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Universal Education
"If you concentrate long enough on any one point, you discover the Infinite, what could be called your own Infinite. But this is not what WE want, not this; what we want is the direct and integral contact between the manifested universe and the Infinite out of which this universe has emerged. So then it is no longer an individual or personal contact with the Infinite, it’s a total contact. And Sri Aurobindo insists on this, he says that it’s absolutely impossible to have the transformation (not the contact, but the supramental transformation) without becoming universalized – that is the first condition. You cannot become supramental before being universal. And to be universal means to accept everything, be everything, become everything – really to accept everything. And as for all those who are shut up in a system, even if it belongs to the highest regions of thought, it is not THAT."
The Mother
The Mother's Agenda/20.09.1960,
"There is another point. You sent a message about an “Aurobindo Math” which seemed to show you had caught the contagion which rages in Bengal. You must understand that my mission is not to create maths, ascetics and Sannyasis; but to call back the souls of the strong to the Lila of Krishna & Kali. That is my teaching, as you can see from the Review, and my name must never be connected with monastic forms or the monastic ideal. Every ascetic movement since the time of Buddha has left India weaker and for a very obvious reason. Renunciation of life is one thing, to make life itself, national, individual, world-life greater & more divine is another. You cannot enforce one ideal on the country without weakening the other. You cannot take away the best souls from life & yet leave life stronger & greater. Renunciation of ego, acceptance of God in life is the Yoga I teach, — no other renunciation."
Sri Aurobindo
CWSA-36/ Autobiographical Note/p-222,
Universal Education:
"The calm delight that weds one soul to all," Savitri-6
“The whole world could take refuge in her single heart.” Savitri-15
“As so he grew into his larger self,
Humanity framed his movements less and less
A greater being saw a greater world.” Savitri-26
“His inner self grew near to others’ selves
And bore a kinship’s weight, a common tie,
Yet stood untouched, king of itself, alone.” Savitri-27
“A splendour of self-creation from the peaks,
A transfiguration in the mystic depths,
A happier cosmic working could begin
And fashion the world-shape in him anew,
God found in Nature, Nature fulfilled in God.” Savitri-36-37
“The universal strengths were linked with his;
Filling earth’s smallness with their boundless breadths,
He drew the energies that transmute an age.” Savitri-44-45
“These signs are native to a larger self
That lives within us by ourselves unseen;
Only sometimes a holier influence comes,
A tide of mightier surgings bears our lives
And a diviner Presence moves the soul;
Or through the earthly coverings something breaks,
A grace and beauty of spiritual light,
The murmuring tongue of a celestial fire.” Savitri-48
“A many-miracled Consciousness unrolled
Vast aim and process and unfettered norms,
A larger Nature’s great familiar roads.” Savitri-91
“Images in a supernal consciousness
Embodying the Unborn who never dies,
The structured visions of the cosmic Self
Alive with the touch of being’s eternity
Looked at him like form-bound spiritual thoughts
Figuring the movements of the Ineffable.” Savitri-96
“Trembling with the first faint thrills of a World-Soul.” Savitri-157
“Obeying the Eternal’s deep command
They (King-children) have built in the material front of things
This wide world-kindergarten of young souls
Where the infant spirit learns through mind and sense
To read the letters of the cosmic script
And study the body of the cosmic self
And search for the secret meaning of the whole.” Savtri-266
“The psycho-analysis of cosmic Self
Was traced, its secrets hunted down, and read
The unknown pathology of the Unique.” Savitri-269
“A Wisdom knows and guides the mysteried world;
A Truth-gaze shapes its beings and events;
A Word self-born upon creation’s heights,
Voice of the Eternal in the temporal spheres,
Prophet of the seeings of the Absolute,
Sows the Idea’s significance in Form
And from that seed the growths of Time arise.” Savitri-271
“In that high realm where no untruth can come,
Where all are different and all is one,
In the Impersonal’s ocean without shore
The Person in the World-Spirit anchored rode;
It thrilled with the mighty marchings of World-Force,
Its acts were the comrades of God’s infinite peace.” Savitri-301
“The great world-rhythms were heart-beats of one Soul,
To feel was a flame-discovery of God,
All mind was a single harp of many strings,
All life a song of many meeting lives;
For worlds were many, but the Self was one.” Savitri-323
“Mounting from mind’s last peaks to mate with gods,
Making earth’s brilliant thoughts a springing-board
To dive into the cosmic vastnesses,” Savitri-359
“Aware of the universal Self in all
She turned to living hearts and human forms,” Savitri-362
“Her greater self lived sole, unclaimed, within.” Savitri-366
“We see beyond self’s walls our limitless self,” Savitri-485
“Across the threshold’s sleep she entered in
And found herself amid great figures of gods
Conscious in stone and living without breath,
Watching with fixed regard the soul of man,
Executive figures of the cosmic self,
World-symbols of immutable potency.” Savitri-524
“This world is a vast unbroken totality,
A deep solidarity joins its contrary powers;
God’s summits look back on the mute Abyss.” Savitri-541
“Our consciousness is cosmic and immense,
But only when we break through Matter’s wall
In that spiritual vastness can we stand
Where we can live the masters of our world
And mind is only a means and body a tool.” Savitri-542-43
“An only centre now of consciousness,
If centre could be where all seemed only space;
No more shut in by body’s walls and gates
Her being, a circle without circumference,
Already now surpassed all cosmic bounds
And more and more spread into infinity.” Savitri-554
“A Truth in which negation had no place,
A being and a living consciousness,
A stark and absolute Reality.
