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The Central Truth of Savitri

            “Night of April 12-13, 1962. Suddenly in the night I woke up with the full awareness of what we could call the Yoga of the world. The Supreme Love was manifesting through big pulsations, and each pulsation was bringing the world further in its manifestation. It was the formidable pulsations of the eternal, stupendous Love, only Love: each pulsation of the Love was carrying the universe further in its manifestation… All the results of the Falsehood had disappeared: Death was an illusion, Sickness was an illusion, Ignorance was an illusion--- something that had no reality, no existence… Only Love, and Love, and Love, and Love –immense, formidable, stupendous, carrying everything.”¹                                                                                                                                                                                                                       The Mother                                                                                            
Om Namo Bhagavateh
Sri Matriniketan Ashram
15.09.2005
Adorable Pranab Da,
                                    Accept our pranam.... Kindly recollect our very auspicious meeting with you on 4th August (my birth day) and 5th August-2005. We were three (Bikram, S.A. Maa Krishna and B.K.B), and you were happy to receive us without knowing our identity and told us how the name of Berhampur has changed to Brahmapuram...  Before our departure on 5th August, incidentally I got an opportunity to read few pages of your book in Garden Guest house library, where you narrated a special chakra in the body and through it one can enter the domain of ‘mind of light’ and also how your father got the Darshan of Sri Aurobindo by escaping from Sri Dilip Kumar Ray’s room. We returned with the feeling that those who lead true life have no pretension.
 
            We, along with few inmates are staying in Sri Matriniketan Ashram, 11k.m. away from Brahmapur, in a three acre land, isolated from human habitation, in a lonely place. Along with us there are around ten dedicated members who are helping the Divine work from outside and some of them are preparing to join us. A school is attached to it (The Mother’s Ideal Integral School) with students and teachers coming from nearby locality...
 
            We were overwhelmed by your strong personality and received strong gust of The Mother’s Love through you. The cassettes presented by you were music and song of new thrill and will be introduced in the school function.
 
            In this letter we pray you to grant your good will and blessing towards us, though you told us, “The Mother alone can give blessings and I can extend my good will”. What we feel that you are no longer different from The Mother and your identity with The Mother is already sustained. Your long physical contact with The Mother and also with Sri Aurobindo, gives us opportunity and strength in our Spiritual journey, and we keep strong hope that you are our inspiration on behalf of The Mother... To be simple, strong, straightforward, all-embracing love and devotion towards the Mother, that is what we can learn from you. To keep in constant touch with you without any motive is a tremendous task before us.
 
            Sri Matriniketan Ashram is emerging as a true and rare Divine Centre in south Orissa. I am enclosing two copies of our Journal ‘The Descent’ along with this letter where an attempt has been made towards a comprehensive study on Savitri. Grant your blessings on this new born quarterly magazine, released on each Darshan day, extending our gratitude towards the Lord and The Mother.
 
            I had an opportunity of meeting The Mother in Her room thrice during my birth day and my age was 7,8 & 9 (1970,71,72) and I had the memory of seeing you there (if my memory is correct)... But my memory of (Sri) Champaklal calling my name is very clear.
 
            In the year 1973, I had come to Pondicherry for my birthday along with my birth mother. During that time the Mother had stopped giving Darshan due to Her ill health. One morning, near Samadhi, we heard a loud conversation between you (in English) and the Mother (in French). We gratefully heard the Mother’s most sweet Divine loving voice and your commanding voice with folded hands and the agony of not seeing Her on my birth day was recompensed.        
 
With our deep love and regards.
At Their Lotus Feet,
 
Bikram
 
N.B. As a memory of my meeting with the Mother, I am able to save Her hand written Birth day card which reads ‘Bonne Fête La Bikram’ and a laminated preservation of Birthday flower bunch, She gave me. From my little French study I came to know that the French word “La” is feminine and I believe that the Mother has drawn my aspiration towards Savitri’s dream vision of collective living of “the virgin bridals of the dawn.” (Savitri-401)
 
 
Pranab Kumar Bhattacharya
Director
Department of Physical Education
Sri Aurobindo Ashram, Pondicherry
Dated: 23.09.2005
 
Dear Bikram bhai,
                        Your letter dated 15.09.2005 along with a copy of “The Descent” (Feb-2005-The Central Truth of Savitri) and the paper of 15.08.2005 (The Descent-August-2005-The Book of Bliss) in hand.
 
            I have gone through them and found interesting.
 
            Glad to know about your dedication for (the) Mother’s work.
 
                        Sending Her Ashirvadi (blessings).
 
                        May She guide you and protect you always.
 
                                                            With very best wishes.
 
                                                                        Yours affectionately “Dada”
 
 
(Incidentally above two papers of The Descent that received Dada’s SUPPORT and also Sri K. Anurakta’s (our Spiritual Fosterer) Grace, which later transformed into ‘THE DIVINE BLISS’ book which was inaugurated in the World Hindu Wisdom Meet, 2014, at Bali, Indonesia.)​​
 

The Central Truth of Savitri

or

The Book of Love

​​​
“Remembrance was a poignant pang, she felt
 Each day a golden leaf torn cruelly out
    From her too slender book of love and joy.”
Savitri-469
           The Divine Love that has built and sustained the creation, has also the greatest power for physical transformation and those very few, who will be able to receive, hold and canalise the fragments of Divine Love of this universal proportion, for the highest evolutionary leap of the race, must satisfy five conditions; firstly, they must have a strong and balanced body and spontaneous and integral purity in order to bear the intensity of the Supreme Ananda; secondly, they must totally give up all external pleasure by renouncing all participation in the active life by plunging into a rigorous asceticism² or the askesis of above order can be avoided if the inner illumination and sublimation of the being is sufficient enough to reject automatically all gross and obscure enjoyments; thirdly, in order to arrive at the full possession of the subtle and causal body, the physical organs must be sealed against the disturbance of human sight and sound; or as an alternative the mind has to be drawn inward to the depths by the force of the concentration so that the call of physical things can no longer easily attain to it; fourthly a growth of receptive and collaborative  surroundings that include more flowers and plants, less animals, birds and children and less human beings; for plants and animals collaborate more in Supramental action and the small collectivity will be the representative of Spiritual concentration; lastly the above discipline and tapasya must accompany true humility and total dependency on the Divine so as to counter the growth of the ego and the pride.
 
