The Eternal Questions - A Yogic Perspective

A World-view Without Contradictions

In order to achieve mental peace it is helpful if we are able to experience harmony between our physical, mental and spiritual understandings of life. Today, the religious world view, the scientific world view, the economic world view and the ecological world view seem to have little in common. Such contradictions do little to comfort the unit mind. What follows is an explanation of the Yogic concept of the origin of things and their general direction, i.e. Who am I, Where do I come from and Where am I going? It helps to find a link between the scientific and the spiritual and provides us with a scheme for viewing the world that is free of uneasy contradictions.

The Cosmic Dance

Ancient Indian sculptures often represent a male and female figure in a passionate embrace. This symbolically represents two fundamental principles, Consciousness (Shiva) and force or Power (Shakti). Everything in the universe even before and after the universe came into being is considered to be a result of the changing relationship between these two principles. When Consciousness (Shiva) is dominant, force (Shakti) is quiescent (latent). When Shakti is waxing Shiva is waning and vice versa. The two are inseparable and together they are the absolute and all that is, is merely a manifestation of their changing relationships - a cosmic dance of Consciousness and Power.

The Grand Cycle

In Yoga the universe is seen as a grand flowing cycle continuously being born and destroyed. Consciousness gives birth to Cosmic Mind. This Mind is reduced to matter. From the clash within matter, mind again emerges and ultimately returns to Consciousness. Each stage of the transformative cycle is governed by the changing relationship between Shiva and Shakti, Consciousness and Power. Outside the Universe and giving rise to it, is what is called the Absolute or “Nirguna Brahma” (Nirguna means “without bondage”). Shiva (Consciousness) and Shakti (Power) are present but Shakti is completely quiescent - unmanifest. Thus there is only pure Consciousness - there is no manifestation, no expression, no universe.

The universe comes into existence when Shakti stirs and begins to exert her force on Shiva. To create something three things are required: conception, substance and energy. Here Shiva (or Consciousness) provides conception and substance and Shakti (Power) provides energy. This indicates that the leadership (conception) in this relationship comes from Shiva and that Shakti, though powerful, is a blind power, dictated ultimately by Consciousness. As Shakti applies force upon Consciousness it becomes condensed. Thus pure Consciousness (which can be likened to a straight line) is condensed into Mind (Cosmic Mind), the first subtle wavelength, under the pressure of Shakti.

The Universe Begins With Mind

So, according to the Yogic view, the first aspect of the Universe to come into existence is one step down from pure Consciousness, i.e. Mind or Cosmic Thought. This is known as the Cosmic Mind or "Saguna Brahma" (Brahma “with bondage”) which is now about to create the rest of the universe as its own internal thought projection.

Matter is Bottled Up Mind

As Shakti exerts her power Consciousness diminishes. Thought is further condensed and now manifests as matter. Thus matter (also bottled up energy) is nothing but bottled up Mind and Mind is bottled up Consciousness. The substance is the same but the degree of density varies. Matter appears in stages beginning with the most subtle - sound (in the beginning was the Word), perceivable only by the sense of hearing this is known as ether or etherial factor. Space (ether), though apparently a vacuum, is a conductor for sound.

The process of condensation continues, under the growing influence of Shakti. Ether is condensed into the gaseous factor, perceivable by hearing and touch. Gaseous factor is further condensed into the luminous factor, perceivable by hearing, touch and sight, and then into the liquid factor which can also be perceived by taste, and finally the solid factor which can also be perceived by smell as well. Thus as matter is condensed the qualities by which it can be perceived increase in number.

With the emergence of the solid factor the state of ultimate density has been reached. Here Shakti is fully manifest and Shiva is quiescent. In solid matter, Mind and Consciousness are dormant but they remain as a latent possibility.

Life Emerges

Consciousness has been squashed up into solid - which can be squashed no further, yet Shakti continues to exert her tremendous pressure. Something has to happen. At this stage, either there is a tremendous explosion, or, if all

factors are present in a balanced state, Shakti penetrates the solid factor and establishes a nucleus of energy within the object and life ultimately comes into being.

