Dharma Sangha and Sri Aurobindo II part

Unfortunately to study the message of D.S. and compare it with that of Sri A. is an arduous task as it means to meet immediately with the additional problem of low quality translations of D.S. speaches. 
His words were translated in a chain of approximate translations which too often were coloured by the concepts already within the mind of the translator.
But a special receptiveness is necessary when new concepts are transmitted.
D.S. himself expressed his wish that the translations of his teaching should be revised and his message coherently expressed.
We know that recently a group was formed self-appointing to the translations, but some of them should humbly recognize the task far exceeds their good will and leave it to more prepared people.
That said, we should proceed.

D.S.  "The true knowledge, Maitri knowledge (loving kindness), has not been recognized by anybody...Today the world is in search of non violence and the way to Maitreya (loving kindness), it has not been found yet".

comment:
has not been recognized by anybody...it has not been found yet... 
please note: This, even if said by D.S. is not to be taken as an absolute.
We positively know that at least Sri Aurobindo and Mother knew perfectly that,
though they used other words, because their "overmental" and
 "supermental light-consciousness" and gnostic being are of a general value, a general circumstance in which Dharma Sangha himself is included.
 From their teachings we are led to drive a correspondence between sambhodi(D.S.) and gnostic being (Sri A.).
...................................................

D.S.  "In today's world there is the Maitreya idea between the soul and the super soul that is slowly taking root".

comment: in effect, today just for the clarifying writings of Sri A., the  concept of the Oversoul is much more close to us, and the necessity of the Oversoul as a realization  has entered the mind of the spiritual researcher. Moreover, Sri A. perfectly individualized the involved powers, and he unmistakenly referred to the soul (which he also called psychic being*) as a central point of his yoga. 

D.S. "If we have the knowledge of Maitri between the soul and super soul"

comment: in that imaginary line we traced in the previous post
PERSONALITY---------------SOUL---------------OVERSOUL, 
                          1th segment          2nd segment
 
the Maitri knowledge is what is manifested in the 2nd segment.it is a superior path, justifying the words of Sri Aurobindo: "This Yoga starts where all the other ends".

D.S. "Being absorbed in between the soul (Atma) and the Super Soul (Paramatma) I received a direct vision face to face (darshan) with Maitreya Nath".

comment: in between Atma and Paramatma.
We should bear in mind D.S. was talking of an ongoing realization which may have been altered by later consecutions, as he is describing a "space" or "condition" between Atma and Paramatma, but we positively know Sri Aurobindo described with his "gnostic being" the consciousness definitely focused in the Paramatma or Oversoul.
What we see is an important interchangeability of terms, as here "Oversoul" and "Paramatma" have an identical meaning.
But the Paramatma is another word for "Purushottama", the highest of the three Purusha, so that it refers both to levels of identification and at the same time takes in the concept of the Three Purusha.
But we have an important and clarifying aspect of D.S.´s yoga in the following words:

D.S. 100. There is direct manifestation of the Truthful Being (purush), the Great Being (maha purush) and the Buddha Being (buddha purush).

comment: we understand from here that, even with the manifestation of the Buddha Being/Purushottama, the manifestation of the other two Purusha is concomitant,the three Purusha are meant as a combination of the three,  and we see the imaginary line uniting the points Personality, Soul, Oversoul as a fulfillment of each of them in their respective positions.
Sri Aurobindo mentioned the personality as to be transformed by the soul, but in no moment spoke of a complete annihilation of that center or a factual disappearance.
It is only a re-definition of our own triune nature which acquire its truer aspects.
...................................................
As a conclusion of this post, I wish to make present here that "The Yoga of the Future Action" has a strong resemblance with this kind  of trine yoga of D.S.(the manifestation of the three Purusha). Naturally, you are free to accept or not the result of this comparation, it only unswer to a personal need of mine and require a much more extense work, so it should be interpreted as ideas, and surely you can produce your own comparation.

The Prophecy and the blue sky after death

A blue mental world and beings to which Mother often referred, and "the blue sky after death" of Dharma Sangha have more then one reason to be similar.
Let´s briefly consider that D.S. didn´t need to die to talk of a blue sky after death, he is talking of something perceivable while in life.

What is sure, it is that within the context of prophecy and symbolic language, a distinction is made -and has to be kept in account- between "inner skies" and "outer skies".
Many prophecies, but I wish to consider here only one, the Apocalypse of John, are referring to events which a great deal happen in inner spaces and inner sky.