What are Human and Divine Love?:
 
“He (King) felt the beating life in other men
Invade him with their happiness and their grief;
Their love, their anger, their unspoken hopes
Entered in currents or in pouring waves
Into the immobile ocean of his calm.”
Savitri-27
​
“It turns in us to finite loves and lusts,
The will to conquer and have, to seize and keep,
To enlarge life’s room and scope and pleasure’s range,
To battle and overcome and make one’s own,
The hope to mix one’s joy with others’ joy,
A yearning to possess and be possessed,
To enjoy and be enjoyed, to feel, to live.”
Savitri-139-140
​
“A fragile human love that could not last,..
Joy that forgot mortality for a while
Came, a rare visitor who left betimes,
And made all things seem beautiful for an hour,
Hopes that soon fade to drab realities
And passions that crumble to ashes while they blaze
Kindled the common earth with their brief flame.
A creature insignificant and small
Visited, uplifted by an unknown Power,”
Savitri-159
​
“His little hour is spent in little things.
A brief companionship with many jars,
A little love and jealousy and hate,
A touch of friendship mid indifferent crowds
Draw his heart-plan on life’s diminutive map.”
Savitri-164
​
“There was no act, no movement in its Vast:…
There was no mind there with its need to know,
There was no heart there with its need to love.”
Savitri-308
​
“But vain are human power and human love    
To break earth’s seal of ignorance and death; ...
Man, sole awake in an unconscious world,
Aspires in vain to change the cosmic dream.”
Savitri-315-316
​
“Too little the strength that now with us is born,
Too faint the light that steals through Nature’s lids,
Too scant the joy with which she buys our pain.”
Savitri-342
​
“Or bound by the senses and the longing heart,
Adoring with a turbid human love,
They could not grasp the mighty spirit she was
Or change by closeness to be even as she.”
Savitri-363
​
“No transient earthly love assailed her calm,”
Savitri-367
​
“Only a little lifted is Mind’s screen;
The Wise who know see but one half of Truth,
The strong climb hardly to a low-peaked height,
The hearts that yearn are given one hour to love.”
Savitri-372
​
“Wilt thou not make this mortal bliss thy sphere?”
Savitri-408
​
“Love dies before the lover in our breast:
Our joys are perfumes in a brittle vase.”
Savitri-433
​
“Thy mind’s light hides from thee the Eternal’s thought,
Thy heart’s hopes hide from thee the Eternal’s will,
Earth’s joys shut from thee the Immortal’s bliss.”
Savitri-443
​
“A body seeing the end too soon of joy
And the fragile happiness of its mortal love.”
Savitri-470
​
(Death said) “I lay waste human happiness with my breath
And slay the will to live, the joy to be”
Savitri-535
​
(Death said) “Your transient loves bind not the eternal gods.”
Savitri-581
​
(Death said) “It (human love) is a passion of thy yearning cells,
It is flesh that calls to flesh to serve its lust;
It is thy mind that seeks an answering mind
And dreams awhile that it has found its mate;
It is thy life that asks a human prop
To uphold its weakness lonely in the world
Or feeds its hunger on another’s life.”
Savitri-608
​
(Death said) “For thy passion was a sensual want refined,
A hunger of the body and the heart;
Thy want can tire and cease or turn elsewhere.”
Savitri-611
​
(Death said) “Wisdom and love thou claimest as thy right;
But knowledge in this world is error’s mate,
A brilliant procuress of Nescience,
And human love a posturer on earth-stage
Who imitates with verve a faery dance.
An extract pressed from hard experience,
Man’s knowledge casked in the barrels of Memory
Has the harsh savour of a mortal draught:
A sweet secretion from the erotic glands
Flattering and torturing the burning nerves,
Love is a honey and poison in the breast
Drunk by it as the nectar of the gods.”
Savitri-618-619
​
(Death said) “Love shall bind by thee many gathered hearts.
The opposite sweetness in thy days shall meet
Of tender service to thy life’s desired
And loving empire over all thy loved,
Two poles of bliss made one,
O Savitri. Return, O child, to thy forsaken earth.”
Savitri-637
​
(Death said) “A transient painting on a holiday’s floor
Traced for a moment’s beauty love was made.”
(Death speaks of the limitation of human love.)
Savitri-637
​
“And Mind in a half-light moves amid half-truths
And the human heart knows only human love
And life is a stumbling and imperfect force
And the body counts out its precarious days,”
Savitri-703
​
           “Without self-giving there is no love; but self-giving is very rare in human love which is full of selfishness and demands.”¹¹⁵
 The Mother
                                   
            Human love is defined as an exclusive dual enjoyment and a fragile happiness between the lover and the beloved in their heart’s secret chamber by an entire separation from the World, the Self and the God; whereas in the Divine Love this exclusive enjoyment excludes neither the World, nor the Self, nor the God and could deliver mental, vital and physical love from their utter deficiencies. Human love experiences a joy that forgets death for a brief period or ‘Joy that forgot mortality for a while.’¹⁰⁵ It is a brief sattwic flame that can crumble vital passion to ashes⁹⁷ and a sattwic smile can persuade ‘a dead lacerated heart to live again and feel the hands of calm.’⁹⁷ The heart that yearns human love will be tired within one hour, unable to feel it in a continuous way, whereas Divine love is tireless in its nature and can be experienced through all eternity. The Divine Love needs no human hand to feel and clasp but its mighty touch or vibration can heighten ‘the intimacy of soul with soul’⁹⁹ and prolongs ‘the nearness of soul’s clasp with soul,’¹⁰⁰ yet this subtle physical Divine Love remains untouched, pure and alone.
 
            Human relationship has a beginning and an end whereas subtle physical relation continues from birth after birth. Human love dies while the lover is still alive on earth. It has a beginning and an end. It is like the perfume of a brief joy and roadside sweetness that ‘earth-bound hearts would pluck.’¹¹⁹ If Satyavan had lived long, human love would have died in the tired human breast and if he lives for a short period then human love will survive awhile, then it will be replaced by other human admirers. This is the reality of earthly life. Whereas Divine Love lives, nourishes, grows and fulfils life long after the death of the Lover. It awakens the Psychic and Spiritual contacts which are the perennial Source of our existence. This Love is identified as subtle physical Love which has the capacity to bridge earth and heaven. This subtle physical relation exists between the Guru and the Disciple in the Psycho-Spiritual plane and the Guru uplifts, takes care and nourishes the Disciple continuously after his physical departure from the body. With the divine union Soul force increases. Soul force strengthens and densifies the subtle physical sheath. Soul saving Subtle physical love can replace the Soul slaying gross physical love. When Subtle physical love becomes strong, it reconciles the human and divine Love. Thus, divine Love can transform life.
 
            The object of human love is meant to procreate children and by their attachment forget Divine and on one fine morning Death abruptly ends all the charm of life. In order to prevent Death from becoming a reality, one must discover his Psychic Being.
 
            The Queen, the human mother of Savitri, understands the limitation of human love of Moderate and Spiritual Love of Ascetic/Mayavadin/Illusionist/Nirvanist which do not take care to annul human suffering and miseries.
​
(Queen said to Savitri)
“Choose once again and leave this fated head,
Death is the gardener of this wonder-tree;
Love’s sweetness sleeps in his pale marble hand.”
Savitri-431
​
(Queen said to Savitri)
“Here on this mutable and ignorant earth
Who is the lover and who is the friend?
All passes here, nothing remains the same.
None is for any on this transient globe.”
Savitri-432-33
​
(Queen said to Savitri)
“Only when thou hast climbed above thy mind
And liv’st in the calm vastness of the One
Can love be eternal in the eternal Bliss
And love divine replace the human tie.”
Savitri-434
 
            Human love is experienced by exciting the mind, life and body and in the Divine Love they are silenced. In the Yoga of devotion, the normal emotional human aspect is applied no longer to transient worldly relation, but to the joy of All-Loving, the All-Beautiful and the All-Blissful.³ Human love can least satisfy human emotions because it is not free from desire, fear, reaction, fluctuation and attachment and is helpless to harmonise its myriad deformations and perversions. In human love, (whose essence is Divine Love) this unlimited Divine Love suffers limitation, incomprehension, embarrassment, corruption, degradation and narrowness¹²⁷ and restricts itself to the participation of small happiness, external life’s crude movement and obstinately inferior motives.
   