This is the turning point in the cycle which, up to now has been the process of Shakti gradually binding up Shiva. Now, the internal force within the living object is able to resist the external force of Shakti and in this protected environment mind (this time unit mind) can once again emerge from matter. From this point onward Yoga is largely in agreement with Western science, which states than mind emerged from matter. Science has little to say about from where and how matter got there. All they can say, as they study its behaviour, is that matter seems to be embedded within a larger energy and some scientists now say Consciousness.

Evolution - A Mind-led Process

The main difference between the Yogic concept of evolution and the Darwinian concept of evolution is that according to Yoga evolution is a mind-led process whereas according to Darwin it is a process of chance and natural selection. In the Yogic view the clash of interaction with the environment causes the mind to become more subtle. As the mind becomes more subtle it requires a more sophisticated brain, nervous system, glandular system etc. in order to express its expanding potentialities and is able to take advantage of genetic possibilities to gradually evolve the capacities it desires. So, first there is the simple protozoic expression (unicellular mind) and this evolves to a metazoic status (a structure which has a central controlling mind).

Shrii Shrii Anandamurti, the founder of Ananda Marga, went so far as to indicate that a strong collective desire within a particular species over a long period (for example, the desire to be able to survive on land) can actually attract new genetic material carried by viruses which move through space. (He also said that negative and positive states of mind attract negative and positive viruses - one explanation for the source of some dangerous new diseases.)

Spiritual Longing - The Human Distinguishing Factor

As mind evolves and species become more complex we see Shiva (Consciousness) slowly but steadily loosening the bonds of Shakti. With each stage of development subtlety of expression and perception develop. Reptiles have instincts, mammals have instinct plus emotions, human beings have instinct, emotions and reason. More than reason however, Yoga views the uniquely human factor as the emergence of spiritual longing, which means the development of intuition. Human beings are the first species to intuit the possibility of pure absolute Consciousness or Nirvana, and to possess the nervous and glandular structure necessary to achieve it (i.e. spiritual liberation). At this point, the evolutionary process, which has proceeded slowly over millions of years, suddenly makes an increase in speed.

Nirvana - Completing The Cycle

Human beings, having sensed their ultimate potentiality, evolve techniques that enable them to consciously speed up their progress. By learning to detach their minds from their material origins and focus them on their spiritual destination they can take rapid steps to shake off the remaining bondage of Shakti and return to the Absolute state where Consciousness (Shiva) is fully expressed and Shakti is quiescent. Thus the completion of the grand cycle is seen as being accomplished when the human being achieves Nirvana (spiritual liberation) and passes beyond the cycle of birth and death.

Universalistic Implications

All world-views carry social implications. The mechanistic world-view blinds us to the importance of environmental action and reaction, the Darwinian world-view justifies one human exploiting another, certain religious world-views separate human beings from God, others separate human beings from the world. The Yogic view sees the entire universe moving in a common flow (rasa or cosmic flow) according to each entity’s dharma – that which is most natural. For human beings the most natural thing (dharma) is to seek infinite happiness which can only be attained through spiritual realisation. Accordingly, the highest dharma of human beings is to do spiritual practices and attain spiritual realisation.

All of us (humans, animals, plants, even matter) share the same origins, the same substance and the same destination. We all ultimately get there. This provides the basis for an inclusive family relationship amongst all created beings and a motive for mutual care and assistance. Spirituality is entirely consistent with ecology.

This grand flow from Consciousness to matter and back to Consciousness is seen as powerful and unstoppable. Those people, institutions or philosophies which attempt to block others (be it other humans or other species) as they attempt to advance will sooner or later be discarded as narrow-minded, and will be forced to expand their consciousness. While those people, institutions and philosophies which support and encourage all in their evolutionary journey will ultimately endure and flourish.