There the unreal could not find a place,
The sense of unreality was slain:
There all was conscious, made of the Infinite,
All had a substance of Eternity.” Savitri-555
“It was her self, it was the self of all,
It was the reality of existing things,
It was the consciousness of all that lived
And felt and saw; it was Timelessness and Time,
It was the Bliss of formlessness and form.” Savitri-555
“An individual, one with cosmic self
In the heart of the Transcendent’s miracle
And the secret of World-personality
Was the creator and the lord of all.” Savtiri-556
“He glimpses eternity, touches the infinite,
He meets the gods in great and sudden hours,
He feels the universe as his larger self,
Makes Space and Time his opportunity
To join the heights and depths of being in light,
In the heart’s cave speaks secretly with God.” Savitri-659
“Then stretches the boundless finite’s last expanse,
The cosmic empire of the Overmind,
Time’s buffer state bordering Eternity,
Too vast for the experience of man’s soul:” Savitri-660
“A cosmic vision, a spiritual sense
Feels all the Infinite lodged in finite form
And seen through a quivering ecstasy of light
Discovers the bright face of the Bodiless,
In the truth of a moment, in the moment’s soul
Can sip the honey-wine of Eternity.” Savitri-662
“There is a being beyond the being of mind,
An Immeasurable cast into many forms,
A miracle of the multitudinous One,
There is a consciousness mind cannot touch,
Its speech cannot utter nor its thought reveal.” Savitri-705
“If by some miracle of divine intervention all mankind at once could be raised to this level, we should have something on earth like the Golden Age of the traditions, Satya Yuga, the Age of Truth or true existence. For the sign of the Satya Yuga is that the Law is spontaneous and conscious in each creature and does its own works in a perfect harmony and freedom. Unity and universality, not separative division, would be the foundation of the consciousness of the race; love would be absolute; equality would be consistent with hierarchy and perfect in difference; absolute justice would be secured by the spontaneous action of the being in harmony with the truth of things and the truth of himself and others and therefore sure of true and right result; right reason, no longer mental but supramental, would be satisfied not by the observation of artificial standards but by the free automatic perception of right relations and their inevitable execution in the act. The quarrel between the individual and society or disastrous struggle between one community and another could not exist: the cosmic consciousness imbedded in embodied beings would assure a harmonious diversity in oneness.”²
Sri Aurobindo
Universal Education begins after the discovery of Universal Self, which lies above the Spiritual Self and below the Supramental Self. This is a dynamic state of Consciousness activated by long movement of Consciousness between the Psychic and Spiritual planes. Integral Yoga proposes that Universalised Consciousness is an indispensable condition¹ for experiencing the transformation of Nature and ascending into Supramental Consciousness. Also in universalised Consciousness, surrender and self-offering becomes complete and exclusive concentration is replaced with the faculty of Multiple-concentrations. Thus, one is able to pursue the triple Yoga of Karma, Jnana and Bhakti simultaneously and ceaselessly.
