerance with other faiths. As has happened in former times, the relation­ship between Hinduism and Christianity is threatened by another surge of Christian evangelism. There is a deep concern that Hinduism, by nature a spiritual and retiring faith, may be endangered by Christianity which pours vast resources into schools, clinics and welfare missions. As Bob Geldof's contribution has shown, in which millions of pounds have been raised for unconditional distribution, the problems of the world have not been alleviated by conditional charity. This is not the answer. Indeed, recipients of any aid or message should be taught to develop self-help and self­respect. It is the responsibility of those who have influence now in this world to speak out against rigid and opinionated policies that often only assist themselves. Insofar as some have been anxious that the whole papal tour of India may merely have involved an expensive publicity stunt and a screen to hide conversions, you should now implement those priorities that have been briefly reported as governing your visit:

1. To cool the climate and allay Hindu anxiety that Rome is about conversion through a form of religious deceit -­Christianity in Hindu camouflage.

2. To use the controversy as a catalyst to build a closer relationship between the churches in the interest of the "integral development" of mankind.

3. To pull the more enthusiastic bishops back into line, persuading them that, in the long term, bending the system in the interest of some kind of number game is not worthwhile.

It is now time to demonstrate your Church's commitment that you stated to be the fraternal harmony with the world's great non­Christian religions. In India Catholicism is still viewed by many as a virtual multi-national corporation representing western interests rather than a spiritual movement. The time is ripe for a cross-fertilization of attitudes through spiri­tual debate rather than for a visit to break down the walls that separate Hindus and Christianity. As you are aware, spiritual tradition is very profound and, as you yourself remarked on your arrival in India , it is essential to recognise . . . the equality and identical human dignity of every person -- such equality and dignity must by definition include his spiritual attitude.

While you have quoted Rabindranath Tagore, it may be appropriate to note Tagore's statement:

To me the verses of the Upanishads and teachings of the Buddha have ever been things of the spirit and therefore endowed with boundless vital growth: I have used them both in my own life and in my teachings.

And he has also written:

Where the mind is without fear and the head is held high
Where knowledge is free;
Where the world has not been broken up into fragments by narrow domestic walls;
Where words come out from the depths of truth;
Where timeless striving stretches its arms towards perfection
Where the clear stream of reason has not lost its way into the dreary desert sands of dead habit;
Where the mind is led forward by Thee into ever widening thought and action --
Into that heaven of freedom, my Father let my country awake.

I hope that you find the above thought-inspiring and I look forward to receiving your response and comments.

svamiji's signature.jpg

 

 

 

Prof. Dr. Svami Purna

Monday
Aug252008

Letter to Rajiv Gandhi

9 April 1985

Sri Rajiv Gandhi
Prime Minister of India
New Delhi

My dear Rajivji,     gandhi.jpg

Further to my last letter which I wrote to you from the USA , I would like to raise certain points to be implemented as a matter of urgency in the interests of India 's effective government and progress. In identifying the issues to be dealt with, tackled and resolved, priority should be given to the matters referred to below.

As a major reform, independence should be introduced for both the Judiciary and the Media, so that they are no longer under the control of the Ministry of Law and the Ministry of Infor­mation and Broadcasting, respectively. This would enable freedom from political influence or pressure in these impor­tant areas. Similarly, bureaucracy should be free of politi­cal elements to allow a clear-cut demarcation between politi­cal decision making and administrative implementation. In particular, free licensing should exist for the media -- that is television and radio -- to enable healthy competition in this sector.

In addition, the licensing process generally should be made easier so that corruption does not breed on ministerial or high official level. This will remove corrupt practices, allowing market forces to thrive, especially in the sensitive areas of import and export. If real progress is to occur, development should be encouraged openly rather than restricted by the present system of controls. The government should not be concerned with the minutiae, but should concentrate upon more vital relevant community issues. Moreover, representa­tives of the influential groups in Indian society should be­come involved and participate in such issues so as to prevent the occurrence of further distortion, overall.

In terms of current community issues as a matter of priority, the Punjab problem can be solved, provided that the majority of Sikhs with a moderate view are taken into confidence and communication established with them both within and outside India . In this way the relative handful of extremists will have no control over the leaning of moderate Sikhs, whose attitude is different. Therefore, to set up some framework or basis for compromise, moderate Sikhs with influence should

be identified with a view to participate in vital discus­sions, and meetings between moderates on both sides should be arranged. It is most important that communication between representatives of interested parties is enabled in this way so that, in turn, this can be conveyed generally to the com­munity. At this stage contact with the media must be main­tained in order that progress may be made known and the implementation of agreed points may be realised.

