Editing Ananda Marga (section)

== Spiritual and social philosophy ==
The philosophy of Ánanda Márga is a synthetic outlook, recognizing a theistic singularity or 'Supreme Consciousness',<ref>See: Shrii Shrii Ánandamúrti, 1954, pp. 15, 68.</ref> which is claimed to be both [[Transcendence (religion)|transcendental]] and manifested in all.
To this end Ánanda Márga suggests what it claims is a practical, rational, and systematic way of life for the balanced development of all human potentialities: physical, psychic and spiritual. This incorporate practices from hygiene, diet, and yoga postures, to a  technique of meditation based on moral rules directed to inner fulfillment. It recognizes that a balance is needed between the spiritual and mundane aspects of existence, and that neither one should be neglected at the [[expense]] of the other. Hence, the goal of Ánanda Márga is "[[self-realization]] and the welfare of all".

=== Spiritual philosophy ===
[[File:DadasKirtan3.jpg|thumb|Photo ([[Italy]] July 1978) of an international group of Ánanda Márga followers singing a [[Kirtan]] on the occasion of Sarkar's presumed liberation]]
[[File:CrescentMoon2.JPG|thumb|Kaoshiki dance]]

The spiritual philosophy of Ánanda Márga recognizes that the universe is the creation of the mental thought waves of the 'Supreme consciousness'. The following is a brief list of the essential elements of Ánanda Márga spiritual philosophy:
* '''Atma''' or '''[[Soul]]''' and '''[[Paramatma]]''' or the '''[[Cosmic Consciousness]]''': the Consciousness (''Purusa'') is reflected in the unit objects forming the "unit consciousness" or ''atma''. Particularly the reflection of the soul on the mind is called ''{{lang|sa-Latn|jiivatma}}'' and in that case the "reflector-soul" is called ''Paramatma'' (Supreme Soul).<ref group=note>''{{lang|sa-Latn|Visaya purusavabhashah jiivatma}}'': "The reflection of Consciousness – ''Purusa'' – in the unit object is known as ''{{lang|sa-Latn|jiivatma}}'' – "unit soul" – (''Ananda Sutram'', Chapter 2, Sutra 8 (2–8) in Avadhūtika Ānanda Mitra Ācāryā, 1981).</ref>

{{Infobox
|title       =Yama-Niyama
<!-- This infobox is based on the 10 principles of yogic morality (yama-niyama)
as explained by Sarkar in ''A Guide to Human Conduct''. -->

|headerstyle =background:#ccf;
|labelstyle  =background:#ddf;

|header1=Yama (Restraint)
  | label2= Ahim'sa' (Benignity)
  | data2=Thinking, speaking, and acting without inflicting pain or harm on another
  | label3= Satya (Benevolence)
  | data3=Thinking and speaking with goodwill
  | label4= Asteya<br />(Honesty)
  | data4=Not taking or keeping what belongs to others
  | label5= Brahmacarya (Ideation)
  | data5=Constant mental association with the Supreme
  | label6= Aparigraha (Frugality)
  | data6=Non-indulgence in superfluous amenities
|header7=Niyama (Regulation)
  | label8= Shaoca (Cleanliness)
  | data8=Physical and mental purity, both internal and external
  | label9= Santos'a (Contentment)
  | data9=Maintaining a state of mental ease
  | label10= Tapah<br />(Sacrifice)
  | data10=Acceptance of sufferings to reach the spiritual goal
  | label11= Sva'dhya'ya (Contemplation)
  | data11=Clear understanding of any spiritual subject
  | label12= Iishvara Pran'idha'na (Dedication)
  | data12=Adopting the Cosmic Controller as the only ideal of life and moving with ever-accelerating speed toward that Desideratum

|belowstyle=background:#ddf;
|below=Intent is primary, but both intent and action should conform if possible.
}}
* '''Realms of the [[Mind]]''': according to Ánanda Márga philosophy the human mind is composed of five layers called ''Kosas'':<ref group=note>The last three deeper layers are collectively called "Causal Mind". "Causal" signifies that these layers are in the most direct contact with the "Causal Consciousness" from which the mind has evolved and within which it exists.</ref> 1)''Kamamaya Kosa'' ("desire layer") or "Crude Mind": is the crudest layer, purified through adherence to the yogic code of morality, Yama-Niyama.<ref group=note>This ''Kosa'' controls the various autonomic activities of the body and the expression of the mental propensities, known as ''vrtti''.</ref> 2)''Manomaya Kosa'' ("layer of thinking") or "Subtle Mind": is the layer of thought and memory.<ref group=note>This ''Kosa'' gives experience of pleasure and pain. It is developed naturally through physical clash, and in ''Ánanda Márga sadhana'' by ''pranayama'' with cosmic ideation.</ref> 3)''Atimanasa Kosa'' or "Supramental Mind": is the intuitive layer.<ref group=note>This ''Kosa''  gives the capacity of intuitive dreams, clairvoyance, telepathy and creative insight. It is developed naturally through psychic clash, and in ''Ánanda Márga sadhana'' by methods of ''pratyahara'' (withdrawal) such as ''shuddhis'' and ''Guru Puja''.</ref> 4)''Vijinanamaya Kosa'' ("layer of the special knowledge") or "Subliminal Mind": is the layer of conscience or discrimination (''{{lang|sa-Latn|viveka}}'') and ''{{lang|sa-Latn|[[Vairagya|vaeragya]]}}'' (non-attachment).<ref group=note>This ''Kosa'' is developed naturally through psychic clash, and its development is accelerated by the process of ''dharana''.</ref> 5)''Hiranyamaya Kosa'' ("golden level") or "Subtle Causal Mind": is the subtlest layer. Here the [[awareness]] of mind is very close to the direct [[experience]] of "Supreme Consciousness".<ref group=note>Here there is only the separation of a thin veil of ignorance. This ''Kosa'' is developed naturally through the attraction for the Great, and ''[[Dhyana in Hinduism|dhyana]]'' accelerates this process for spiritual aspirant).</ref>
* '''[[Microvita theory]]''': ''Microvita'' means "micro-life". The concept was introduced in 1986 through a series of lectures by Sarkar. According to this notion, microvita are entities which come within the realms both of physicality and of psychic expression. They are imagined as smaller and subtler than physical atoms and subatomic particles. So far as physicality is concerned, the position of these microvita is just between ectoplasm and electron, but they are neither ectoplasm nor electron.{{sfn|Dalal|2011|p=325}} The author predicted that they would be recognized by conventional science when it is developed much further.