            The Divine Love is entirely motiveless and is possessed by self-existent Bliss. Man can ascend to the stairs of self-existent motiveless enjoyment through four successive stages of devotion. First, he is an arta, who calls the Divine during moments of crisis and distress, unable to possess Him but entirely possessed by forces of Ignorance and powers that labour to debase; secondly, he is an artharthi devotee, who seeks the Divine for personal gains, for the satisfaction of his desire, eager to possess Him but limited in capacity through deceptive instruments; thirdly, he is a jijnasu, the seeker after God knowledge who seeks both to possess and be possessed, to receive and give himself to Him in a limited way and lastly he becomes Jnani, the God-knower who possesses Him utterly and be possessed by Him utterly. The God-knower is also a God lover because by knowledge of His being comes the whole delight and he becomes a living channel of the Supreme's descent and the cells become capable of holding this supreme Vibration.
 
The Nature of Divine Love:
​
“Here with the suddenness divine advents have,
Repeating the marvel of the first descent,
Changing to rapture the dull earthly round,
Love came to her hiding the shadow, Death.
Well might he (Divine Love) find in her his perfect shrine.”
Savitri-14
​
“Pure mystic voices in beatitude’s hush
Appealed to Love’s immaculate sweetnesses,
Calling his (Love’s) honeyed touch to thrill the worlds,
His (Love’s) blissful hands to seize on Nature’s limbs,
His (Love’s) sweet intolerant might of union
To take all beings into his (Love’s) saviour arms,
Drawing to his (Love’s) pity the rebel and the waif
To force on them the happiness they refuse.”
Savitri-123
​
“He (Divine Love) is still the godhead by which all can change.”
Savitri-397
​
“Rare is the cup fit for love’s nectar wine,
As rare the vessel that can hold God’s birth;
A soul made ready through a thousand years
Is the living mould of a supreme Descent.”
Savitri-398
​
“Then Love shall at last unwounded tread earth’s soil;
Man’s mind shall admit the sovereignty of Truth
And body bear the immense descent of God.”
Savitri-516
​
“He (Divine Love) labours in the depths, exults on the heights;
He (Divine Love) shall remake thy universe, O Death.”
Savitri-592
 
 
Love offers kinghood:
​
Love links life with past births.
Love calls down Power to make a new base of life.
A smile of love sanctions the long game of life and the sweetness of a love is oblivious of death.
Love can recognise the Souls linked with him from past births.
Love is a glory from eternity’s sphere.
Earth cannot hold Divine Love; the moment he (Love) descends he is abased and disfigured.
Love is the godhead by which all the untransformed Nature can change or Love has transforming Power.
Love awaits in the heart as an unopened flower.
Love penetrates during our sleep and waking state and gives an unknown charm and thrill.
Love seeks himself in many minds, hearts and living creatures.
Love can call down visions that can look at the Invisible.
Without this Love, life has waited long unfilled.
Love can bring a God-like sense.
Love seeks his truth not in heaven but on earth.
Love is a beautiful slave of God preoccupied in transforming earth-Nature.
Love’s mission is deceived by surface mind, life and body.
Love’s mission is debased by tamasic, rajasic and sattwic inconscient energies.
Love’s nectar wine can be held by very few fit Souls. It asks for a thousand years of conscious sadhana.
Supreme Love descends to earth through fit Souls.
Those who give birth to Avataras (symbol of Divine Love), they are identified as the virgin Mother, Para-prakriti.
Lovers meet each other through different paths by travelling across limitless plains of Time; in this birth they link their past births with their future births.
Through their meeting, future Divine Life is built.
 
A Brief Touch of Divine Love:¹⁵³
​
“The persistent thrill of a transfiguring touch
Persuaded the inert black quietude
And beauty and wonder disturbed the fields of God.”
Savitri-3
​
“A hurried imperfect glimpse of heavenly things,
Guesses and travesties of celestial types.”
Savitri-77
​
“But rarely burns the flame nor burns for long;
The joy it calls from those diviner heights
Brings brief magnificent reminiscences
And high splendid glimpses of interpreting thought,
But not the utter vision and delight.”
Savitri-112-13
​
“Absorbed in the present act, the fleeting days,
None thought to look beyond the hour’s gains,
Or dreamed to make this earth a fairer world,
Or felt some touch divine surprise his heart.”
Savitri-145
​
“A quick celestial flash could sometimes come:
The illumined soul-ray fell on heart and flesh
And touched with semblances of ideal light
The stuff of which our earthly dreams are made.”
Savitri-159
​
“Some face of deathless beauty could be caught…
Some hue of the Absolute could fall on life,
Some glory of knowledge and intuitive sight,
Some passion of the rapturous heart of Love.”
Savitri-175-176
​
“A touch supreme surprised his hurrying heart,
The clasp was remembered of the Wonderful,
And hints leaped down of white beatitudes.”
Savitri-237
​
“This limited being lifted to zenith bliss,
Happy to enjoy one touch of things supreme,”
Savitri-239
​
“A splendour sullied by the mortal air,
Love passes through his heart, a wandering guest
 Beauty surrounds him for a magic hour,
He has visits of a large revealing joy,
Brief widenesses release him from himself,
Enticing towards a glory ever in front
Hopes of a deathless sweetness lure and leave.”
Savitri-340
​
“Some near approached, were touched, caught fire, then failed,
Too great was her demand, too pure her force.”
(This line indicates Savitri's virgin Mother status is surrounded by a vast world of humanity with an active lower nature symbolised as harlot Power. It is difficult to bridge the gulf between them.)
Savitri-366 
​
“All that the lightning-flash of love reveals…
Even a brief nearness has reshaped my life.”
Savitri-406
​
“A little bliss is lent thee from above,
A touch divine upon thy human days.”
Savitri-451
​
“Bliss was an incident of a mortal hour,
A stranger in the insentient universe.”
Savitri-455
​
“Awhile she moved through a blank tranquillity
Of naked Light from an invisible sun,
A void that was a bodiless happiness,
 A blissful vacuum of nameless peace.”
Savitri-491
​
“The prophet moment covered limitless Space
 And cast into the heart of hurrying Time
A diamond light of the Eternal’s peace,
 A crimson seed of God’s felicity;
A glance from the gaze fell of undying Love.”
Savitri-712
​
            “Love, in its essence and in its origin, is like a white flame obliterating ALL resistances. You can have the experience yourself: whatever the difficulty in your being, whatever the weight of accumulated mistakes, the ignorance, incapacity, bad will, a single SECOND of this Love – pure, essential, supreme – melts everything in its almighty flame. One single moment and an entire past can vanish. One single TOUCH of That in its essence and the whole burden is consumed.”¹⁰³
The Mother
 
            With the increase of purity, a brief touch of Divine Love can flow through human vessels and can bring unimaginable change in the inner subtle physical and outer life. So, before the consciousness is established in the Supramental plane a Sadhaka can aspire for a brief touch of Divine Love and ‘a single SECOND of this Love – pure, essential, supreme – melts everything in its almighty flame. One single moment and an entire past can vanish. One single TOUCH of That in its essence and the whole burden is consumed.’¹⁰³ Savitri book confirms that a brief touch of Divine Love through Satyavan’s Presence is more intense and more fulfilled than the ‘riches of a thousand fortunate years’¹¹¹ of human love and association.
​    
Transformation of Human Love into Divine Love:
 