Integral Yoga is neither a popular Religion⁵ nor a popular Yoga;⁶ so it does not encourage gathering together of people, lakasangraha, by activation of mind.⁸ Rather, it proposes that if an individual’s consciousness is universalised, then by the movement of his Spiritual Influence, distant unknown Souls will attain liberation. So, 'the perfect utility of our perfection is, having realised in ourselves the divine symbol, to reproduce, multiply and universalize it in others.’³ After one is established in the Psychic plane, one can save oneself and the world.⁹ This is what we understand as the lokasangraha of integral Yoga.⁸
The Manifestation of Universal Consciousness through activation of Mahakali Force:
“Universal, the cosmic Mahashakti, she creates all these beings and contains and enters, supports and conducts all these million processes and forces.”⁴ “Terrible is her (Mahakali) face to the Asura, dangerous and ruthless her mood against the haters of the Divine; for she is the Warrior of the Worlds who never shrinks from the battle. Intolerant of imperfection, she deals roughly with all in man that is unwilling and she is severe to all that is obstinately ignorant and obscure; her wrath is immediate and dire against treachery and falsehood and malignity, ill-will is smitten at once by her scourge. Indifference, negligence and sloth in the divine work she cannot bear and she smites awake at once with sharp pain, if need be, the untimely slumberer and the loiterer.”⁴
“I wear the face of Kali when I kill,
I trample the corpses of the demon hordes.” Savitri-509
“All reeled into a world of Kali’s dance.” Savitri-255
“I am Kali black and naked in the world,” Savitri-535
(Description of Sri Krishna changing into Mother Kali)
“Changed in its shape, yet rapturously the same,
It grew a woman’s dark and beautiful
Like a mooned night with drifting star-gemmed clouds,
A shadowy glory and a stormy depth,
Turbulent in will and terrible in love.” Savitri-711
The Manifestation of Universal Consciousness in the Gita:
“He who in action can see inaction and can see action still continuing in cessation from works, is the man of true reason and discernment among men; he is in Yoga and a many-sided universal worker (for the good of the world, for God in the world). The Gita-4.18, “After many births of preparation, a Jnana Yogi with a strong foundation of Karma and Bhakti Yoga, attains My Purushottama or Supramental state of Consciousness. He also realises the intermediate stair that all this existence is Divine, the Cosmic Consciousness, Vasudevah sarvamiti. Such a great Soul or integral Yogi is very rare.” The Gita-7.19
The Manifestation of Universal Consciousness in Savitri:
Book-2, Canto-14 of the Savitri book, represents King Aswapati’s Spiritual experience of cosmic Self, which is identified as the dynamic state of the Spiritual being, all this existence is Brahman of the Gita (Vasudevah Sarvamiti) (The Gita-7.19), Para prakriti or the Divine Mother of Tantra. This is also identified as the preliminary stair of Supermind, where the World, Self and Divine are reconciled, home and training ground of dead Souls and one enters right relation with the world, fellow brothers and material things through direct contact with this higher consciousness. This is also the state of Consciousness, which is the outcome of Jivatma’s Divine union with the Para-prakriti, who holds together this whole universe, jagat dharayete (The Gita-7.5).
In Cosmic consciousness, Matter and Spirit are reconciled and all negations of material life is Divinised by the universal Spirit’s touch. They are:
“One who could love without return for love,
Meeting and turning to the best the worst,
It healed the bitter cruelties of earth,
Transforming all experience to delight;
Intervening in the sorrowful paths of birth
It rocked the cradle of the cosmic Child
And stilled all weeping with its hand of joy;
It led things evil towards their secret good,
It turned racked falsehood into happy truth;
Its power was to reveal divinity.” Savitri-291
In this cosmic Consciousness, the King Aswapati was able to have direct personal contact with the supreme Lord and supreme Mother and Their dual relation, which uplifted the King’s consciousness to the status of Avatara.
“There he (King Aswapati) beheld in their mighty union’s poise
The figure of the deathless Two-in-One,
A single being in two bodies clasped, (Spiritual being)
A diarchy of two united souls, (Psychic being)
Seated absorbed in deep creative joy; (Supreme relation of dual Godhead)
Their trance of bliss sustained the mobile world.” Savitri-295
The above experience reveals King’s universalised Spiritual Consciousness, universalised Psychic Consciousness, and Supramentalised Psychic Consciousness, where the heart centre becomes the meeting ground of the Supreme Self and the Supreme Mother and the bliss born out of that intense Divine union can hold this mutable untransformed world.