Were we expecting to read in the Revelation of John events to happen only or predominantly in outer sky, we would lose at least half the message.
We cannot reasonably expect to see a Dragon flying in the sky in the days of Revelation, but the Dragon could be a constellation or a symbolic element, a force, a concept, within our inner sky. It could be even...ourselves, or a darker part of each of us.
The fact remains, that inner blue sky is a reality.

Recently, a dear friend of mine which has sometimes premonitory dreams and visions told me of a recent one in which she saw clouds in the sky opening and a white horse appearing while the circle of clouds showed an intense blue sky.
The horse approached earth as flying in the sky (my friend is a fervent christian, so while she was seeing that overwhelming vision her mind remembered the words of the Bible: -And everybody will see Him-.
Then, the white horse while approaching earth and growing bigger plunged in a great lake of crystal clear waters.

She felt it was an objective vision, one which is meant as a general revelation instead of a more personal one,  the appearance of the white horse had a general value.
An objective presence.
The symbolic language of a vision is universal, the Kalki avatar appears in the sky on a white horse as much does it the Buddha Maitreya,  or the Christ of the Revelation.
It is real in the inner sky, unreal in the outer.
Unreal not as a fact, as a symbol.
We cannot transpose symbolic language into outer events, so in reading the Revelation, much is probably outer events, as the references to earthquakes, fire
in the sky and on earth, water rising or humans dying, are too many to refer -always and only- to inner events, but a great deal of it is to happen "within" our inner world and sky.
In fact, there is something which cannot be denied: everyone which reads the Revelation of John may not understand it, but none has a feeling it´s untrue.
Everybody feels it "has to be true" in a way he she cannot understand, but the language itself is over and far exceeding the level of doubts.
It is "true in itself".

We considered the possibility that John  was actually seeing events related with the same light Sri Aurobindo spoke of, the Supermental Light, a reason enough to require a deep transformation of human conditions of living and perceiving reality.

We have been even considering if the boy of the Vision of Mother and the apocalyptic times described in the very vision of Mother could be related events.

We perfectly know  the very first discourse of D.S. after years of silence, where words of warning for this world.

We should not expect to be continually warned, because once the vision has spoken, what remains is the time left to be accomplished whether we know it or not,  because a true vision will always accomplish itself.

Dharma Sangha and Sri Aurobindo: compared Teachings

I had to render myself to the evidence that none was going to write what I liked to read:
a compared study of the teaching of both Masters, because I found myself in the need of understanding how they are related, in the conviction that the teen-age Palden Dorje in strict tapasia in a jungle of Nepal could eventually develop into Dharma Sangha, empowered with the vision of the One Truth, and by necessity, related with another Great Master and Visionary: Sri Aurobindo, empowered by that same Truth, which described how soon it would spread into the human consciousness, justifying with these words the eventual appearance of farther expressions of the supermental realization.

I knew the "Six Visions" of Mother (see), and beside all the above, at least in a couple of them there where stunning resemblances with the circumstances in the life of the young and later D.S.
And Mother had left it overly clear she was deeply moved by the vision of the boy, and no doubt can rise she linked her Work with the boy of the Vision, soon to came on earth.
There is no pretence here of a very detailed work, I should present a few correspondence I found, which could be used for a farther development.
****

Sri Aurobindo: It [the overmind liberation] can't be supreme if there is something beyond it - but there is a liberation even in higher Mind.

Dharma Sangha: There are several levels of enlightened consciousness and sambodhi is the level, where all levels disappear (equal).

Comment: There is hardly any necessity to comment, it is evident that the overmind liberation and Sambodhi are one same experience of reaching a supreme liberation beyond any level, a point where all levels disappear. Levels here are of "identification" we should suppose, where the Purushottama (see below) would be the last, giving birth to what Sri A. called gnostic being, which possibly is the correspondent word for Sambodhi.

*************************
Sri Aurobindo: The Supermind in its supreme status is the truth-consciousness of the Infinite, the inherent light and power of self-knowledge and all-knowledge of the Supreme who is the self of all, the living eternal truth of all that is
and of whom all objects and beings, all the universe and motion of things and happenings in time is a partial continually proceeding manifestation.