“Its (Divine Love’s) bodies woven by a divine sense
Prolonged the nearness of soul’s clasp with soul;
Its warm play of external sight and touch
Reflected the glow and thrill of the heart’s joy,
Mind’s climbing brilliant thoughts, the spirit’s bliss;
Life’s rapture kept for ever its flame and cry.”
Savitri-329
​
“I have discovered my glad reality
Beyond my body in another’s being:
I have found the deep unchanging soul of love...
Only now for my soul in Satyavan.”
Savitri-435
​
“Always behind this strange divided life
Her spirit like a sea of living fire
Possessed her lover and to his body clung,
One locked embrace to guard its threatened mate.”
Savitri-471
​
“Yet ever they grew into each other more
Until it seemed no power could rend apart,
Since even the body’s walls could not divide.”
Savitri-473
​
“Or call into thy chamber the Divine
And sit with God tasting a human joy.”
Savitri-535
​
“All our earth starts from mud and ends in sky,
And Love that was once an animal’s desire,
Then a sweet madness in the rapturous heart,
An ardent comradeship in the happy mind,
Becomes a wide spiritual yearning’s space.
A lonely soul passions for the Alone,
The heart that loved man thrills to the love of God,
A body is his chamber and his shrine.”
Savitri-632
​
“I (Savitri) quiver no more with the assault of grief;
A mighty calmness seated deep within
Has occupied my body and my sense:
It takes the world’s grief and transmutes to strength,
It makes the world’s joy one with the joy of God.
My love eternal sits throned on God’s calm;
For Love must soar beyond the very heavens
And find its secret sense ineffable;
It (Love) must change its human ways to ways divine,
Yet keep its sovereignty of earthly bliss.”
Savitri-633
​
“My will is greater than thy law, O Death;
My love is stronger than the bonds of Fate:
Our love is the heavenly seal of the Supreme.
I guard that seal against thy rending hands.
Love must not cease to live upon the earth;
For Love is the bright link twixt earth and heaven,
Love is the far Transcendent’s angel here;
Love is man’s lien on the Absolute.”
Savitri-633
​
“And all her life was conscious of his life
And all her being rejoiced enfolding his.”
Savitri-715
​
“Our love has grown greater by that mighty touch
And learned its heavenly significance,
Yet nothing is lost of mortal love’s delight.”
Savitri-719
​
            “And let me say also that, as regards human love and divine love, I admitted the first as that from which we have to proceed and to arrive at the other, intensifying and transforming into it, not eliminating, human love. Divine Love, in my view of it, is again not something ethereal, cold and far, but a love absolutely intense, intimate and full of unity, closeness and rapture using all the nature for its expression.”¹²⁰
Sri Aurobindo
 
            The gulf between human and Divine Love can be bridged by developing subtle physical faculties or subtle physical love which is possible by entering more and more into the waking and non-waking trance of the Psychic and Spiritual plane respectively.  Humanity is not aware of a subtle physical love where love continues to nourish and fulfil life after the lover is long dead. Savitri book proposes all (prepared Souls) secretly and symbolically replace human love with subtle physical love which needs no hand to clasp, no feet to move. Subtle physical union keeps the body untouched and pure. It links love with past and future births extending through all life. This imperishable subtle physical love is further complemented and perfected by the touch of subtle vital, subtle mental, Psychic, Spiritual, Universal and Supramental Love. This subtle physical love purifies, transforms and perfects human love. In a collective Divine living, an individual ‘will be identified with the Divine and with others (fellow brothers) only through the divine consciousness and not through the mental nature.’¹⁰⁶ In a Divine Centre, ‘Influence is not the outward authority of the Teacher over his disciple, but the power of his contact, of his presence, of the nearness of his soul to the soul of another, infusing into it, even though in silence, that which he himself is and possesses.’¹¹⁷ For the development of the above Divine faculties, Psychic and Spiritual opening are imperative. A few such examples are presented which can widen our existing understanding:
 
“His (King Aswapati’s) 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
​
“She meditates upon mighty words and looks
On the unseen links that join the parted spheres.”
Savitri-85
​
“A subtle link of union joins all life.
Thus all creation is a single chain:”
Savitri-110
​
“At last the struggling Energy can emerge
And meet the voiceless Being in wider fields;
Then can they see and speak and, breast to breast,
 In a larger consciousness, a clearer light,
The Two embrace and strive and each know each
Regarding closer now the playmate’s face.”
Savitri-141
​
“In the communion of two meeting minds (subtle mental union)
Thought looked at thought and had no need of speech;
Emotion clasped emotion in two hearts, (subtle vital union)
They felt each other’s thrill in the flesh and nerves (subtle physical union)
Or melted each in each and grew immense (Spiritual union)
As when two houses burn and fire joins fire:” (Psychic union)
Savitri-186
​
“Being felt being even when afar
And consciousness replied to consciousness.
And yet the ultimate oneness was not there.
There was a separateness of soul from soul:”
Savitri-187
​
“Thought was not there but a knowledge near and one
Seized on all things by a moved identity,
A sympathy of self with other selves,
The touch of consciousness on consciousness
 And being’s look on being with inmost gaze
And heart laid bare to heart without walls of speech
And the unanimity of seeing minds
In myriad forms luminous with the one God.”
Savitri-292
​
“Life was not there, but an impassioned force,
 Finer than fineness, deeper than the deeps,
Felt as a subtle and spiritual power,
A quivering out from soul to answering soul,
 A mystic movement, a close influence,
A free and happy and intense approach
Of being to being with no screen or check,
Without which life and love could never have been.”
Savitri-292
​
“There was no cleavage between soul and soul,
There was no barrier between world and God.
Overpowered were form and memory’s limiting line;
The covering mind was seized and torn apart;
It was dissolved and now no more could be,
The one Consciousness that made the world was seen;
 All now was luminosity and force.”
Savitri-319
​
“A universal vision that unites,
A sympathy of nerve replying to nerve,…
A touch that needs not hands to feel, to clasp,
Were there the native means of consciousness
And heightened the intimacy of soul with soul.”
Savitri-325
​
“Heart feels for heart, limb cries for answering limb;
All strives to enforce the unity all is.”
Savitri-398
​
“Amazed by a joy for which they (Savitri & Satyavan) had waited long,
The lovers met upon their different paths,
Travellers across the limitless plains of Time
Together drawn from fate-led journeyings
In the self-closed solitude of their human past,
To a swift rapturous dream of future joy
And the unexpected present of these eyes.”
Savitri-399
​
“Or else she (Savitri) strove even in mortal time
To build a little room for timelessness
By the deep union of two human lives,
 Her soul secluded shut into his soul.”
Savitri-471
​
“For when he (Satyavan) wandered in the forest, oft
Her (Savitri’s) conscious spirit walked with him and knew
His actions as if in herself he moved;
He, less aware, thrilled with her from afar.”
Savitri-473
​
“Wordless she travelled in her lover’s steps,
Planting her human feet where his had trod,
Into the perilous silences beyond.”
Savitri-577
​
            ‘The division of our being from the being of others can only be healed (1) by removing the divorce of our nature from the inner soul-reality, (2) by abolishing the veil between our becoming and our self-being, (3) by bridging the remoteness of our individuality in Nature from the Divine being who is the omnipresent Reality in Nature and above Nature.’¹¹² The transformation of transient unstable vital enjoyment of human love into eternal Divine Love is the prerogative of few decreed developed Soul⁹¹ through practice of mutual self-giving, an interfusion of inner substance, vision through identity, by rapturous fusion of ‘two souls into one’¹¹⁴ body of the God followed by similar fusion of two bodies into one Soul of God and its universalisation. The former is the Psychic experience of ‘wedding of the eternal Lord and Spouse’⁵³ or ‘A diarchy of two united souls,’⁹² in waking trance and the latter is its extension of Spiritual experience of ‘A single being in two bodies clasped,’⁹² or ‘A burning of two bodies in one flame’¹⁰⁴ in dream and sleep trance and its further extension in universal plane as  ‘Wedded to all he had been, became himself’⁵⁴ or ‘The calm delight that weds one soul to all.’¹⁰² Or in integral Yoga, exclusive Psychic Divine Love begins with the Soul’s union (Jivatma) with the Divine (Paramatma) and here one could live without the attraction of mental imitations and without the aid of human lover. This Psychic Love cannot keep itself satisfied with the highest intensities of exclusive enjoyment; it calls down entire truth of Divine Love in Spiritual and universal plane in which ‘one could love without return for love’¹¹⁶ and it includes all the worlds and worlds beyond to be possessed by the intensities of Supreme Ananda. The nature of the highest Divine Love is all-inclusive, all-embracing, all compassionate, universal, eternal, absolute immobility and unparalleled intensity of absolute vibration. In order to keep Divine Love unalloyed, warm and homogenous vibratory mass it must search truth in close proximity with the Divine union in Personal, Impersonal, Universal and Transcendent planes. When human love transforms into universalised Divine Love, annulling all division and separation of Consciousness, ‘Then shall the business fail of Night and Death.’⁹⁶
 