The Book-7, Canto-7, reveals the arrival of Savitri's Cosmic Self, after opening of her Psychic and Spiritual Being. It confirms that both Paramatma Satyavan and Para prakriti Savitri’s main method of Yoga was Spiritual or “Her divine emptiness was their instrument.” (Savitri-553) or “An impersonal emptiness walked and spoke in her.’ (Savitri-552) In the previous Canto Savitri’s main method of Sadhana was also confirmed as Spiritual. Or “Annul thyself that only God may be.” (Savitri-538) Or “In a simple purity of emptiness Her mind knelt down before the unknowable.” (Savitri-522) "Assent to the emptiness of the Supreme That all in thee may reach its absolute." (Savitri-536) "Banish all thought from thee and be God’s void." (Savitri-537)
This Canto confirms that Savitri had the knowledge of past, present and future birth known as All Life, about which her surrounding world was little aware:
“They marvelled at her, for she seemed to know
What they had only glimpsed at times afar.” Savitri-553
Its complementary line from the Gita:
“The Blessed Lord said: Many are my lives that are past, and thine also, O Arjuna; all of them I know, but thou knowest not, O scourge of the foe.” The Gita-4.5
With the attainment of Cosmic Consciousness, the inner life changes but ‘daily human life,’ ‘outward body of the routine,’ ‘small unchanging works’ and ‘happy quiet of ascetic peace’ (Savitri-551) do not change. Cosmic consciousness is the dynamic state of the Divine where ‘living spirit’ clasps her body and in this state, Matter can reconcile with the Spirit and with the Spirit’s penetration into material life, Savitri experiences change in the form of purification, transformation and perfection in her outward life. She continues to pour her greatness, sweetness and light upon her surrounding little hermit world.
In this Book-7, Canto-7 Savitri realised her cosmic Self which is identified as the second fundamental realization of integral Yoga. In this Consciousness Divine becomes dynamic and one lives in waking trance. First fundamental realisation: Brahma satya jagat mithya, Divine is Real and world is an Illusion; second fundamental realisation: the world which appears to be false is created from Brahman; third fundamental realisation: Brahma satya jagat satya and Brahman consciousness can penetrate material life and Divinise life. The characteristics of the second fundamental realisation are:
“Her being, a circle without circumference,” Savitri-554
“A spirit, a being saw created things
And cast itself into unnumbered forms” Savitri-554-55
“A Truth in which negation had no place,” Savitri-555
“Her spirit saw the world as living God;” Savitri-556
In the earlier Cantos it is confirmed that those who have a Mission (aim of life) and have realised their Psychic beings, their life is fully protected by the Divine. Savitri had both the awareness of her aim and Psychic realisation. This Canto proposes that if a Spiritual being is made open, then also it ensures protection to life. These developments are as follows:
“Heaven’s tranquil shield guarded the missioned child.” Savitri-16 (Spiritual opening)
“Only were safe who kept God in their hearts:” Savitri-211(Psychic opening)
“And Savitri’s life was glad, fulfilled like earth’s;
She had found herself, she knew her being’s aim.” Savitri-532 (Psychic being’s awareness)
“Something perhaps unfelt, unseen, unknown
Guarded the body for its future work,” Savitri-552 (Spiritual opening)
“Guarded behind its face of ignorance:” Savitri-556 (Spiritual opening)
This Canto also hints that the attainment of Cosmic consciousness is also the beginning of Subconscient transformation. So the opening of higher Selves like Psychic, Spiritual and Supramental Selves are utilised exclusively for purification, transformation and perfection of untransformed Nature.
“She was a subconscient life of tree and flower,
The outbreak of the honied buds of spring;
She burned in the passion and splendour of the rose,
She was the red heart of the passion-flower,
The dream-white of the lotus in its pool.
Out of subconscient life she climbed to mind,” Savitri-557
These are the hidden agenda of cosmic Consciousness, which are utilised for both self-concentration and self-expansion.
