When we can treat all existing persons as human, it will be time enough to think about having more.
– Athelstan Spilhaus
South African-American geophysicist and oceanographer
Project Susthiti — Healing Our COVID Caregivers
COVID cases have re-surfaced again, unfortunately. This time, let’s give our caregivers their due share of recognition. This pandemic has forced our overall healthcare system, our care receivers and caregivers to deal with umpteen new challenges. Often, we tend to forget the wellness and well-being of the caregivers, better known as COVID Warriors since our focus has primarily been on the care receiver. Caregivers too need healing to raise their well-being and wellness so that they can enhance their care-giving ability. As a response to this lacuna, Project Susthiti designed and offered a programme blending Yoga Therapy and Music Therapy to help the COVID Warriors battle stress and burn-out.
Lights on Life
Pulses of truth that clears up life’s pathway and makes it a joyful and confident journey
Questions and Answers
Our ordinary life is fraught with doubts, confusions and questions on its various aspects. Our Questions and Answers section is a compilation of questions on multiple subjects, asked by aspirants to Sri Aurobindo and The Mother and the answers given by Them. Please visit - an answer may be awaiting you, even if you do not have a question.
The true business of man upon earth is to express in the type of humanity a growing image of the Divine.
On life’s journey, we are sometimes struck by a distressing obstacle in our path, numbing our strength and capacities to move ahead. Or it could also be a strong aspiration that blindly seeks an expression. At these times, if we concentrate and sincerely search for an inner guidance, it does somehow reach us through some means and a path opens up, almost like miracle! If you are in a situation like this, try our Guidance section and see if it helps. Do share your experience with us.
Events and Announcements
Glimpses of recent activities at SAS
AuroYouth Regional Workshop @Bangalore
As part of the celebration of 150th birth anniversary of Sri Aurobindo, Sri Aurobindo Society – Bengaluru Branch organised an AuroYouth Regional Workshop for the AuroYouth trainees in the State of Karnataka, from 24 to 26 June 2022. The workshop was conducted by Sri Shivakumar, Sri Srinivas Mulugu and Ms Sneha Kondapally of AuroYouth, at the Sri Aurobindo Complex, J.P. Nagar, Bangalore. Around 24 trainees from the different parts of Karnataka attended the workshop.
Workshop Fortnight at NAMAH
NAMAH, the Journal of Integral Health is hoisting a couple of workshops this fortnight. ‘Authentic Living’, an online workshop to be conducted from 19 to 22 July, 2022, will help one discover the secret to authentic living, while ‘Evolving Towards Integral Self-Perfection’ the other workshop scheduled to be held from July 25 to 29, 2022, is for those who aspire for self-perfection.
Gurugram – Sri Aurobindo’s sacred Relics
The sacred Relics of Sri Aurobindo were received by Shri Krishan Sethi, Chairman of the Gurugram Branch of the Society and his team from Shri Manoj Das Gupta, Managing Trustee of Sri Aurobindo Ashram on 25th June 2022 at 10 am. After having received the Relics they were taken to the Society’s Beach Office where they were placed on the Mother’s chair for about an hour for people to come and offer their pranams. The Team reached Gurugram with the Relics by 8 pm followed by a short collective meditation at the Centre. On 26th June at 10 am there was a short talk by Shri Pradeep Narang, who explained the significance of the Relics and the experience of some Centres after they enshrined the Relics. Later on the Relics were enshrined in an atmosphere replete with devotion. After the enshrinement of the Relics all those present offered their pranams.
Rishi Sri Aurobindo and his vision on Resurgence of Asia
Dr. Kishor Kumar Tripathy, Member Secretary, AuroBharati, chaired a session on “Rishi Sri Aurobindo and his vision on Resurgence of Asia” during a conference on “Relevance of the Universal Mission of the Bengal Renaissance for a Sustainable Future for India and the World” organized by the Kolkata Society for Asian Studies, Maulana Abul Kalam Azad Institute for Asian Studies and Anthropological Survey of India.
Books Launch-cum-Reading @ Aura Experience Store
Saturday evenings are meant for fun and entertainment in Pondicherry, but it was the other way round on 25 June @ Aura on the Pondy Beach Road. Three Pondicherry-based authors read excerpts from their recently published books in an engaging book-launch event that had a magical spell on their audiences.