            The human love, governed by Nature’s law, which has no power to break the earth’s seal of ignorance, incapacity, inertia and death and it can be transformed into all powerful Divine Love, governed by Supernature’s Law, only when the Lover and the Beloved either by the privilege of past birth or by the Tapasya and consecration of present birth open either to their larger, deeper and more plastic Psychic or Spiritual Being.  Thus, the depth and sweetness of mortal emotional joy is fulfilled by the emergence of a wider and more complete movement of Divine Love. Those who have received Savitri’s Divine Love for them all earthly joy, heavenly joy and self-existent joy become pale, insufficient and obsolete.
                    Psychic Love is ‘Much sweeter… than any rapture known’¹⁵⁵ and its ‘momentary and escaping thrill’¹⁵⁵ cannot be recompensed by ‘Earth or all-conquering heaven.’¹⁵⁵ Spiritual Love gives the sense of impersonal Love, Peace, Silence, infinite Existence, infinite Consciousness and ‘The Bliss that none can ever hope to taste.’¹⁵⁶ Universal Love is ‘A constant touch of sweetness that linked all hearts’¹⁵⁷ and “Thrilled with the hidden Transcendent’s joy and peace.’¹⁵⁸ Supramental Love turns ‘to the best the worst,’¹⁵⁹ heals ‘the bitter cruelties of earth’¹⁵⁹ and ‘A joy exceeding earth’s and heaven’s poured down.’¹⁵⁹ This Supramental 'Divine Love descends first as something transcendent and universal and out of that transcendence and universality it applies itself to persons according to the Divine Truth and Will, creating a vaster, greater, purer personal love than any the human mind or heart can now imagine.'¹⁶⁰ The dynamisation of Supramental energy can lead towards entry into the dark Subconscient sheath and discovery of the Subconscient Self, which is identified as another important achievement ‘whose priceless value could have saved the world’¹⁶¹ and all error and pain ‘became a quivering ecstasy.’¹⁶²  Then subsequently entry into Inconscient sheath and discovery of the Inconscient Self is identified as one of the last and most profound Spiritual experiences, ‘the grand solution’¹⁶³ in which the height of mortal effort end and in that darkest world ‘A bliss is born that can remake our life.'¹⁶⁴

 

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Sevenfold personal relation with the Divine:
 
“I am the Madran, I am Savitri.
(She is both human and Divine, Jivatma and Para-prakriti)
All that I was before, I am to thee still,
(human and Divine Lover)
Close comrade of thy thoughts and hopes and toils,
(The Divine Friend and Playmate)
All happy contraries I would join for thee.
All sweet relations marry in our life;
(The Divine Lover and Beloved.)
I am thy kingdom even as thou art mine,
The sovereign and the slave of thy desire,
(The play with Divine  Master is possible through slavehood)
Thy prone possessor, sister of thy soul
(brotherhood is a derivative of the original personality of Divine Fatherhood.)
And mother of thy wants; thou art my world,
(The Divine Mother of all-life.)
The earth I need, the heaven my thoughts desire,
(The Wisdom of Divine Teacher.)
The world I inhabit and the god I adore.”
Savitri-719-20
                                   
            Savitri book projects Avataras as brother Souls and slave of all humanity, where Savitri became the Mother of Satyavan’s ‘natural brothers’¹⁰⁷ and ‘She made herself the diligent serf of all.’¹⁰⁹ And, also Divine asks Savitri to take care of earth creatures and further directed her, ‘Thou shalt not shrink from any brother soul.’¹⁰⁸
 
            Since only in the Divine, human emotion can find its real and utter satisfaction, therefore all the life of the Soul is satisfied by the seven-fold personal relation with the divine Beloved and the joy of these relations due to their self-existent motiveless nature, purifies the emotional mind and enhances its capacity to hold more Ananda. A similar fulfilment is demanded of our universal and impersonal part through universal and impersonal union with the Divine. These relationships are not imaginations of mind or illusions but Spiritual facts and the intensity of these relations can multiply in the process of Yoga and ultimately the lover does not seek heaven or liberation from birth or any other thing, but to lose himself eternally in the sole clasp of the Divine Beloved. A Sadhaka of integral Yoga has to realise the World-existence as Lila, Divine Play and he has to become a woman and paramour in Consciousness in order to enter right relation with the Divine Beloved, he has to become the slave and servant in order to enter relation with the Divine Master, he has to become a supple and plastic child with full of joy in order to become a playmate of the Divine Mother and Divine Father, he has to become a student and disciple in order to enter right relation with the Divine Teacher, he has to become a friend and playmate in order to enter relation with his Divine Friend and Playmate. Through intensification of these seven-fold personal relations with the Divine, the Godhead breaks out from a human mould and the Soul of man becomes eternally young, perpetually inexhaustible, creating and re-creating Himself in himself for the pure bliss of that self-creation and self-representation and thus the Divine becomes the Play, the Player and the Playground. As long as the lower Nature in man is active or he is under the subjection of physical (tamasic) mind and vital (rajasic) mind, his godward possibility is seriously restricted and he searches for an outward divisible human love to make up his emotional deficiencies.
   