OM TAT SAT
References:
1: “To open oneself to the supracosmic Divine is an essential condition of this integral perfection; to unite oneself with the universal Divine is another essential condition. Here the Yoga of self-perfection coincides with the Yogas of knowledge, works and devotion; for it is impossible to change the human nature into the divine or to make it an instrument of the divine knowledge, will and joy of existence, unless there is a union with the supreme Being, Consciousness and Bliss and a unity with its universal Self in all things and beings. A wholly separative possession of the divine nature by the human individual, as distinct from a self-withdrawn absorption in it, is not possible.” CWSA-24/The Synthesis of Yoga/p-622, “The individual must be the instrument and first field of the transformation; but an isolated individual transformation is not enough and may not be wholly feasible. Even when achieved, the individual change will have a permanent and cosmic significance only if the individual becomes a centre and a sign for the establishment of the supramental Consciousness-Force as an overtly operative power in the terrestrial workings of Nature, — in the same way in which thinking Mind has been established through the human evolution as an overtly operative power in Life and Matter. This would mean the appearance in the evolution of a gnostic being or Purusha and a gnostic Prakriti, a gnostic Nature. There must be an emergent supramental Consciousness-Force liberated and active within the terrestrial whole and an organised supramental instrumentation of the Spirit in the life and the body, — for the body consciousness also must become sufficiently awake to be a fit instrument of the workings of the new supramental Force and its new order. Till then any intermediate change could be only partial or insecure; an overmind or intuitive instrumentation of Nature could be developed, but it would be a luminous formation imposed on a fundamental and environmental Inconscience. A supramental principle and its cosmic operation once established permanently on its own basis, the intervening powers of Overmind and spiritual Mind could found themselves securely upon it and reach their own perfection; they would become in the earth-existence a hierarchy of states of consciousness rising out of Mind and physical life to the supreme spiritual level.” CWSA-22/The Life Divine/p-997-998, “A perfect self-expression of the spirit is the object of our terrestrial existence. This cannot be achieved if we have not grown conscious of the supreme Reality; for it is only by the touch of the Absolute that we can arrive at our own absolute. But neither can it be done to the exclusion of the cosmic Reality: we must become universal, for without an opening into universality the individual remains incomplete.” CWSA-22/The Life Divine/p-706, “No, you have to approach the problem from the other direction. Evolution begins with the Inconscient, complete Inconscience; and from this Inconscient a Subconscient gradually emerges – that is, a half or quarter-consciousness....There are two different things here. Consider life on earth (because the process is slightly different in the universe); earth-life begins with total Inconscience and little by little what was involved within it works out and changes this Inconscience into semi-consciousness or subconsciousness. At the same time, there is an individual working that awakens the INDIVIDUAL inconscient to an individual semiconsciousness, and here, of course, the individual has control although it’s not actually individualized because individualization begins with consciousness. The subconscient of plants or animals, for example, isn’t individualized; what we call an animal’s behavior doesn’t arise from individualization but from the genius of the species. Consequently, the individual subconscient is something already evolved out of the general Subconscient. But when one descends to accomplish a work of transformation -to bring Light into the different layers of life, for instance – one descends into a cosmic, terrestrial Subconscient, not an individual Subconscient. And the work of transformation is done within the whole – not through individualization, but through the opposite movement, through a sort of universalization.” The Mother’s Agenda-2.8.1961, “Even Buddha said that if you have a vibration of desire, this vibration goes all around the terrestrial atmosphere. The opposite is what’s impossible! It’s impossible to separate yourself. You can have the idea of being separate, but you can’t be separate in reality. In fact, if you are trying to eliminate the Subconscient in yourself your movement must necessarily be general; it can’t be personal, you would never get anywhere… So it all keeps circling round and round in the earth’s atmosphere. But compared to the universe, the earth’s atmosphere is a very tiny thing. Well, all this keeps circling around within it. And in fact, because of the movement of evolution, there is a progress. The present Inconscient is not as unconscious as the initial Inconscient, and the present Subconscient is not as subconscious nor as generalized as it was at the beginning. This is the meaning of terrestrial evolution.” The Mother’s Agenda-02.08.1961,
2: CWSA-23/The Synthesis of Yoga-206-207,