THE SIGNIFICANCE OF SERVICE

The aim of human life is to attain Parama Purusa – no other goal can be accepted. But human beings live in a relative world. They have to remain within the spatial, temporal, and personal boundaries. Hence one has to pass one's life maintaining proper adjustment with time, space and person. The goal of human beings is Parama Purusa – He is the Supreme Entity – the absolute entity. When human beings move towards the absolute world from the relative world they have to maintain proper adjustment with everything. This very adjustment, this very balance brings about benediction to the society. And the individual entity is also benefited. If someone does not maintain adjustment, the society is not benefited, nor is anyone individually. Due to the absence of balance, one’s individual spiritual practice is also disturbed. As a result, one’s individual progress is hampered. Not only this, retardation starts taking place. One’s aim should be a proper, well-balanced continuous journey. One has to move towards Parama Purusa. Human beings are travelers on the path of eternity, marching ahead without stopping anywhere is their characteristic. They have not to stop under any circumstance. The greatest shelter of human beings is Parama Purusa. Hence they have to move ahead fearlessly. They must be fearless because the most powerful entity of the world is with them. There is no cause for fear, there is no cause for timidity. Whom should one fear if the supreme power is with one? Why should one fear? But one has to move ahead in a balanced way.

While rendering service to the entire society, you will have to move ahead because on the one hand you will be blessed by society, and on the other you will take inspiration from it enabling you to march ahead with much more speed. You must always bear in mind that this created world is created by Parama Purusa. Thus it is very very dear to Him. When you render service to created beings it is as good as serving Him. Human beings are entities who have rationality and intellect. The extent to which human beings can render service to the world is more than that of any other creature. Hence you will always bear in mind that you are the oldest sons and daughters of Parama Purusa – His dear sons and dear daughters. Hence your duty is to utilize totally and properly this physical body and mind. By thinking always of Him and talking of Him psychic elevation takes place. Go on moving towards Him. In Him alone lies Your individual good and social good. You have come with human body, human intellect. Your human life will become fruitful. By His grace you have a human body and human mind and you should also bear in mind that by His grace alone you have to move ahead in life. By His grace alone He is to be attained. You will attain Him – certainly you will attain Him.

Ananda Marga Philosophy and Other Indian Schools

History of Indian philosophy
The earliest literature of India and the world is Vedas. Veda is not the name of any particular book. It is the literature of a particular epoch extending over a long period of a few thousand years. In the Vedic 'Samhitas' we find interesting philosophical questions of a more or less cosmological character expressed in terms of poetry and imagination. In the later Vedic works, called 'Brahmanas and the Aranyakas' written mostly in prose we find the magical forms of ritualistic worship and speculative thinking. The concluding portion of Vedas namely 'Upanishads' contains various thoughts of philosophical thoughts, mostly monistic, not reasoned statements, but utterances of truths intuitively perceived or left by the great sages.
Historians differ with the dates of Vedas and place of composition. The dates of oral and written tradition of Vedas vary between 13000 BC to 1000 BC; the Upanishadic period from 700 BC to 600 BC The earliest speculations of 'shaddarshansas'- the six systems of philosophy- particularly Vaiseshka, Samkhya Yoga, Poorva Mimamsa and Uttara Mimamsa were prior to Buddhism and Jainism i.e. before 500 BC. The elaborate books of these systems, which we now posses are later than Buddhism.
All the great Acaryas like Shankara. Ramanuja and Madhava of Advaita, Visistadvaita and Dvaita schools of thoughts, based their thought on the foundations of Upanishads, Brahma Sutras and Bhagavad Giita by writing commentaries on them.
The renaissance movements in India were based on the same spiritual fundaments with varying degrees of interpretations and practices, The major renaissance movements of 19th and 20th century such as Brahma Samaj, Arya Samaj, R. K. Mission and Aurobindo, were also based on the interpretation of Vedas, Upanishad, Brahma Sutras and Bhagavad Giita Practically there were no new contribution, original thoughts or scriptures worth the name as a systematized integral philosophy it was a flow of reaction and synthesis

Fundamental Points of Agreement.
1. The theory of Karma and rebirth.
2. Doctrine of Mukti /Nirvana.
3. The doctrine of Soul.
4. Pessimistic attitude towards the world and the optimistic faith in the end.
5. General principles of ethical conduct.