Sesquicentennial Celebrations at the Assam Centre
Sri Aurobindo Society (SAS), Assam State Committee celebrated the 150th Birth Anniversary of Sri Aurobindo on 18 June 2022. Prof. Jagdish Mukhi, Hon'ble Governor of Assam inaugurated the event by lighting the ceremonial lamp. Prof. Amalendu Chakrabarty, Vice-Chancellor of Rabindra Nath Tagore University, Dr. S.M. Tanvir Monsur, Assistant High Commissioner of Bangladesh and Mr. Ansul Gupta, GM, North-east Frontier Railway were the other dignitaries present. Dr. N.K. Bhattacharjee, Chairman, SAS, ASC welcomed the gathering.
Sri Aurobindo: A New Dawn - Film in the Making
An animation film ‘Sri Aurobindo: A New Dawn’ is being made by Sri Aurobindo Society, to inspire the youth of India and the world, through the story of Sri Aurobindo and his immense contribution to the renaissance of India. This is our offering for the 150th year of Sri Aurobindo’s birth.
We have commissioned this project to India’s leading professional animation studio: Studio Eeksaurus Productions Pvt. Ltd., Mumbai, and the film has reached the storyboarding stage which is in full swing.
Here is a brief introduction to this Project by Shivakumar, Project Lead, Sri Aurobindo Society: Introduction to Animation Film Project by Shivakumar
Let us join hands to make this inspirational film! Donate
Global Centre for Integral Yoga
Matriniketan is a spacious and aesthetically designed heritage building in Pondicherry built in the Indo-French fusion architectural style. The site was being renovated as a Global Centre for Integral Yoga over the past several years. In a simple function organized by AuroYajna, the members of the Sri Aurobindo Society held a collective meditation offering this beautiful space to the Mother and Sri Aurobindo.
Offering in Humility and Gratitude
We stepped into a significant year on 15 August 2021 as it starts the 150th birth anniversary of Sri Aurobindo and the 75th year of India’s independence. This section is our humble offering to this momentous occasion. We will bring a few golden glimpses from the Master’s avataric life as well as a few glorious achievements of independent India.
Here we share with you the specific names given by Sri Aurobindo to the ‘minds’ that can grade consciousness at different levels. He writes,
“It is not to be supposed that the circumstances and the lines of the transition would be the same for all, for here we enter into the domain of the infinite: but, since there is behind all of them the unity of a fundamental truth, the scrutiny of a given line of ascent may be expected to throw light on the principle of all ascending possibilities; such a scrutiny of one line is all that can be attempted. This line is, as all must be, governed by the natural configuration of the stair of ascent: there are in it many steps, for it is an incessant gradation and there is no gap anywhere; but, from the point of view of the ascent of consciousness from our mind upwards through a rising series of dynamic powers by which it can sublimate itself, the gradation can be resolved into a stairway of four main ascents, each with its high level of fulfilment.
These gradations may be summarily described as a series of sublimations of the consciousness through Higher Mind, Illumined Mind and Intuition into Overmind and beyond it; there is a succession of self-transmutations at the summit of which lies the Supermind or Divine Gnosis.
All these degrees are gnostic in their principle and power; for even at the first we begin to pass from a consciousness based on an original Inconscience and acting in a general Ignorance or in a mixed Knowledge-Ignorance to a consciousness based on a secret self-existent Knowledge and first acted upon and inspired by that light and power and then itself changed into that substance and using entirely this new instrumentation. In themselves these grades are grades of energy-substance of the Spirit:
…When the powers of any grade descend completely into us, it is not only our thought and knowledge that are affected,—the substance and very grain of our being and consciousness, all its states and activities are touched and penetrated and can be remoulded and wholly transmuted. Each stage of this ascent is therefore a general, if not a total, conversion of the being into a new light and power of a greater existence…
In the descent of these higher grades upon us it is this greater light, force, essence of being and consciousness, energy of delight that enter into mind, life, body, change and repair their diminished and diluted and incapable substance, convert it into its own higher and stronger dynamis of spirit and intrinsic form and force of reality.