3: “We have to recognise once more that the individual exists not in himself alone but in the collectivity and that individual perfection and liberation are not the whole sense of God’s intention in the world. The free use of our liberty includes also the liberation of others and of mankind; the perfect utility of our perfection is, having realised in ourselves the divine symbol, to reproduce, multiply and universalize it in others. Therefore from a concrete view of human life in its threefold potentialities we come to the same conclusion that we had drawn from an observation of Nature in her general workings and the three steps of her evolution. And we begin to perceive a complete aim for the synthesis of Yoga.” CWSA-23/The Synthesis of Yoga/p-29, “The divine soul reproduces itself in similar liberated souls as the animal reproduces itself in similar bodies. Therefore, whenever even a single soul is liberated, there is a tendency to an extension and even to an outburst of the same divine self-consciousness in other individual souls of our terrestrial humanity...” CWSA/21/The Life Divine/p-45,
4: CWSA-32/The Mother with Letters on the Mother-p-14, p-19,
5: “Buddhism only became a popular religion when Buddha had taken the place of the supreme Deity as an object of worship.” CWSA/24/The Synthesis of Yoga/556, “Emotionally, the first form which this turning takes must be that of adoration. In ordinary religion this adoration wears the form of external worship and that again develops a most external form of ceremonial worship. This element is ordinarily necessary because the mass of men live in their physical minds, cannot realise anything except by the force of a physical symbol and cannot feel that they are living anything except by the force of a physical action.” CWSA/24/The Synthesis of Yoga/572, “Buddha never said he was an Avatar of a Personal God but that he was the Buddha. It is the Hindus who made him an Avatar. If Buddha had looked upon himself as an Avatar at all, it would have been as an Avatar of the impersonal Truth.” CWSA-28/Letters on Yoga-I-500, “You must not confuse a religious teaching with a spiritual one. Religious teaching belongs to the past and halts progress. Spiritual teaching is the teaching of the future—it illumines the consciousness and prepares it for the future realisation. Spiritual teaching is above religions and strives towards a global Truth. It teaches us to enter into direct relations with the Divine.” 12th February 1972/The Mother/TMCW/12/On Education-120, “Why do men cling to a religion? Religions are based on creeds which are spiritual experiences brought down to a level where they become more easy to grasp, but at the cost of their integral purity and truth. The time of religions is over. We have entered the age of universal spirituality, of spiritual experience in its initial purity.” The Mother/14th October-1964/The Mother’s Agenda-5/237, “Yoga is not a matter of theory or dogma, like philosophy or popular religion, but a matter of experience. Its experience is that of a conscient universal and supracosmic Being with whom it brings us into union, and this conscious experience of union with the Invisible, always renewable and verifiable, is as valid as our conscious experience of a physical world and of visible bodies with whose invisible minds we daily communicate.” CWSA/24/The Synthesis of Yoga-555, “In the transformation of ordinary religious worship into the Yoga of pure Bhakti we see this development from the motived and interested worship of popular religion into a principle of motiveless and self-existent love. This last is in fact the touch-stone of the real Bhakti and shows whether we are really in the central way or are only upon one of the bypaths leading to it. We have to throw away the props of our weakness, the motives of the ego, the lures of our lower nature before we can deserve the divine union.” CWSA/24/The Synthesis of Yoga-553 ‘Buddhism only became a popular religion when Buddha had taken the place of the supreme Deity as an object of worship.’ CWSA/24/The Synthesis of Yoga-556, ‘Even popular religion is a sort of ignorant Yoga of devotion.’ CWSA/24/The Synthesis of Yoga-559, ‘The origin of this divine fear was crude enough in some of the primitive popular religions.’ CWSA/24/The Synthesis of Yoga-562,
6: “All that is popular Yoga. (The correspondent wrote, “It is said that if a disciple receives his Guru’s touch or grace, his main difficulties very often disappear.” ) The Guru’s touch or grace may open something, but the difficulties have always to be worked out still. What is true is that if there is complete surrender which implies the prominence of the psychic, these difficulties are no longer felt as a burden or obstacle but only as superficial imperfections which the working of the grace will remove.” CWSA-29/Letters on Yoga-II/p-197, “You see, the faith of people is a superstition – it’s not faith, it’s superstition. Now there are more and more people who think they have faith, and they ask me ridiculous things! They have superstitions like. Someone brings me a child born with a deformed arm, and the superstition is that if I put my hand on the arm of the child, he’ll be healed.... Things like that. It’s completely stupid. That’s not Power! They need a little miracle, you know, at their level.” The Mother’s Agenda-8.05.1971, Sri Ramakrishna’s saying, “With the Guru’s grace all difficulties can disappear in a flash, even as agelong darkness does the moment you strike a match.” This is possible after long tapasya, “This “state of grace” is often prepared by a long tapasya or purification in which nothing decisive seems to happen, only touches or glimpses or passing experiences at the most, and it (decisive change) comes suddenly without warning.” CWSA-29/Letters on Yoga-II/p-195, “"The goal of Yoga is always hard to reach, but this one (integral Yoga) is more difficult than any other, and it is only for those who have the call, the capacity, the willingness to face everything and every risk, even the risk of failure, and the will to progress towards an entire selflessness, desirelessness and surrender." CWSA-29/Letters on Yoga-II-27, “I do not very readily accept disciples as this path of Yoga is difficult one and it can be followed only if there is a special call.” Sri Aurobindo/The Mother’s Agenda-8/175,