Dharma Sangha: Bodhi Shravan means to have the knowledge of the Tattva (Essence), of Satya (Truth) and Guru [3], to recognize the Astitvik Tattva (Existential Element), and to be endowed with all knowledge.

Comment: ( There is yet no consensus on accuracy of translations of D.S. teaching, as in the first part of this sentence, where I believe the -means to have- should be replaced by -is-, so the first part of the sentence would read: Bodhi Shravan is the knowledge etc..
The justification for this change is in the fact that -means to have- refers to a personal condition of having something (knowledge), which suppose a personality, here the Person is the Divine Being which is himself the essence of the knowledge and do not need to have or possess it. Moreover the general message of D.S. is rather impersonal, much as in Sri.A. impersonal sentence where "The supermind... IS..the truth-consciousness of the Infinite etc.
It is symmetrical:
BODHI SHRAVAN IS THE KNOWLEDGE OF TATTVA(ESSENCE), SATYA(TRUTH) AND GURU.

THE SUPERMIND IS THE TRUTH-CONSCIOUSNESS OF THE INFINITE LIGHT AND POWER OF SELF-KNOWLEDGE AND ALL-KNOWLEDGE OF THE SUPREME.

Here both Masters are evidently describing the essence of their discovery, a Truth universal in its mode and meanings, we see the difference of a no-doctrinal meant sentence as that of Sri A. and universal in its application, and the other which possibly
is meant to vivify doctrinal tradition by rendering it universal in its application, yet within the very language and words of the tradition, as providing them of a new light and understanding. D.S. himself, which uses current buddhist words has clearly stated he is not buddhist.
****************

SRI A.:The kshara purusha is the soul in Nature... the akshara purusha is the soul above Nature. But there is One..lord of all that is: the Purushottama.
(and continues):These three Purushas are described in the fifteenth chapter of the Gita.

"There are two Purushas in the world, the akshara and the kshara,--the kshara is all creatures, the akshara is called kutastha, the one on the summit. There is another Purusha, the highest (uttama), called also the Paramatma or Supreme Spirit, who enters into the three worlds, (the worlds of sushupti, svapna, jagrat, otherwise the causal, mental and physical planes of existence), and sustains them as their imperishable lord."

(from: The three Purusha)
http://intyoga.online.fr/k-3purus.htm

DD.SS.: There is direct manifestation of the Truthful Being (purush), the Great Being (maha purush) and the Buddha Being (buddha purush).

Comment: Sri A. and D.S. conforms to the words of the Gita which reveal the works of the Three Purusha, they do not introduce in this point any difference among them nor with the Gita but for minor phonetic/cultural differences.
What should be considered here is the correspondence Buddha Being/Purushottama,
Great Being/Akshara Purusha, Truthful Being/Kshara Purusha, as this will be the pretext for a next post.

Mother and Dharma Sangha: reflections

As a Master that She was, Mother was accurate in the choice of her words, below we can read a sentence from her 2nd Vision which I wish to bring to your attention:

..."what a man at the height of his strength would find hard to achieve if he were alone, a child can accomplish almost without difficulty if he is sustained by the power and love of those who are one with him".

To refresh you memory, Mother is talking of a Vision she had, she is describing a boy, almost a child venturing himself alone into the wilderness under the moon light fearlessly. It must be somewhere in Asia around the Himalaya, so it must be jungle and tigers and wild beasts.

Surely Mother is seeing a boy determined to meditate in the jungle, and is saying that "what a man would find hard" (in the jungle, alone, no food, no shelter) "a child can accomplish" when: sustained by the power and love of those who are one with him".

Here rise a question: "who", are those "one with him"?
I think we would think about his parents and in general someone that knows him and accompany him with his thoughts and with his love.
But I think it do not answer the point of the Power.
Here is not speaking of a parental love but a love and power, none refers in such terms about the love of their parents.
So, who is sustaining him, is someone, more then one, which has not only love but power too.
Were we to suppose the boy has a human master somewhere, the sentence would read something like: ..the power and love of whom is one with him , but here it is clear Mother refers to more then one, all of them with power and love.

You know I´ve been proposing the possibility that Dharma Sangha could be the person in the vision of Mother, and if there is something which is really appealing and original in his teaching is the fact of the Sangha where that teaching has origin: a congregation of beings, as D.S. could quite substitute the I with US, because as he says, (and the very name "sangha" means that) his consciousness is kind of a "congregation of beings", the Holy Sangha of the Dharma.