Samkhya
Samkhya system is the oldest philosophical system of the world Maharshi Kapila is its founder. it is one of the most important pillars constituting the six systems of the Indian philosophy of the world. The system is called 'Atheistic Samkhya' or 'Nirishvara Samkhya' as the school does not believe in God or lishvara. Maharshi Kapila wrote Darshan Shastra for the first time people were charmed by his erudition and almost all the scholars of the society venerated him as the first exponent of Darshana Shastra and called him 'Adi Vidvan'. Samkhya means 'Right Knowledge'- Samyak Jinanan. Samkhya also means number. Kapila enumerated certain fundamental causes obtained by an intensive analysis of the various facts and factors and then said' 'Living beings and the Universe must be considered on the basis of this enumeration of fundamental causes' He did not clearly say anything about 'God' but he considered the idea that one entity is controlling everything and said that the existence of a single controller my be termed 'Janya lishvara' Since lishvara could not be experienced directly' Kapila did not clearly accept his existence. He proclaimed that Atma or Purusha is present in every living being and so there are innumerable purusas. But there is only one Primordial Prakrti and this Primordial Prakrti is the main cause of creation of this Universe. Here is the predominant role Prakrti Pradhan.
People can he liberated from bandages with the help of Sadhana' and these liberated persons are called 'Mutkta Purusha' Kapila did not clearly explain the concept of liberation; although he said something about the Samkalpa and Vikalpa of the human mind.

Samkhya theory Of Causation
Samkhya theory of causation is known as Satkaryavada. According to this theory the effect exists in the material cause even before it is produced. The theory of Satkaryavada has got two different forms namely Parinama vada and Vivarta vada. According to the former when an effect is produced there is transformation of the 'cause into the effect' 'pot form clay and curd from milk'. The second' which is accepted by the advaita vedantins holds that the change of the cause into the effect is merely apparent like snake in a rope.

Concept  of Prakrti and Purusha
Ultimate realities are Purusha and Prakrti. Prakrti is the collective name of three principles satya, raja, and tama. These gunas are in the state of both conflict and cooperation. They are subject to constant change and transformation Svarupa Parinama and Virupa Parinama.

Evolution:
The Samkhya compares the union of Purusa and Prakrti with that of a blind and lame man. First product is Mahat subsequently Aham, 11 organs, 5 Tanmatras and 5 Maha Bhutas. History of the evolved universe is a play of 24 principles. End of evolution is freedom of self. Of the standard works on Samkhya only there are available at present Samkhya Sutra, Tattva Samsara and Samkhya Karika of Iishvara Krishna.

Yoga System
Sage Patanjali was the founder of the system yoga. There are four parts of the yoga.
1. Samadhi Pada
2. Sadhana Pada
3. Bibhuti Pada
4. Kaevalya Pada
The yoga system accepts the philosophy of Samkhya entirely. It accepts the existence of God for purification and tranquil state of the mind. Yoga system emphasis on the importance of practical methods of purification, concentration, for realizing the self distinction from the body and mind. Yoga is just cessation of mental modifications or cuts. In samprajnata Samadhi. the citta is entirely put into the object and assumes the form of the object. In asamprajnata Samadhi all mental modifications being stopped, nothing is known or though. Eight folds of yoga are Yama, Niyama, Asana, Pranayama. Dharana, Dhyana and Samadhi.
Yoga system admits concentration and meditation on crude objects and subtle objects produced by Prakrti. AM rejects the meditation on crude object. According to AM, yoga means unification of unit consciousness with supreme consciousness.