1) Discipleship to God the Guru:
​
“He comes unseen into our darker parts
And, curtained by the darkness, does his work,
A subtle and all-knowing guest and guide,
Till they too feel the need and will to change.”
Savitri-35
​
“Or listens following a bodiless Guide”
Savitri-80
​
“Awake with a cry and stir of numberless souls,
Arisen from the breast of some deep Infinite,
Smiling like a new-born child at love and hope,
 In her nature housing the Immortal’s power,
In her bosom bearing the eternal Will,
No guide she needed but her luminous heart:”
Savitri-128
​
“The unfelt Self within who is the guide,
The unknown Self above who is the goal.”
Savitri-168
​
“Guide of the traveller of the unseen paths,”
Savitri-295
​
“Young grave disciples fashioned by their touch,”
Savitri-382
​
“And how shall the end be vain when God is guide?”
Savitri-339
​
“They moved unable to forego her light,
Desiring they clutched at her with outstretched hands
Or followed stumbling in the paths she (Savitri) made.”
Savitri-363
​
“She (Savitri) walked in their front towards a greater light,
Their leader and queen over their hearts and souls,”
Savitri-363
​
“She (Savitri) held their hands, she chose for them their paths:
They were moved by her towards great unknown things,”
Savitri-364
​
“Thy soul has strength and needs no other guide”
Savitri-374
​
“One force shall be your mover and your guide,
One light shall be around you and within;
Hand in strong hand confront Heaven’s question, life:”
Savitri-374-375
​
“A way proposed by an unerring Guide.”
Savitri-378
​
 “A ray from self’s solitude of light the guide;”
Savitri-460
​
“All stumbled on behind a stumbling Guide,
Yet every stumble is a needed pace
On unknown routes to an unknowable goal.”
Savitri-625
​
“The mortal (Savitri) led, the god (Death) and spirit (Satyavan) obeyed
And she behind was leader of their march
And they in front were followers of her will.”
Savitri-639,  
​
“Only in an uplifting hour of stress
Men answer to the touch of greater things:
Or, raised by some strong hand to breathe heaven-air,
They slide back to the mud from which they climbed;”
Savitri-689
​
            “One cannot imagine –one cannot imagine what a grace it is to have someone in whose hands you can place yourself entirely! By whom you can let yourself be guided without having the need to seek. I had that, I was very, very conscious of it as long as Sri Aurobindo was there. And when he left his body, it was a dreadful collapse...One cannot imagine. Someone you can refer to with the certainty that what he says will be the truth.”⁷²
The Mother
 
            In traditional Yoga, the Guru strengthens and illumines the practice of written truth, Shastra. In integral Yoga, Guru is an Influence who can purify the subtle body and can call down Divine Presence. The Spiritual Presence of a living Guru is a special privilege in the life of a seeker. Since integral Yoga accepts the Yoga of Knowledge, it has the need of the Divine¹³¹ as All-Wise Guru. Integral Yoga identifies physical Guru as a Spiritual Influence, who is extended Psychically as the inner Guide in the heart, Master of Yoga, the Lord, Light, Enjoyer and Goal of all sacrifice and effort, Spiritually as the Guide above the head, universally as the World-teacher, Jagat Guru, Supramentally¹³¹ as the Supreme Mother and the Supreme Lord. The Master of our Yoga is the Parameshwara of the Vedantic teaching, the Parameshwari of the synthetic Yoga of Tantra, Purushottama of the Gita, Moksha of the Adwaitin, Sajujya Mukti of the Jnana Yoga, Samipya or Salokya Mukti of the Bhakti Yoga, Sadharmya or Sadrisya Mukti of Karma Yoga, the supreme Soul and the supreme Shakti. We have to pursue Him and realise Him integrally in all His names and forms and qualities and not to remain satisfied with His one form that has most touched our inner being; we have to know and possess Him integrally, samagram mam,4 in all the world and planes of Consciousness.   
 
            The greatest Guru can no longer confine himself to teaching and example, but rather he withdraws from these two important activities to plunge himself into deep Divinities and from that depth pours down his Influence,¹¹⁷ Presence, Power, Light, Peace and Love to all those who are receptive around him. His touch is like the artist moulding the clay of our mind, life and body. He leads us to knowledge at every step and kindles the inner light and vision. When we cease to think and see for ourselves and think what he wills to think and see for us, then the Guru is fulfilled in his disciples and we enjoy his embrace and possession. 
 
2) Sonship to God the Father:
 
“A greater sonship was his divine right.”
Savitri-22
​
(Satyavan said)
“Descend. Let thy journey cease, come down to us.
 Close is my father’s creepered hermitage
Screened by the tall ranks of these silent kings,
Sung to by voices of the hue-robed choirs
Whose chants repeat transcribed in music’s notes
The passionate coloured lettering of the boughs
And fill the hours with their melodious cry.”
Savitri-402
​
 (Savitri said)
“Father and king, I have carried out thy will.
One whom I sought I found in distant lands;
I have obeyed my heart, I have heard its call.
On the borders of a dreaming wilderness
Mid Shalwa’s giant hills and brooding woods
In his thatched hermitage Dyumatsena dwells,
 Blind, exiled, outcast, once a mighty king.
The son of Dyumatsena, Satyavan,
I have met on the wild forest’s lonely verge.
 My father, I have chosen. This is done.”
Savitri-424
​
“All of his speeding days that he could spare
From labour in the forest hewing wood
And hunting food in the wild sylvan glades
And service to his father’s sightless life
He gave to her and helped to increase the hours
By the nearness of his presence and his clasp,
And lavish softness of heart-seeking words
And the close beating felt of heart on heart.”
Savitri-472
​
“Each soul is the great Father’s crucified Son,”
Savitri-500
​
“Her mortal ego perished in God’s night.
Only a body was left, the ego’s shell…
The individual die, the cosmos pass;
These gone, the transcendental grew a myth,
The Holy Ghost without the Father and Son,
 Or, a substratum of what once had been,
Being that never willed to bear a world
Restored to its original loneliness,
Impassive, sole, silent, intangible.”
Savitri-552
​
(Death’s boon offered to Savitri)
“Indulgent to the dreams my touch shall break,
I yield to his blind father’s longing heart
Kingdom and power and friends and greatness lost
And royal trappings for his peaceful age,
The pallid pomps of man’s declining days,
The silvered decadent glories of life’s fall.”
Savitri-589
​
            ‘I am the father of the universe,’ pita hamasya jagat,⁵ thus declared the Gita in its various relations with the devotees. Son-ship to God the Father is acceptable in integral Yoga, as it rests on the foundation of the Vedanta. The four main Upanishads, from which integral Yoga draws sustenance are the gospel of the Divine Life and Divine Work from Isha Upanishad, the gospel of Eternal Bliss from Taittiriya Upanishad, the gospel of Divine Knowledge and self-surrender from Kena Upanishad and working of the Self in the world as creator and master of evolution and the creator Brahman is identified as Consciousness from Aitareya Upanishad.
 
            From a Spiritual point of view the Divine Father, Paramatma is the liberator of the Soul, Jivatma and the eternal relation between Nara and Narayana, the human Soul and the Divine Father is fulfilled by their merger and oneness. From a human point of view, life begins from the mother’s love, which liberates the child from a helpless state to arrive at the father’s love, which liberates the child from all other dependencies and influences, to stand alone and independent. But when one discharges the responsibility of fatherhood to God, then He lifts the child Soul to immeasurable and unimaginable heights.
 
            The faculty of Divine Fatherhood is observed in King Aswapati in his relation with his Divine daughter Savitri, to whom he called down to earth through his long askesis, tapasya. As Father and Guru, he was aware of Savitri’s mission on earth, which she would accomplish by the help of her second Self, Satyavan. King Aswapati made her aware that her unknown Lover waits for her in the unknown breast of earth and he will ‘give voice to what in’⁸⁸ her is mute and ‘He shall walk’⁸⁸ with her until her body’s end. The King further wanted to know from the heavenly sage Narad, whether her daughter could ‘pour the nectar of sorrowless life’⁸⁹ on her surrounding earth and ‘Heal with her bliss the tired breast of earth.’⁸⁹ He wished for her daughter, ‘glad and griefless days’⁸⁹ and unwounded mortal life. To this question of the King, Narad hinted that each great Soul has to go through fire test, agni parikha, and she ‘must cross on the stones of suffering to its goal’⁹⁰ of Bliss state.     
     