Our first decisive step out of our human intelligence, our normal mentality, is an ascent into a higher Mind, a mind no longer of mingled light and obscurity or half-light, but a large clarity of the spirit. Its basic substance is a Unitarian sense of being with a powerful multiple dynamisation capable of the formation of a multitude of aspects of knowledge, ways of action, forms and significances of becoming, of all of which there is a spontaneous inherent knowledge. It is therefore a power that has proceeded from the Overmind,—but with the Supermind as its ulterior origin,—as all these greater powers have proceeded: but its special character, its activity of consciousness are dominated by Thought; it is a luminous thought-mind, a mind of spirit-born conceptual knowledge. An all-awareness emerging from the original identity, carrying the truths the identity held in itself, conceiving swiftly, victoriously, multitudinously, formulating and by self-power of the Idea effectually realising its conceptions, is the character of this greater mind of knowledge…
This is the Higher Mind in its aspect of cognition; but there is also the aspect of will, of dynamic effectuation of the Truth: here we find that this greater more brilliant Mind works always on the rest of the being, the mental will, the heart and its feelings, the life, the body, through the power of thought, through the idea-force. It seeks to purify through knowledge, to deliver through knowledge, to create by the innate power of knowledge. The idea is put into the heart or the life as a force to be accepted and worked out; the heart and life become conscious of the idea and respond to its dynamisms and their substance begins to modify itself in that sense, so that the feelings and actions become the vibrations of this higher wisdom, are informed with it, filled with the emotion and the sense of it: the will and the life impulses are similarly charged with its power and its urge of self-effectuation; even in the body the idea works so that, for example, the potent thought and will of health replaces its faith in illness and its consent to illness, or the idea of strength calls in the substance, power, motion, vibration of strength; the idea generates the force and form proper to the idea and imposes it on our substance of mind, life or matter. It is in this way that the first working proceeds; it charges the whole being with a new and superior consciousness, lays a foundation of change, prepares it for a superior truth of existence.
This greater Force is that of the Illumined Mind, a Mind no longer of higher Thought, but of spiritual light. Here the clarity of the spiritual intelligence, its tranquil daylight, gives place or subordinates itself to an intense lustre, a splendour and illumination of the spirit: a play of lightnings of spiritual truth and power breaks from above into the consciousness and adds to the calm and wide enlightenment and the vast descent of peace which characterise or accompany the action of the larger conceptual-spiritual principle, a fiery ardour of realisation and a rapturous ecstasy of knowledge. A downpour of inwardly visible Light very usually envelops this action; for it must be noted that, contrary to our ordinary conceptions, light is not primarily a material creation and the sense or vision of light accompanying the inner illumination is not merely a subjective visual image or a symbolic phenomenon: light is primarily a spiritual manifestation of the Divine Reality illuminative and creative; material light is a subsequent representation or conversion of it into Matter for the purposes of the material Energy. There is also in this descent the arrival of a greater dynamic, a golden drive, a luminous “enthousiasmos” of inner force and power which replaces the comparatively slow and deliberate process of the Higher Mind by a swift, sometimes a vehement, almost a violent impetus of rapid transformation.
The Illumined Mind does not work primarily by thought, but by vision; thought is here only a subordinate movement expressive of sight. The human mind, which relies mainly on thought, conceives that to be the highest or the main process of knowledge, but in the spiritual order thought is a secondary and a not indispensable process. In its form of verbal thought, it can almost be described as a concession made by Knowledge to the Ignorance, because that Ignorance is incapable of making truth wholly lucid and intelligible to itself in all its extent and manifold implications except through the clarifying precision of significant sounds; it cannot do without this device to give to ideas an exact outline and an expressive body…
Thought creates a representative image of Truth; it offers that to the mind as a means of holding Truth and making it an object of knowledge; but the body itself of Truth is caught and exactly held in the sunlight of a deeper spiritual sight to which the representative figure created by thought is secondary and derivative, powerful for communication of knowledge, but not indispensable for reception or possession of knowledge.
A consciousness that proceeds by sight, the consciousness of the seer, is a greater power for knowledge than the consciousness of the thinker. The perceptual power of the inner sight is greater and more direct than the perceptual power of thought: it is a spiritual sense that seizes something of the substance of Truth and not only her figure; but it outlines the figure also and at the same time catches the significance of the figure, and it can embody her with a finer and bolder revealing outline and a larger comprehension and power of totality than thought-conception can manage. As the Higher Mind brings a greater consciousness into the being through the spiritual idea and its power of truth, so the Illumined Mind brings in a still greater consciousness through a Truth Sight and Truth Light and its seeing and seizing power. It can effect a more powerful and dynamic integration; it illumines the thought-mind with a direct inner vision and inspiration, brings a spiritual sight into the heart and a spiritual light and energy into its feeling and emotion, imparts to the life-force a spiritual urge, a truth inspiration that dynamises the action and exalts the life movements; it infuses into the sense a direct and total power of spiritual sensation so that our vital and physical being can contact and meet concretely, quite as intensely as the mind and emotion can conceive and perceive and feel, the Divine in all things; it throws on the physical mind a transforming light that breaks its limitations, its conservative inertia, replaces its narrow thought-power and its doubts by sight and pours luminosity and consciousness into the very cells of the body. In the transformation by the Higher Mind the spiritual sage and thinker would find his total and dynamic fulfilment; in the transformation by the Illumined Mind there would be a similar fulfilment for the seer, the illumined mystic, those in whom the soul lives in vision and in a direct sense and experience: for it is from these higher sources that they receive their light and to rise into that light and live there would be their ascension to their native empire.