Poorva Mimamsa
Poorva Mimamsa is based on the ritualistic portion of the Vedas. It can be called as philosophy of ritualism. Jaimini is the author. Sahara, Kumaria, Bhatta and Prabhakara are other great names. Jaimini holds that the Vedas are not merely their teachings on spiritual laws and principles but even their very words are eternal. The connection between a word and object named by it, between the sound and the sense, is eternal. Sound never exists, but sometimes manifest when uttered by man. Sound is eternal, because it serves to convey a meaning. The object denoted by name always goes with the name. Manifestations are mere Nama Rupa - name and form, Patanjali modified the doctrine of the eternity of sound (Shabda) by holding that the substance of the Veda is eternal, but not the words.

Concept of Jagat
Jagat is true and permanent. They believe in hell, heaven and deities. The world is controlled by the laws of Karma which are autonomous. Atmas are many. Atma can attain liberation if the injunctions of Veda are followed. According to Dr. Radhakrishnan. thee was no God in the system, later thinkers smuggled in God. AM does not subscribed to this school of ritualistic worship, heaven and hell.

Uttara Mimamsa or Vedanta
Vedanta takes off to eternal heights from the granite platform provided by Samkhya. The propounders of Mimamsa School took upon the responsibility to detect and remove the defects and inconsistencies that had developed, due to the un-evolved state of human intellect in the explanation of the relationship between the creator and his creation. Some philosophers propounded their doctrines merely for the satisfaction of their readers, while others painted their theories in glowing colors like a rainbow whose colorful rays appear suddenly in the firmament of logic to dazzle the eyes of the onlookers-and the next moment disappear behind the silver clouds of these philosophers of the Mimamsa school who attained special prominence as propounders of the Uttara Mimamsa philosophy, Acharya Badarayana Vyasa, Acarya Gaorapada, Acharya Govindapada, and Shrimat Shankaracarya are the pioneers.
All the interpreters of Uttara Mimamsa School accepted Brahma as the ultimate reality. Regarding the created world, some fully admitted it, some vaguely accepted it, and some admitted it only reluctantly while others did not accept it at all. According to them this creation is simply a procession of illusions. The mind, which considers the world as real, is an illusion. and the person who possesses this illusory mind is also an illusion. Only Brahma exists, nothing else.
The illusory entity called Maya is creating all these illusory ideas. Maya is false; she does not do anything in reality, only in appearance. Since Maya is unreal, her existence also is false. They say "The eight great continents, the seven vast oceans, Brahma. Surya, and Rudra, all these are unreal, nothing exists, neither you nor  I. So why do you vainly consider anything to be your own and increase the bondage of your attachment".
The irony of this is the propounders of these theories built impressive temples and monasteries in the false illusory world; they extracted large fortunes from the false, illusory world, they wrote numerous books on false, illusory palm or birch leaves and they devoted all their times and energy to the propagation of their false doctrines of Maya is this false, illusory world. And the strangest of this is the pioneer of the doctrine of illusion himself was declared to be the incarnation of Shiva. Thus in spite of all its verbosity and eloquence, it could not provide any philosophical base for the development of an extraordinary leader. The later scriptures written on the basis of this doctrine of illusion instilled in people's minds apathy and indifference to the world.

Nyaya Philosophy
Nyaya theory is pluralistic realism. It accepts the world as a system of independent realities, like material atoms, minds. Individual souls, and God, which are eternally related to one another in space, time and Patra. It does not give us a systematic philosophy of the world as a whole in the light of one universal absolute principle. The philosophic position of Nyaya is said to be realistic than that of Samkhya or Vedanta. The God is the architect and efficient cause who makes the world with the given material.