There is very little possibility that all related to D.S. life is an achievement of late,
I mean, such a person surely has a long history of incarnations on earth and meditation, but this he said himself.
Awfully translated, somewhere we can read he says while meditating in the jungle about 2000 years ago he was killed by someone, realizing he had died only 75 days later. ( At about that same date another Great Master was killed in Palestine ).
So whomever is D.S., is not certainly current issue.
And such people, Great Masters which came on earth to do a Great Work, are never alone. Unseen around them there are invisible  benign presences which assist them.
Which results too from his very words.
So, one last question: was Mother seeing the Holy Sangha around Dharma Sangha?
Were those the powerful and loving beings which sustained the boy in the Vision of Mother?
You put the answer.

(I´m somehow critical on the present translation of his teaching, but here you can read some more information on his life and teaching http://www.etapasvi.com/en/ . It is a very complete page, though they do not represent the "official" organization around D.S.).
In conclusion, a renewed lecture of the text of Mother´ Visions has brought me to consider, aside of the fact that D.S. and "the boy" of her vision have great possibilities of being one same person, that we are possibly living in a very transcendental moment, as Mother linked the presence of that boy on earth with very momentous events.

Dharma Sangha and Sri Aurobindo: compared teaching

I had to render myself to the evidence that none was going to write what I liked to read:
a compared study of the teaching of both Masters, because I found myself in the need of understanding how they are related, in the conviction that the teen-age Palden Dorje in strict tapasia in a jungle of Nepal could eventually develop into Dharma Sangha, empowered with the vision of the One Truth, and by necessity, related with another Great Master and Visionary: Sri Aurobindo, empowered by that same Truth, which described how soon it would spread into the human consciousness, justifying with these words the eventual appearance of farther expressions of the supermental realization.

I knew the "Six Visions" of Mother (see), and beside all the above, at least in a couple of them there where stunning resemblances with the circumstances in the life of the young and later D.S.
And Mother had left it overly clear she was deeply moved by the vision of the boy, and no doubt can rise she linked her Work with the boy of the Vision, soon to came on earth.
There is no pretence here of a very detailed work, I should present a few correspondence I found, which could be used for a farther development.
****

Sri Aurobindo: It [the overmind liberation] can't be supreme if there is something beyond it - but there is a liberation even in higher Mind.

Dharma Sangha: There are several levels of enlightened consciousness and sambodhi is the level, where all levels disappear (equal).

Comment: There is hardly any necessity to comment, it is evident that the overmind liberation and Sambodhi are one same experience of reaching a supreme liberation beyond any level, a point where all levels disappear. Levels here are of "identification" we should suppose, where the Purushottama (see below) would be the last, giving birth to what Sri A. called gnostic being, which possibly is the correspondent word for Sambodhi.

*************************
Sri Aurobindo: The Supermind in its supreme status is the truth-consciousness of the Infinite, the inherent light and power of self-knowledge and all-knowledge of the Supreme who is the self of all, the living eternal truth of all that is
and of whom all objects and beings, all the universe and motion of things and happenings in time is a partial continually proceeding manifestation.

Dharma Sangha: Bodhi Shravan means to have the knowledge of the Tattva (Essence), of Satya (Truth) and Guru [3], to recognize the Astitvik Tattva (Existential Element), and to be endowed with all knowledge.

Comment: ( There is yet no consensus on accuracy of translations of D.S. teaching, as in the first part of this sentence, where I believe the -means to have- should be replaced by -is-, so the first part of the sentence would read: Bodhi Shravan is the knowledge etc..
The justification for this change is in the fact that -means to have- refers to a personal condition of having something (knowledge), which suppose a personality, here the Person is the Divine Being which is himself the essence of the knowledge and do not need to have or possess it. Moreover the general message of D.S. is rather impersonal, much as in Sri.A. impersonal sentence where "The supermind... IS..the truth-consciousness of the Infinite etc.
It is symmetrical:
BODHI SHRAVAN IS THE KNOWLEDGE OF TATTVA(ESSENCE), SATYA(TRUTH) AND GURU.

THE SUPERMIND IS THE TRUTH-CONSCIOUSNESS OF THE INFINITE LIGHT AND POWER OF SELF-KNOWLEDGE AND ALL-KNOWLEDGE OF THE SUPREME.