3) Tenderness to God the Mother:
​
“As if a childlike finger laid on a cheek
Reminded of the endless need in things
The heedless Mother of the universe,
An infant longing clutched the sombre Vast.”
Savitri-2
​
“Apart, living within, all lives she bore;
Aloof, she carried in herself the world:
Her dread was one with the great cosmic dread,
Her strength was founded on the cosmic mights;
The universal Mother’s love was hers.”
Savitri-9
​
“A Godhead stands behind the brute machine.
 This truth broke in in a triumph of fire;
A victory was won for God in man,
The deity revealed its hidden face.
The great World-Mother now in her arose:”
Savitri-21
​
“His soul breaks out to join the Oversoul,
His life is oceaned by that superlife.
He has drunk from the breasts of the Mother of the worlds;
A topless Supernature fills his frame:”
Savitri-24
​
“A seeker of hidden meanings in life’s forms,
Of the great Mother’s wide uncharted will
And the rude enigma of her terrestrial ways
 He is the explorer and the mariner
On a secret inner ocean without bourne:
 He is the adventurer and cosmologist
Of a magic earth’s obscure geography.”
Savitri-69
​
“The eternal Goddess moved in her cosmic house
Sporting with God as a Mother with her child:”
Savitri-327
​
“The Ancient Mother clutched her child to her breast
Pressing her close in her environing arms,
As if earth ever the same could for ever keep
The living spirit and body in her clasp,
As if death were not there nor end nor change.”
Savitri-551
​
            “You are the Mother’s child and the Mother’s love to her children is without limit and she bears patiently with the defects of their nature. Try to be the true child of the Mother: it is there within you, but your outward mind is occupied by little futile things and too often in a violent fuss over them.”⁷³
Sri Aurobindo
​
           Traditional Tantra aims at the Spiritual conversion of the whole nature in which liberation, cosmic action, full perfection and enjoyment of Spiritual powers are unified. It includes Hathayoga for perfection of the physical sheath or gross body by concentration on the concealed Divinity in the physical substance and perfection of vital sheath by opening of six energy centres from bottom in ascending order to unite with the Brahman; stresses on Raja Yogic purification, meditation and concentration for perfection of Mental sheath and Psychic sheath which includes perfection of subtle body; directs the emotional and aesthetic powers in the heart Godward through Bhakti Yoga for purity, intensity, infinite passion of God-possession; clings to Jnana Yoga for purification and perfection of ethical and intellectual power directing them towards the Divine oneness; adheres to Karma Yoga for purification and joy of Divine union through action.
 
            Integral Yoga accepts the Divine as the Creatrix Mother and almighty Occultist. It differs from traditional Tantra in the sense that it no longer initiates Yoga by dynamising the divinity concealed in the body and vital as ‘soul in the Body’ and ‘soul in the Vital’; rather it begins by activating the ‘soul in Mind’ and opening itself first towards higher Mental or Spiritual faculties and directing these forces as descending Shakti towards opening of Soul in the body and Soul in the vital and purification and liberation of mind, life and body.
 
            In traditional schools, the exclusive worship of the Divine Mother for all attainment gets momentum in Tantra. The Tantric Yoga differs from Integral Tantra Yoga in the sense that the Tantric perfection of suddhi, siddhi, mukti and bhukti are universalised in integral Yoga as All-Purification, All-Perfection, All-Liberation and All-Delight and the worship of the personal Mother is realised in Her Individual, Universal and Transcendent form for ‘the divine fulfilment of life.’¹³² In traditional Tantra, the Divine Mother is the giver of the four boons of artha, opulence, kama, pure enjoyment, dharma, the Law of life and Mokhya, liberation; the same boon is transformed in integral Tantra Yoga of (1) conquest of all the money power of the earth for the Divine, (2) all delight born out of integral union with the Divine, (3) the Divine Law born out of Divine Will, Knowledge and Love whose outward and external form is the norms of Integral Yoga and the (4) liberation of Soul, universalisation of Soul, transformation of whole individual Nature and individual becoming the centre of world transformation.
 
            In integral Yoga, the Divine Mother’s aspect of Dharma, Kama, Mokhya and Artha can also be extended as Yoga Shakti, Prema Shakti, Jnana Shakti and Artha Shakti.
 
            The four Divine faculties, chatvaro manabastatha,⁷⁸ of Wisdom, Power, Harmony and Perfection, hinted in the Gita as highest secrets, rahasyam uttamam,⁶ are developed in integral Yoga by practice of four Spiritual disciplines of Yoga of Knowledge, Yoga of Self-Perfection, Yoga of Devotion and Yoga of Work respectively which will culminate in possession of the four Divine Shaktis of Maheswari, Mahakali, Mahalakshmi and Mahasaraswati respectively. All possible Spiritual experiences are captured in the wide boundary of integral Yoga and in an attempt to constantly fill ourselves with more experiences, we have identified sixty-four Spiritual and Psychic siddhis and eighteen Supramental siddhis, where the former are exclusive in nature and are related to heightening of individual capacity to its utmost degree and the latter are all-inclusive in nature and have universal repercussions. The first siddhi, with which integral Yoga begins its great enduring journey, is the discovery of the secret woodland in the lotus of the heart where the magic flute of the Eternal Lover is ever heard and the shrine is purified for the wide range play of the Jivatma and Paramatma, Shakti and Shiva and Radha and Krishna. The fullness of such experience comes when the flute of the Lover is echoed in the world and the world beyond.
 
            The Mother’s Prema Shakti is entrusted with the four specific mission of (1) strengthening the virgin Power, Para-prakriti, by eliminating the opposing and Soul Slaying harlot power, Apara-prakriti; (2) ‘stay the wheels of Doom’⁵⁵, (3) ‘break or trample the iron Law’⁵⁶ and (4) ‘call high destiny down’⁵⁷ for the individual, collectivity and the race. She rebuilds Her creation through manifold Divine faculties and the most frontally present faculties are the fourfold Love force, that of Psychic, Spiritual, Universal and Supramental Love. The first three are derived from the Supramental Love that is an all-inclusive and comprehensive Supreme vibration that spreads over all the planes of consciousness with intensest Ananda; it excludes no mortal joy but fulfils it utterly. She liberates the human Soul from the lure of the four exclusive enjoyments, that of the lure of separative egoistic happiness, the lure of joy and laughter of the Soul, the lure of individual happiness in the heavens beyond and the lure of self-absorbed bliss in the impersonal Infinity. These four exclusive enjoyments of escapist traditional Spirituality are transcended in integral Yoga and Savitri declares firmly that a joy becomes imperfect if it is not shared by the whole of the living and non-living creatures. All the discord of life will be resolved through the possession of the all-inclusive Divine in humanity.
 