Vaiseshika
Maharshi Kanada created a stir in the world of philosophy by propagating his school of Vaiseshika Darshana. He declared, Karana Bhavat karyabhavah. Where there is no cause there is no effect. He explained that this cosmic mind which is manifested in the form of countless molecules. atoms, protons, neutrons etc must have a cause. To deny the cause is the height of intellectual folly that entity which controls the association of these particles is lishvara, the supreme controller. Thus Maharshi Kanada brought a great revolution in the world of thought. This great scholar of Gandhara bhumi was both a philosopher and a scientist.
The Vaishesika School of philosophy has accepted Ishvara and its functions and its relation with molecules, atoms etc confusing people with philosophical illusions.

Jainism
Jainism owes its origin to 24 teachers called tirthankaras who are regarded as liberated souls, who are looked upon as free, perfect, omniscient and all blissful. The first teacher Rishabhadeva and the last was Vardhamana is the 6th century B.C. Jainism does not accept the existence of God. His place is taken by Tirthankara whom the Jams worship. All souls are not equally conscious. Same like those in plants or in bodies have only the sense of touch. Every soul is capable of attaining infinite consciousness, power and happiness. Karmas lead to the bondage of the soul by matter.
Liberation is the expulsion of matter from the soul. Ignorance is the cause of passions. Knowledge alone can remove ignorance. Right faith, right knowledge and right conduct only can produce liberation. Jainism contains strong rules of conduct but not Sadhana process, which can make life sublime. their interpretation of Ahimsa and mode of living accordingly will make life impossible to continue. They took upon the physical world not as a product as it is made up of combinations of eternal air atoms, fire atoms, water atoms and earth atoms, as given by the Carvaka theory.

Buddhism
Buddhism gives us four noble truths. There is Misery, there is cause of misery thee is cessation of misery, and there is path leading to the cessation of misery. Desire is the cause of birth and rebirth, a source of misery.
Consciousness according to Buddhism is a stream of thought only. Nothing is permanent. Everything in the world is transitory, rather momentary. So he denies the existence of God and soul even Buddha did not trace the origin of the physical world. He does not answer what becomes of a liberated man when he quits his body.

Ananda Marga Ideology - Its Specific Characteristics
Ananda Marga is comprehensive philosophy -Spiritual and Social. It is a cult a distinct way of life with twin objectives -At'ma, Moksartham Jagad hitaya ca. Spiritual elevation and selfless social service. Its multifaceted organizational structure is for building a new human society, accelerating self-elevation and collective evolution.
1. The philosophy of Ananda Marga is enunciated in Ananda Sutram its philosophical treatise-Darshana Shastra
2. It's ethical concepts are given in 'Jiivan Veda', 'Subashita Samgraha' and 'Carya Carya' are its Dharma Shastra and Samaja shastra respectively.

Theory of God
AM believes in absolute terms like Monism. Purushottama of AM is comparable to the Ishvara of Orthodox schools of Indian Philosophy; Brahman of Vedanta to Saguna Brahma. Brahma is the collective form of Shiva and Shakti. Saguna Brahma is the efficient and material cause unlike in Samkhya.

Theory of Creation
AM Philosophy has for the first time given a consistent and scientific explanation of the theory of creation, which is in conformity with the present scientific researches.

Concept of Guna
Guna of Vaiseshika and Guna of AM are not the same. Guna of Vaiseshika is close to Tanmatra of AM where as Guna of AM is a binding principle. The theory of evolution gives a graphic detail from consciousness to matter and from matter to consciousness through the process of Saincara and Pratisaincara. Conscious effort is a must for spiritual elevation, otherwise there is a great possibility of a counter evolution AM admits that a particular planet may be a dead celestial body but the entire universe can never have a thermal death.
AM Philosophy throws ample light on Tanmatra Bhuta, Bala, Pranah, Mana, etc. which no other school of philosophy has done.

Mukti and Moksa
Mukti denotes temporary state of liberation - unification of the unit mind with the cosmic mind whereas Moksa means a state of permanent liberation -unification of unit consciousness with the supreme consciousness. In Savikalpa, mind crosses five lower cakras, whereas in Nirvikalpa mind crosses six cakras and reaches Sahasrara.