7: “Above, beginning with the center between the eyebrows, the work has been done for a long time. There it is blank. For ages upon ages upon ages, the union with the Supreme has been realized and is constant… Below this center is the body. And this body has indeed the concrete sensation of the Divine in each of its cells; but it needs to become universalized. That’s the work to be done, center by center. I understand now what Sri Aurobindo meant when he repeatedly insisted, ‘Widen yourself.’ All this must be universalized; it is the condition, the basis, for the Supramental to descend into the body… According to the ancient traditions, this universalization of the physical body was considered the supreme realization, but it is only a foundation, the base upon which the Supramental can come down without breaking everything.” The Mother’s Agenda/21.04.1959,
8: “To concentrate most on one’s own spiritual growth and experience is the first necessity of the sadhak — to be too eager to help others draws away from the inner work. There is also likely to be an overzeal and haste which clouds the discrimination and makes what help is given less effective than it should be. To grow in the spirit is the greatest help one can give to others, for then something flows out naturally to those around that helps them.” CWSA-31/Letters on Yoga-IV/p-317, “The idea of helping others is a subtle form of the ego. It is only the Divine Force that can help. One can be its instrument, but you should first learn to be a fit and egoless instrument.” CWSA-31/Letters on Yoga-IV/p-318, “The best way to help the world is to transform oneself by an integral and intensive yoga.” The Mother/TMCW14/Words of The Mother-II/p-277,
"Whoever is too great must lonely live.
Adored he walks in mighty solitude;
Vain is his labour to create his kind,
His only comrade is the Strength within." Savitri-368
"And Savitri mingling in that glorious crowd,
Yearning to the spiritual light they bore,
Longed once to hasten like them to save God’s world;
But she reined back the high passion in her heart;
She knew that first she must discover her soul.
Only who save themselves can others save." Savitri-501
“In moments when the inner lamps are lit
And the life’s cherished guests are left outside,
Our spirit sits alone and speaks to its gulfs.” Savitri-47
9: "To save the world from Ignorance she came." Savitri-250
"She only can save herself and save the world." Savitri-461
"One man’s perfection still can save the world." Savitri-531
"He who would save the world must share its pain." Savitri-537
"He who would save the world must be one with the world," Savitri-537
"I (Savitri) keep my will to save the world and man;" Savitri-692
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“To open oneself to the supracosmic Divine is an essential condition of this integral perfection; to unite oneself with the universal Divine is another essential condition. Here the Yoga of self-perfection coincides with the Yogas of knowledge, works and devotion; for it is impossible to change the human nature into the divine or to make it an instrument of the divine knowledge, will and joy of existence, unless there is a union with the supreme Being, Consciousness and Bliss and a unity with its universal Self in all things and beings. A wholly separative possession of the divine nature by the human individual, as distinct from a self-withdrawn absorption in it, is not possible.”
Sri Aurobindo
CWSA-24/The Synthesis of Yoga/p-622,
“The individual must be the instrument and first field of the transformation; but an isolated individual transformation is not enough and may not be wholly feasible. Even when achieved, the individual change will have a permanent and cosmic significance only if the individual becomes a centre and a sign for the establishment of the supramental Consciousness-Force as an overtly operative power in the terrestrial workings of Nature, — in the same way in which thinking Mind has been established through the human evolution as an overtly operative power in Life and Matter. This would mean the appearance in the evolution of a gnostic being or Purusha and a gnostic Prakriti, a gnostic Nature. There must be an emergent supramental Consciousness-Force liberated and active within the terrestrial whole and an organised supramental instrumentation of the Spirit in the life and the body, — for the body consciousness also must become sufficiently awake to be a fit instrument of the workings of the new supramental Force and its new order. Till then any intermediate change could be only partial or insecure; an overmind or intuitive instrumentation of Nature could be developed, but it would be a luminous formation imposed on a fundamental and environmental Inconscience. A supramental principle and its cosmic operation once established permanently on its own basis, the intervening powers of Overmind and spiritual Mind could found themselves securely upon it and reach their own perfection; they would become in the earth-existence a hierarchy of states of consciousness rising out of Mind and physical life to the supreme spiritual level.”
Sri Aurobindo
CWSA-22/The Life Divine/p-997-998,
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