=== Social philosophy ===

The social outlook of Ánanda Márga asserts that human beings are an expression of the Supreme Being, the welfare of the individual is linked with the welfare of the collective,{{sfn|Jones|Ryan|2007b|pp=34–35}} each relying on the other for its existence and dynamism. According to this philosophy everyone has the right to equal opportunities of life and development and as such there should be no discrimination on the basis of superficial barriers such as race, nationality and religion. Ánanda Márga advocates a state if live,{{sfn|Jones|Ryan|2007b|pp=34–35}} a world of justice, security and peace for all.<ref>{{Cite web |url=http://anandamarga.org/social-philosophy/ |title=Ánanda Márga Social Philosophy |access-date=21 April 2012 |archive-date=13 August 2006 |archive-url=https://web.archive.org/web/20060813215852/http://www.anandamarga.org/social-philosophy/ |url-status=live }}</ref> The social philosophy covers neohumanism, education, culture, and the organisation's own [[Progressive utilization theory]] (PROUT).{{sfn|Jones|Ryan|2007a|pp=30–31}}{{sfn|Jones|Ryan|2007b|pp=34–35}} The philosophy reinterprets the general concept of culture by inserting it into a new universalistic outlook. As described by Antonello Maggipinto, "Sarkar offers a new point of view, with a large universalistic explanation: 'the culture of the whole human race is one, but marked by different local manifestations ... it is the same, but varying in expression.'"{{sfn|Maggipinto|2000}}<ref>{{cite book |title=Routledge Encyclopedia of Philosophy: Sociology of knowledge to Zaroastrianism |editor-first=Edward |editor-last=Craig |editor-link=Edward Craig (philosopher) |publisher= Routledge (Taylor & Francis) |year=1998 |isbn=0-415-16916-X}}</ref> In 1968, Sarkar founded the organization "Proutist Block of India" to further the ideals of his theory through political and social action.{{sfn|Fukui|1985|p=357}}

=== Tantra in Ánanda Márga ===
{{quote box|width=30em|bgcolor=#c6dbf7|title=Shrii Shrii Anandamurti on ''tantrics'' and ''tantric'' cult |align=left|quote=A person who, irrespective of caste, creed or religion, aspires for spiritual expansion or does something concrete, is a Tantric. Tantra in itself is neither a religion nor an 'ism'. Tantra is a fundamental spiritual science. So wherever there is any spiritual practice it should be taken for granted that it stands on the Tantric cult. Where there is no spiritual practice, where people pray to God for the fulfilment of narrow worldly desires, where people's only slogan is "Give us this and give us that" – only there do we find that Tantra is discouraged. So only those who do not understand Tantra, or even after understanding Tantra do not want to do any spiritual practice, oppose the cult of Tantra.|source=Sarkar's "Tantra and its Effect on Society", 1959.{{sfn|Anandamurti|1959}}}}

Sarkar weaves continuity with the ancient philosophy of [[Tantra]], infusing new insights in human psychology, social theory and in each individuals' roles as spiritual and "socio-economic-cultural-political" beings. Ánanda Márga Tantra is claimed to have a broad metaphysical base which allows for ways of knowing, feeling and processing which go beyond intellectuality or limited rationality. Priorities are given to the spiritual development, as Sarkar notes, "spiritual life controls all other arenas of human life."<ref>{{Cite web |url=http://www.gurukul.edu/ |title=Bussey, Marcus. ''Homo Tantricus: Tantra as an Episteme for Future Generations'' |access-date=25 January 2010 |archive-date=5 January 2010 |archive-url=https://web.archive.org/web/20100105072325/http://www.gurukul.edu/ |url-status=live }}</ref> Ánanda Márga Tantra is claimed to be a principle which if practiced will lead to the desired objective. The essence of Tantra is to awaken the latent spiritual force in the human personality and unify oneself with the Cosmic Consciousness.<ref>Coyle, G. 1985 {{page needed|date=September 2021}}</ref>

=== ''Guru'' and disciple ===

According to tantric tradition a proper [[preceptor]] and a proper disciple are both essential for success on the path of Tantra.
P.R. Sarkar clearly explains<ref>See: Shrii Shrii Anandamurti, 1982 and 1994.</ref> that, disciples are of three categories: 1) disciples that acquire spiritual knowledge when they are in close contact with the preceptor, but as soon as they are apart from him they forget all his/her teachings, 2) disciples that learn many things from the preceptor with great hardship, but do not take proper care to preserve those instructions. They lose their hard-earned knowledge out of negligence, 3) disciples that carefully preserve deep in their minds and hearts whatever they have learned from their preceptor by wisely putting those teachings into practice. This is the best category of disciples.