Clearly, with regard to the above matters it is necessary to re-establish trust within the various groups in society so that a network of support to prevent and to alleviate problems may be seen to exist. This should be implemented through contact at regional, national and international levels. Our centres and organisations throughout the world have been trying to arrange conferences and gatherings to bring unity and peace, inter alia, between the Hindus and the Sikhs and to work towards settlement. Such non-governmental neutral organisations have a vital role to play in establishing unity within India as well as in other countries.

Moreover, non-governmental agencies or organisations should be instrumental in achieving a clampdown upon those elements that are the real troublemakers and are in the background. Those in the forefront are merely used by such elements, who never surface. In order to root out the elements causing real prob­lems, neutral organisations should work together in unofficial channels that are known to the government. The key figures and participants should be those who are not politically active, but who possess a high standard of integrity. Upon this basis a constructive approach can be developed. Such a solution has value in tackling many areas of concern and in restoring the balance in today's community and environment.

Practical answers must also be found for the environmental questions affecting both rural and urban communities. The truth about the actual circumstances of city dwelling should be made clear to the rural population migrating in search of and improved or enhanced way of life. Problems of population and poverty cannot be overcome by shift or drift in society; they must be tackled through population control and education, as well as ecological balance. India 's villages can be highly productive ecosystems through land reforms, caring for the land through conservation measures and multi-purpose planting of food crops and orchards in particular. This will require a holistic approach to people's problems and the involvement of people in the management of resources and generation of technology to meet needs. Rural communities require assis­tance and encouragement to enable self-sufficiency, while the urban communities should be inspired by a practical cleaning up operation to attain food-for-service. This will lead to the self-respect of individuals and respect for the environ­ment. In turn, it will enhance the physical and spiritual Jell-being of all, providing positive repercussions that will improve standards and values.

Particular attention should be given to the sacred places throughout India to protect and prevent the deterioration of the cultural and spiritual buildings and monuments that mark the ancient heritage. Grants should be available to maintain and restore the buildings and for urgent work to counter the 5inking of monuments in such places as Benares . Simultaneous­ly, the implementation of an overall strategy to support and respect the natural environment should be proceeded with as a priority concern in view of the potential crisis that may occur through deforestation with the inevitable problems of drought and famine. Nature's harmony and balance must be respected by abandoning short-term economic gain greedily sought and acquired. Without capital investment how can any income be forthcoming, particularly in circumstances where indeed nature's capital is instead eaten into and dwindled through heedless destruction? Methods of arid land reclama­tion and replanting of forests, as well as crops, should be concentrated upon if nature's bounty is to continue.

A healthy environment is, of course, crucial to India 's healthy development, both at home and abroad, physically and spiritually. Pollution of the natural elements, air, water and earth must be cleared. Committees that are established, such as the Ganga Committee, should act immediately to imple­ment decisions taken to overcome environmental pollution and poverty. Awareness and involvement are required urgently more generally among influential sectors of Indian society and

should not merely be politically orientated. In this manner a higher standard of integrity will be possible, unaffected by any political sway.

Meanwhile, in the political context, the ruling parties should set an example in honesty from the top Cabinet and Ministerial level so that the effectiveness of the corrupt will be mini­mised. Creative persons should be given posts even though their ideology may be different from that of the ruling party. Here again this will improve the circumstances necessary for healthy overall development.

Moreover, in the event of such environmental disasters evident in the recent Bhopal tragedy, balance is required and a system of real checks established so that facts do not then have to be concealed after the event and interminable enquiries con­tinued. The loss suffered on every level through such a

tragedy must be a lesson to all, and practical response must be witnessed not only in mitigating the loss but also in preventing its recurrence through action that demands some ban on hazardous products and factories. Environmental and human safety is far too essential to remain within the control of regulators alone -- access to the full facts is crucial. Too much government control creates the danger of political and bureaucratic control over information. Excessive govern­ment interference in scientific information should be removed so that the whole community may be fully informed, aware and able to participate in vital scientific progress.

If India is to advance along a path of healthy and positive development that may set an example in the world community, it is essential that these matters be examined. In order to achieve and maintain a peaceful and harmonious external environment, a peaceful and harmonious internal environment is required that respects and encourages physical and spiritual well-being throughout the world.