Here both Masters are evidently describing the essence of their discovery, a Truth universal in its mode and meanings, we see the difference of a no-doctrinary meant sentence as that of Sri A. and universal in its application, and the other which possibly
is meant to vivify doctrinary tradition by rendering it universal in its application, yet within the very language and words of the tradition, as providing them of a new light and understanding. D.S. himself, which uses current buddist words has clearly stated he is not buddist.
****************

SRI A.:The kshara purusha is the soul in Nature... the akshara purusha is the soul above Nature. But there is One..lord of all that is: the Purushottama.
(and continues):These three Purushas are described in the fifteenth chapter of the Gita.

"There are two Purushas in the world, the akshara and the kshara,--the kshara is all creatures, the akshara is called kutastha, the one on the summit. There is another Purusha, the highest (uttama), called also the Paramatma or Supreme Spirit, who enters into the three worlds, (the worlds of sushupti, svapna, jagrat, otherwise the causal, mental and physical planes of existence), and sustains them as their imperishable lord."

(from: The three Purusha)
http://intyoga.online.fr/k-3purus.htm

DD.SS.: There is direct manifestation of the Truthful Being (purush), the Great Being (maha purush) and the Buddha Being (buddha purush).

Comment: Sri A. and D.S. conforms to the words of the Gita which reveal the works of the Three Purusha, they do not introduce in this point any difference among them nor with the Gita but for minor phonetical/cultural differences.
What should be considered here is the correspondence Buddha Being/Purushottama,
Great Being/Akshara Purusha, Truthful Being/Kshara Purusha, but this should lead us to a whole new series of circumstances which we´d better analyze in a next script.

add. to "The Six Visions"

I feel the inner urgency to explain you what my subtle perception suggests me:

It could only be Mother who could have the vision of the next great human connection to their Work.
 A being in connection with a farther revelation (through self achievement) of the supermental possibilities.
She had the revelatory vision of that a hundred years ago, and only a decade impeached  they both  coincide on earth. When she left, his birth was yet dawning on subtler levels of existence, where she could accede presenting us the transcendental meaning his birth would have on earth.

As soon as one reaches the original message of Dharma Sangha, one can´t avoid consider that his statements are but the continuity of the message of Sri Aurobindo and Mother.
On my opinion, the circumstance that he is now spreading his message mainly into a Buddhist context is partly to affect and revitalize it, connecting it to a more dynamic concept of the supermental reality (Maitreya Consciousness=Supermental Consciousness).
We should notice he said of himself:- I´m not a Buddhist.

As Sri Aurobindo, Dharma Sangha is not speaking of a Paradise elsewhere, but right here on earth. This is the substantial change he is bringing to Buddhism. Much as Sri Aurobindo represented a substantial change of the traditional yoga.
And they both meet at the same point.
What is of extraordinary importance here is that the visions of Mother convey as well the idea of an impelling Hour of God concomitant with that young siddhi of her visions to which Dharma Sangha so strangely resembles, a divinely predestined time, which allusions point exactly to here and now.

The overall presence of the Spirit upon the happenings of Mother´s images, her vision of the huge cross, (Christic Consciousness=Maitreya Consciousness) told Mother of a divinely sentenced time and Being, which inspired her the very words:
:Oh yes! I almost work with ardour and energy to hasten the hour....
in relation with the Being whose coming she was announcing.

Anyone who knows about the high attainments of Mother can ask himself how is it that from her spiritual heights she would feel so moved by the figure of the Being she saw.
The idea of the "Times of God" is not mine but is the logical consequence for anybody wishing to personally investigate and interested in the information contained in the "Six Visions".
Even so, I would not say that all related to the Supermental has always to do with great figures, I´m convinced at this very moment  there is quite a number of less known or even totally unknown persons, in which the Supermental is already pushing its way through.
The fact we may not be able to discern the working of the supermental in the actuality do not take necessarily to the conclusion that it is not working at all, and I´m afraid here it would only be a lack of perception on our side.

We should be realistic and consider that even if Dharma Sangha do not expressly or directly talk of the Supermind, yet, what this young man has achieved -thinking that he started his meditation alone in a jungle at about 13th- is at least worth of respect.