But these two stages of the ascent enjoy their authority and can get their own united completeness only by a reference to a third level; for it is from the higher summits where dwells the intuitional being that they derive the knowledge which they turn into thought or sight and bring down to us for the mind’s transmutation. Intuition is a power of consciousness nearer and more intimate to the original knowledge by identity; for it is always something that leaps out direct from a concealed identity. It is when the consciousness of the subject meets with the consciousness in the object, penetrates it and sees, feels or vibrates with the truth of what it contacts, that the intuition leaps out like a spark or lightning-flash from the shock of the meeting; or when the consciousness, even without any such meeting, looks into itself and feels directly and intimately the truth or the truths that are there or so contacts the hidden forces behind appearances, then also there is the outbreak of an intuitive light; or, again, when the consciousness meets the Supreme Reality or the spiritual reality of things and beings and has a contactual union with it, then the spark, the flash or the blaze of intimate truth-perception is lit in its depths. This close perception is more than sight, more than conception: it is the result of a penetrating and revealing touch which carries in it sight and conception as part of itself or as its natural consequence. A concealed or slumbering identity, not yet recovering itself, still remembers or conveys by the intuition its own contents and the intimacy of its self-feeling and self-vision of things, its light of truth, its overwhelming and automatic certitude…
When this original or native Intuition begins to descend into us in answer to an ascension of our consciousness to its level or as a result of our finding of a clear way of communication with it, it may continue to come as a play of lightning-flashes, isolated or in constant action; but at this stage the judgment of reason becomes quite inapplicable, it can only act as an observer or registrar understanding or recording the more luminous intimations, judgments and discriminations of the higher power.
Intuition has a fourfold power. A power of revelatory truth seeing, a power of inspiration or truth-hearing, a power of truth-touch or immediate seizing of significance, which is akin to the ordinary nature of its intervention in our mental intelligence, a power of true and automatic discrimination of the orderly and exact relation of truth to truth,—these are the fourfold potencies of Intuition. Intuition can therefore perform all the action of reason—including the function of logical intelligence, which is to work out the right relation of things and the right relation of idea with idea,—but by its own superior process and with steps that do not fail or falter.
It takes up also and transforms into its own substance not only the mind of thought, but the heart and life and the sense and physical consciousness: already all these have their own peculiar powers of intuition derivative from the hidden Light; the pure power descending from above can assume them all into itself and impart to these deeper heart-perceptions and life-perceptions and the divinations of the body a greater integrality and perfection. It can thus change the whole consciousness into the stuff of intuition; for it brings its own greater radiant movement into the will, into the feelings and emotions, the life-impulses, the action of sense and sensation, the very workings of the body consciousness; it recasts them in the light and power of truth and illumines their knowledge and their ignorance. A certain integration can thus take place, but whether it is a total integration must depend on the extent to which the new light is able to take up the subconscient and penetrate the fundamental Inconscience. Here the intuitive light and power may be hampered in its task because it is the edge of a delegated and modified supermind, but does not bring in the whole mass or body of the identity knowledge.
The next step of the ascent brings us to the Overmind; the intuitional change can only be an introduction to this higher spiritual overture. But we have seen that the Overmind, even when it is selective and not total in its action, is still a power of cosmic consciousness, a principle of global knowledge which carries in it a delegated light from the supramental gnosis. It is, therefore, only by an opening into the cosmic consciousness that the overmind ascent and descent can be made wholly possible: a high and intense individual opening upwards is not sufficient,—to that vertical ascent towards summit Light there must be added a vast horizontal expansion of the consciousness into some totality of the Spirit. At the least, the inner being must already have replaced by its deeper and wider awareness the surface mind and its limited outlook and learned to live in a large universality; for otherwise the overmind view of things and the overmind dynamism will have no room to move in and effectuate its dynamic operations.