I look forward to hearing from you.

With my blessings,

svamiji's signature.jpg
 



Svami Purna

Monday
Aug252008

Letter from Prime Minister Rajiv Gandhi in response ...

                         pm india.jpg                   

New Delhi
May 9th 1985

HH Sri SvamiR.A.G. Purna Ji Maharaj
London, England


My dear Sri Svamiji Maharaj,

I have your letter of April 9th. You have dealt with a number of subjects and made some thoughtful suggestions. I am taking up only a few for comment.

On Punjab we have always taken the people into confidence. The main problem is that the supposedly moderate elements do not have the courage to stand up to the threats of the extremists. Various groups wish to diffuse the crisis, but they have not made much headway. I have been meeting lead­ers of our opposition parties. The country is waiting for an indication of the Akali Dal's readiness for discussions. At the same time it should not be thought that all Sikhs follow the Akali Party or are browbeaten by the extremists.

Controls are another subject on which you have expressed yourself. Would you say that the profit motive has always subordinated itself to the public good? Regulation became necessary to safeguard the larger public interest in a gen­eral climate in which trade has exploited shortages. But we are not wedded to controls for the sake of controls. We have removed numerous restraints on production. But some regulation is necessary to ensure that the people get their basic needs. For example, we have a public distribution network which enables nearly three-fourths of our population to get grains, sugar and cooking oil at fixed prices. We cannot abrogate this responsibility and leave the people to the mercies of the market.

You have pleaded for independence of the judiciary. I should like to point out our judiciary is one of the freest any­where. A major reform that we undertook with the departure of the British was separation of the judiciary from the ex­ecutive. The judicial system is autonomous, but appointments to the judiciary are made by the executive, which is also the position in the United States and in Britain.

I agree with you that greater attention needs to be given to the preservation and upkeep of cultural monuments and religious places. The Archaeological Survey's resources are stretched to the maximum. We have been encouraging a large number of public organizations to take up this work. The Heritage Trust is particularly active in this field. Regard­ing religious centres, the responsibility devolves directly on the denominational leaders.

Let me assure you that I have valued your views.

With profound regards

Yours sincerely

r. gandhi.jpg 

Rajiv Gandhi

Prime Minister of India

Monday
Aug252008

Letter to Sri Romesh Bhandari, Foreign Secretary of India

17th January 1985                                                         

Sri Romesh Bhandari                                                                 
Foreign Secretary of India                                                    
New Delhi

 My dear Romeshji,                                                                                                       bhandari.jpg

Further to our fruitful discussion relating to our center in Hungary,  the following are the thoughts  and ideas of the group.  It endeavours to re-establish positive values in all spheres of life and to promote the search for Truth, the manifestation of integrity and the implementation of the human law of self­less love for all creatures.

It strives to develop and enhance the higher values of man­kind, encourages the elevation of community and individual consciousness and promotes self-enquiry, inspirational study and education as vital components of growth. It also lays emphasis on altruistic goals -- service to the needy, disabled and less fortunate members of society and the world village.

The members of the group are inspired greatly by Indian phi­losophers and thinkers to lead natural lives and to work for positive values. Their efforts are always directed towards social harmony, peace, love and understanding, good for all, environmental and ecological balance and whatever is neces­sary to make this world a beautiful and prosperous place.

The above objectives are realized through Yoga, health edu­cation, preventive medicine, meditation and study, constructive discussions (seminars, debates and lectures) on philosophical matters, classical music and singing. All these activities go a long way in bringing about mutual enrichment and a healthy growth which, in turn, will benefit the whole group and society.

The group is a very close-knit team whose members are working towards the pursuit of higher and positive values most enthu­siastically. They also practice reflexology, acupressure, herbal cure, breathing exercises and postures, etc. In this way everyone of the group leads life as an active, healthy (in mind and body) and useful member of society. The need for the group to have an official forum and recognition arises from the very strong belief that society at large can most certainly benefit from the work the group is doing and from its wealth of experience and definite sense of direction.

As we agreed, you will assist with the many important issues that require implementation. Perhaps you would let me have copies of any relevant matters that you direct to the appro­priate authorities at the above address. I will be traveling eastward, visiting groups in Singapore, the Philippines, Japan, New Zealand, Australia and North America before I reach England.

I greet you with blessings for 1985 and wish you all success.

Yours 

svamiji's signature.jpg

 

 

 
Svami Purna