I myself am not given to devotional effusions towards human beings, because the commonsense suggests me that the Self I salute in the Guru is the Self in everyone.
But beside of the due respect, even if his teaching do not make any congruent sense to the student of integral yoga, yet it would be at least premature to state that D.S. has not relation at all with the Supermental because indeed, which other sense or direction should we give to it?
After all, the Supermental is not obliged to answer to our expectations about it.

Many times a doctrinal scheme may represent an obstacle on the way of a direct perception, and this is true on both side:
 while the Buddhist-minded people whom knows about D.S. has a tendency to ignore the aim of integral yoga and the message of Mother and Sri Aurobindo,
 the student and practitioner of integral yoga has the opposite tendency, and ignore or undervalue Dharma Sangha.

After all, even the message of Ramalinga Swami was not identical to Sri Aurobindo´s, and today a growing  number of people is convinced his Grace-Light was not different from the Supermental Light.
Whomever and whatever opens in the actuality, they open on the supermental possibilities and not any other, so the link subsists anyway.
 For Mother, the Person in her vision was of transcendental importance, as much as the Time of his appearance, there is no reason why for us  should be less important.

Mother, on being like a flower

Be like a flower. One must try to become like a flower: open, frank, equal, generous and kind. Do you know what it means?
A flower is open to all that surrounds it: Nature, light, the rays of the sun, the wind, etc. It exerts a spontaneous influence on all that is around it. It radiates a joy and a beauty.
It is frank: it hides nothing of its beauty, and lets it flow frankly out of itself. What is within, what is in its depths, it lets it come out so that everyone can see it.
It is equal: it has no preference. Everyone can enjoy its beauty and its perfume, without rivalry. It is equal and the same for everybody. There is no difference, or anything whatsoever.
Then generous: without reserve or restriction, how it gives the mysterious beauty and the very own perfume of Nature. It sacrifices itself entirely for our pleasure, even its life it sacrifices to express this beauty and the secret of the things
gathered within itself.
And then, kind: it has such a tenderness, it is so sweet, so close to us, so loving. Its presence fills us with joy. It is always cheerful and happy.
Happy is he who can exchange his qualities with the real qualities of the flowers. Try to cultivate in yourself their refined qualities.
The Mother
in "Flowers - Their spiritual significance"
website: Blossom like a flower - Spiritual significance of flowers

Elements and meaning of the Six Visions

Beside the old man, the only  predominant figure of the 2nd vision is the young boy. He is about fourteen, long hair on the shoulders, long eyelashes upon downcast eyes. He is depicted in a remote wilderness, walking fearlessly alone under the moon light, tied to a sacred boon.

In the last part of the 6th vision is again a young man which takes prominence among a great number of celestial beings, which are pending by his leaps as he is about to deliver a message, as it seems, directed to gods and men. The nature of the message is one of redemption, and refers to a predestined moment in time when reaping is came and darkness is pushed away.
Later the young man seems to bear alone the entire burden of iniquity and confusion of the world, his long hair on both sides of his face which is turned toward earth with infinite tenderness and pain.
Mother ends her vision by hoping for a time in which the "effort of this sublime man will no longer be needed to prevent the black cloud from crushing the wretched men of earth"...
Were this young long haired man to exist and the vision be not merely symbolical but partly prophetical and  revelatory, by all evidence Mother refers to a person and facts ahead in the future, the past possibility remains totally invalidated.

The young man depicted has all the features of an ascetic, yogic figure, which sometimes seems to remain isolated in the wilderness.We can perceive stages in the story of the young man: the meeting with the old man, his leaving towards the isolated wilderness in which we ought to suppose he remains and not only crosses, probably practicing tapasya, and we may follow the story while he is evidently became a guru of gods and men. The huge cross which sustains the dark cloud, his bearing alone the iniquity, his deep compassion, talks to us of a christic figure in which the man has converted himself, and divinely empowered to take the very reins of some great change which seems to came by divine decree.

Since the time of this vision a hundred years are passed. A survey shows not constance yet of the appearance of such a person till recent times. Nowadays, six years ago, a kid of about 14 left the world to meditate in the jungle, his austere tapasya, his long hair, his achieved meditative goals makes of him probably the right candidate to vivify this revelatory vision, which suggests a very meaningful moment in the history of men.
Is Bhodi Shravan Dharma Sangha the name of the personage of the vision and are these the times right previous to the happenings related in the vision?