When the overmind descends, the predominance of the centralising ego-sense is entirely subordinated, lost in largeness of being and finally abolished; a wide cosmic perception and feeling of a boundless universal self and movement replaces it: many motions that were formerly ego-centric may still continue, but they occur as currents or ripples in the cosmic wideness. Thought, for the most part, no longer seems to originate individually in the body or the person but manifests from above or comes in upon the cosmic mind waves: all inner individual sight or intelligence of things is now a revelation or illumination of what is seen or comprehended, but the source of the revelation is not in one’s separate self but in the universal knowledge; the feelings, emotions, sensations are similarly felt as waves from the same cosmic immensity breaking upon the subtle and the gross body and responded to in kind by the individual centre of the universality; for the body is only a small support or even less, a point of relation, for the action of a vast cosmic instrumentation. In this boundless largeness, not only the separate ego but all sense of individuality, even of a subordinated or instrumental individuality, may entirely disappear;
the cosmic existence, the cosmic consciousness, the cosmic delight, the play of cosmic forces are alone left: if the delight or the centre of Force is felt in what was the personal mind, life or body, it is not with a sense of personality but as a field of manifestation, and this sense of the delight or of the action of Force is not confined to the person or the body but can be felt at all points in an unlimited consciousness of unity which pervades everywhere.
But there can be many formulations of overmind consciousness and experience; for the overmind has a great plasticity and is a field of multiple possibilities. In place of an uncentred and unplaced diffusion there may be the sense of the universe in oneself or as oneself: but there too this self is not the ego; it is an extension of a free and pure essential self-consciousness or it is an identification with the All,—the extension or the identification constituting a cosmic being, a universal individual. In one state of the cosmic consciousness there is an individual included in the cosmos but identifying himself with all in it, with the things and beings, with the thought and sense, the joy and grief of others; in another state there is an inclusion of beings in oneself and a reality of their life as part of one’s own being.
In the transition towards the supermind this centralising action tends towards the discovery of a true individual replacing the dead ego, a being who is in his essence one with the supreme Self, one with the universe in extension and yet a cosmic centre and circumference of the specialised action of the Infinite. These are the general first results and create the normal foundation of the overmind consciousness in the evolved spiritual being, but its varieties and developments are innumerable.
The consciousness that thus acts is experienced as a consciousness of Light and Truth, a power, force, action full of Light and Truth, an aesthesis and sensation of beauty and delight universal and multitudinous in detail, an illumination in the whole and in all things, in the one movement and all movements, with a constant extension and play of possibilities which is infinite, even in its multitude of determinations endless and indeterminable. If the power of an ordering overmind gnosis intervenes, then there is a cosmic structure of the consciousness and action, but this is not like the rigid mental structures; it is plastic, organic, something that can grow and develop and stretch into the infinite. All spiritual experiences are taken up and become habitual and normal to the new nature; all essential experiences belonging to the mind, life, body are taken up and spiritualised, transmuted and felt as forms of the consciousness, delight, power of the infinite existence. Intuition, illumined sight and thought enlarge themselves; their substance assumes a greater substantiality, mass, energy, their movement is more comprehensive, global, many-faceted, more wide and potent in its truth-force: the whole nature, knowledge, aesthesis, sympathy, feeling, dynamism become more catholic, all-understanding, all-embracing, cosmic, infinite.
The overmind change is the final consummating movement of the dynamic spiritual transformation; it is the highest possible status-dynamis of the spirit in the spiritual-mind plane. It takes up all that is in the three steps below it and raises their characteristic workings to their highest and largest power, adding to them a universal wideness of consciousness and force, a harmonious concert of knowledge, a more manifold delight of being.
But there are certain reasons arising from its own characteristic status and power that prevent it from being the final possibility of the spiritual evolution. It is a power, though the highest power, of the lower hemisphere; although its basis is a cosmic unity, its action is an action of division and interaction, an action taking its stand on the play of the multiplicity. Its play is, like that of all Mind, a play of possibilities; although it acts not in the Ignorance but with the knowledge of the truth of these possibilities, yet it works them out through their own independent evolution of their powers. It acts in each cosmic formula according to the fundamental meaning of that formula and is not a power for a dynamic transcendence.
Here in earth-life it has to work upon a cosmic formula whose basis is the entire nescience which results from the separation of Mind, Life and Matter from their own source and supreme origin. Overmind can bridge that division up to the point at which separative Mind enters into Overmind and becomes a part of its action; it can unite individual mind with cosmic mind on its highest plane, equate individual self with cosmic self and give to the nature an action of universality; but it cannot lead Mind beyond itself, and in this world of original Inconscience it cannot dynamise the Transcendence: for it is the supermind alone that is the supreme self-determining truth-action and the direct power of manifestation of that Transcendence. If then the action of evolutionary Nature ended here, the Overmind, having carried the consciousness to the point of a vast illumined universality and an organised play of this wide and potent spiritual awareness of utter existence, force-consciousness and delight, could only go farther by an opening of the gates of the Spirit into the upper hemisphere and a will to enable the soul to depart out of its cosmic formation into the Transcendence.