Concept of Taraka Brahma
Concept of Taraka Brahma is found only in Tantra. AM does not believe in Avataravada or the doctrine of reincarnation, but believes in Maha Sambhuti. The entire creation is called Sambhuti, When Parama Purusha takes the human form made of five fundamental factors, he comes within the domain of Saguna Brahma. Lord Krisna and Lord Shiva are considered as Mahasambhutis. Taraka Brahma is not a figure of philosophy. It is a creation of devotional sentiment. Nirguna Brahma is an objectless entity with no action or derivation, but Taraka Brahma is the middle point and can fulfill the functions of both. He guides, loves and favors his affectionate sons and daughters.

Purusottama
The collectively of Paramatman, macrocosm and microcosm is Saguna Brahma In Saguna Brahma Purusottama is the nucleus consciousness.

AM Sadhana
The method of initiation in AM is tantric as opposed to Vedic method. The new initiate is to take an oath, which is known as Abhisheka. Ananda Marga lays more stress on morality and practical cult than theoretical knowledge of scriptures and physico-sentimental [faith]

Highlights of AM
1. Ananda Marga is a happy synthesis of subjective approach and objective adjustments.
2. Dharma and universalism has been brought in mass level.
3. Concept of Madhuvidya and its practical application in mass has been done for the first time in human history.
4. The cult of Ananda Marga is to create a new man 'Sadvipra' is epitomized in 16 points covering the physical, psychic, spiritual and social aspects of human existence including health and hygiene.
5. Its moral code of conduct has been scientifically explained as to be acceptable by every reasonable and scientific minded person.
6. Spiritual practice of Sadhana with elaborate details has been so framed, to suit people of varying capacities.
7. The cult lays stress on the collective well being of society through constructive programmes in the filed of education relief and welfare.
8. It encourages cultivation of the arts music science and sports aft directed towards service and blessedness.
9. It wants to promote social consciousness among the wider masses with regard to the social evils and economic disparities, dogma and superstition.
10. The highest excellence of this cult is its universal character, application of science and technology for the good and happiness of all-"Sarvajana hitartham, Sarvajana sukhartham".
AM a big social and cultural movement, fighting against social evils. like caste, dowry, poverty illiteracy superstitions, dogma, inequality, exploitation, injustice immorality and indiscipline offering positive channels for its social reconstruction programmes .
Thus AM philosophy and its actional framework have a vision of new man and new society Sadvipra and Sadvipra samaj formation of a progressive society of moralists based on universal brotherhood and neo-humanistic principles with spirituality as the base progressively using science and technology for the integrated human welfare.
In AM one finds the tantra of Shiva, yoga of Krishna, austerity of Jainism, Dharma Chakra of Buddhism, social service of Christianity, brotherhood of Islam and socio-economic elements of Marxism.

Mixed Tantra

In the Indo-Aryan alphabet all fifty letters, from a to kśa, are acoustic roots of one action or another, and the totality of all these fifty acoustic roots constitutes the alphabet, called akśamálá.

A kind of mixed Tantra was evolved out of three different spiritual texts: the Puranas, the Tantras, and the Atharvaveda. In this mixed Tantra, the akśamálá was held by a Tantric deity known as Bhadrakálii (who is not the four-armed goddess depicted in mythology). When idol worship first started, human beings had not yet learned how to write or recognize the letters of the alphabet. To symbolize those fifty sounds, therefore, a garland of fifty human heads was placed around the neck of the effigy of Goddess Kálii, as it is the human mouth which utters words. The acoustic root of creation is a, the acoustic root of preservation is u, and the acoustic root of destruction is ma. So a, being the acoustic root of creation, was made the first letter. That is why the deity Bhadrakálii holds the first letter a in her hand while the remaining forty-nine letters, from á to kśa, are suspended from her neck. Of course, in the idols made nowadays, just fifteen to twenty faces are placed in the garland. The artists who make these effigies today are not aware of the philosophical significance, nor are the worshippers