In the terrestrial evolution itself the overmind descent would not be able to transform wholly the Inconscience; all that it could do would be to transform in each man it touched the whole conscious being, inner and outer, personal and universally impersonal, into its own stuff and impose that upon the Ignorance illumining it into cosmic truth and knowledge. But a basis of Nescience would remain; it would be as if a sun and its system were to shine out in an original darkness of Space and illumine everything as far as its rays could reach so that all that dwelt in the light would feel as if no darkness were there at all in their experience of existence. But outside that sphere or expanse of experience the original darkness would still be there and, since all things are possible in an overmind structure, could reinvade the island of light created within its empire…
The evolved spiritual individual would be there, there might evolve also a spiritual community or communities in the same world as mental man and the vital being of the animal, but each working out its independent existence in a loose relation within the terrestrial formula. The supreme power of the principle of unity taking all diversities into itself and controlling them as parts of the unity, which must be the law of the new evolutionary consciousness, would not as yet be there. Also by this much evolution there could be no security against the downward pull or gravitation of the Inconscience which dissolves all the formations that life and mind build in it, swallows all things that arise out of it or are imposed upon it and disintegrates them into their original matter. The liberation from this pull of the Inconscience and a secured basis for a continuous divine or gnostic evolution would only be achieved by a descent of the Supermind into the terrestrial formula, bringing into it the supreme law and light and dynamis of the spirit and penetrating with it and transforming the inconscience of the material basis. A last transition from Overmind to Supermind and a descent of Supermind must therefore intervene at this stage of evolutionary Nature.
Overmind and its delegated powers, taking up and penetrating mind and the life and body dependent upon mind, would subject all to a greatening process; at each step of this process a greater power and a higher intensity of gnosis less and less mixed with the loose, diffused, diminishing and diluting stuff of mind could establish itself: but all gnosis is in its origin power of supermind, so that this would mean a greater and greater influx of a half-veiled and indirect supramental light and power into the nature. This would continue until the point was reached at which overmind would begin itself to be transformed into supermind; the supramental consciousness and force would take up the transformation directly into its own hands, reveal to the terrestrial mind, life, bodily being their own spiritual truth and divinity and, finally, pour into the whole nature the perfect knowledge, power, significance of the supramental existence. The soul would pass beyond the borders of the Ignorance and cross its original line of departure from the supreme Knowledge: it would enter into the integrality of the supramental gnosis; the descent of the gnostic Light would effectuate a complete transformation of the Ignorance.
This or something more largely planned on these lines might be regarded as the schematic, logical or ideal account of the spiritual transformation, a structural map of the ascent to the supramental summit, looked at as a succession of separate steps, each accomplished before the passage to the next commences. It would be as if the soul, putting forth an organised natural individuality, were a traveller mounting the degrees of consciousness cut out in universal Nature, each ascent carrying it totally as a definite integer, as a separate body of conscious being, from one state of its existence to the next in order.”
– CWSA-22, pp. 972-990
In addition to being a caterer by profession, Vijayalakshmi also has keen interest in photography. An ardent devotee of the Mother and Sri Aurobindo, she considers her profession and passion as a service to the Divine. We are happy to showcase Vijayalakshmi’s finest photographs in this week’s Readers’ Column.
Dose of Sunshine
(…is all we need to embrace life with a smile!)
Potion of Laughter
Going over the above article on responsible dads, we thought it’s time now to chill out! This time the jokes are on dads!
Dad: Did you hear about the kidnapping at school?
Son: No. What happened?
Dad: The teacher woke him up.
Son: Dad, why do cows wear bells?
Dad: Because their horns don’t work.
Dad: Did you get a haircut?
Son: No, I got them all cut!
A Capsule of Good News
Dads on Duty
Being a dad is a huge responsibility.As all are aware, parenting has become the toughest of jobs these days.
With techno-savvy and restless kids at home, it has become a mighty challenge for both the parents to handle them. This article is about a group of dads who united to ensure that their children are safe at schools during any outbreak of violence. Let’s not repeatedly hold teachers and the school management responsible for every tragic incident that occurs. It’s time we as parents helped schools bring up children in a positive, joyous and safer environment.