            Since Knowledge is the fundamental determinant of the Chit-aspect of Supreme Sachchidananda, the Divine Mother as Jnana Shakti comes third in the executive order of Her Divine manifestation. She exposes us to four worlds or selves hinted in the Mandukya Upanishad as Waking Self, Dream Self, Sleep Self and the Self of Turiya. These Selves are the constitution of the external world or the gross body of the Divine, the subtle body, the causal body and the Supreme self, which is the origin of all these selves. In Integral Yoga these selves are extensively experienced as Inconscient self, Surface physical self, Subliminal self, Superconscient self, Universal self and Supreme Self. In order to access these selves, a fourfold concentration and fourfold cognition are developed that are (1) Exclusive concentration and Separative Knowledge by indirect contact, (2) Essential concentration and Separative Knowledge by Direct contact, (3) Multiple concentration and Knowledge by Direct contact and (4) Integral Concentration and the Knowledge by Identity. The development of these concentrations and cognitions liberate us from the sevenfold ignorance hinted in Akhupanishad and Mahopanishad and the nature of the ignorance are extensively experienced as Original ignorance, Cosmic ignorance, Egoistic ignorance, Temporal ignorance, Psychological ignorance, Constitutional ignorance and Practical ignorance and the emergence into sevenfold Knowledge, maharsaya sapta purbe,⁷⁸ is the total Knowledge. The sevenfold (or eight) cosmic existence hinted in the Rig Veda are identified as matter, vital, soul and mind of lower hemisphere and Supermind, Bliss, Consciousness and Existence of higher hemisphere; the ascension of lower hemisphere into the higher hemisphere and descent of the higher hemisphere in to the lower hemisphere are the double movements, directed towards resolving four fundamental problems of existence, that of Ignorance, Suffering, Falsehood and Death. The double movement of ascent and descent is possible by rending¹⁰¹ the veil between the (higher) Mind and Supermind, and that is the condition of the Divine Life in humanity. 
 
            Since Artha Shakti, Money power is an important power for perfection of the material and vital world, which is the derivative of Existence-aspect or Sat-aspect of Sachchidananda, so it is treated as the fourth or last executive Power of the Divine Mother that at present is shifted into the hands of Asuric forces. When the first three Powers are active on earth’s atmosphere then Artha Shakti will be automatically restored back into the hands of the Divine Mother or on the base of the victory of these triple powers, an individual can rightly handle money for a Divine purpose.
 
            When we are able to master the above four faculties, the Divine Mother is satisfied and we enjoy her visible Presence and the status of the Soul’s eternal childhood.
   
4) Clasp of the hand of the Divine Friend: 
​
“Looking for the golden Hand that never came,
The advent for which all creation waits,
The beautiful visage of Eternity
That shall appear upon the roads of Time.”
Savitri-199-200
​
“Offspring of the gulfs, agents of the shadowy Force,
Haters of light, intolerant of peace,
Aping to the thought the shining Friend and Guide,
Opposing in the heart the eternal Will,
They veil the occult uplifting Harmonist.”
Savitri-225
​
“A light was with him (King), an invisible hand
Was laid upon the error and the pain
Till it became a quivering ecstasy,
The shock of sweetness of an arm’s embrace.”
Savitri-231
​
“He (King Aswapati) communed with the incommunicable;
Beings of wider consciousness were his friends,
Forms of a larger subtler make drew near;
The Gods conversed with him behind Life’s veil.”
Savitri-301
​
“A friend and yet too great wholly to know,
She (Savitri) walked in their front towards a greater light,
Their leader and queen over their hearts and souls,
One close to their bosoms, yet divine and far.”
Savitri-363
​
“I know that mighty gods are friends of earth.”
Savitri-400
​
“All underwent a high celestial change:
Breaking the black Inconscient’s blind mute wall,
Effacing the circles of the Ignorance,
Powers and divinities burst flaming forth;
Each part of the being trembling with delight
Lay overwhelmed with tides of happiness
And saw her hand in every circumstance
And felt her touch in every limb and cell.”
Savitri-529
​
“In the slow process of the evolving spirit,
In the brief stade between a death and birth
A first perfection’s stage is reached at last;
Out of the wood and stone of our nature’s stuff
A temple is shaped where the high gods could live.”
 Savitri-531
​
“Now has a strong desire seized all my heart
To go with Satyavan holding his hand
Into the life that he has loved and touch
Herbs he has trod and know the forest flowers
And hear at ease the birds and the scurrying life
That starts and ceases, rich far rustle of boughs
And all the mystic whispering of the woods.”
Savitri-562
​
“Then the doomed husband and the woman who knew
Went with linked hands into that solemn world.”
Savitri-562
​
“Then hand in hand they left that solemn place
Full now of mute unusual memories,
To the green distance of their sylvan home
Returning slowly through the forest’s heart.”
Savitri-721
​
“Drawn by white manes upon a high-roofed car
In flare of the unsteady torches went
With linked hands Satyavan and Savitri,
Hearing a marriage march and nuptial hymn,
Where waited them the many-voiced human world.”
Savitri-724
 
            The Gita declared that the Divine is the friend, sakha, helper, saviour of all creatures, suhrdam sarvabhutanam.⁷⁹ He is the charioteer, pilot of our ways, the defender from enemies, fighter in the battle and friend during our difficulties. He is the comrade, playmate of the game of living and the eternal companion and holds our hand in successive lives. His embraces and His blows are equally well intentioned for our Soul’s perfection. These contradictions lead to a greater intimacy with Him.
    
5) Laughter and sport with our comrade boy, Play-fellow:
 
“Her playmate in the sempiternal spheres”
Savitri-16
​
“Only by him they are, his breath is their life;
An unseen Presence moulds the oblivious clay.
 A playmate in the mighty Mother’s game,
One came upon the dubious whirling globe
To hide from her pursuit in force and form.”
Savitri-60
​
“An Infant nursed on Nature’s covert breast,
An Infant playing in the magic woods,
Fluting to rapture by the spirit’s streams,
Awaits the hour when we shall turn to his call.”
Savitri-169
​
“As if reversing a deformation’s spell,
Released from the black magic of the Night,
 Renouncing servitude to the dim Abyss,
It shall learn at last who lived within unseen,
And seized with marvel in the adoring heart
To the enthroned Child-Godhead kneel aware, 
Trembling with beauty and delight and love.”
Savitri-171
 
“Playmates of youthful Nature and child God,”
 Savitri-266
​
“Unsolved the riddle of the unfinished Play;
The cosmic Player laughs within his mask,
And still the last inviolate secret hides
Behind the human glory of a Form,
Behind the gold eidolon of a Name.”
Savitri-311
​
“Love dwells in us like an unopened flower
Awaiting a rapid moment of the soul,
Or he (love) roams in his charmed sleep mid thoughts and things;
The child-god is at play, he seeks himself
In many hearts and minds and living forms:”
Savitri-398
​
“A visioned spell pursued my boyhood’s hours…
An early child-god took my hand that held,
Moved, guided by the seeking of his touch,”
Savitri-404
​
“His bliss laughs to us or it calls concealed
Like a far-heard unseen entrancing flute
From moonlit branches in the throbbing woods,
Tempting our angry search and passionate pain.”
Savitri-614
​
            He is the child born to our desire that we cherish and rear. His joy and laughter lure our Soul to enter an eternal game and develop our Psychic being. He nourishes our maternal and paternal faculties of love and care. He plays with everything and with the smallest things. He takes nothing seriously and takes delight in everything. The child God leading our soul in joy and laughter is profoundly developed in the life story of Sri Krishna. All is united in that deepest many-sided Divine relation and we enjoyed the ‘intimacy of infant God.’⁵⁸ The child God seeks himself in many longing hearts, mind and body and thus feels in his universalised body the existence of this whole creation.
​
6) Blissful servitude to God the Master:
​
“Although she drives him on her fancy's roads,
At play with him as with her child or slave,
To freedom and the Eternal's mastery
And immortality's stand above the world,
She moves her seeming puppet of an hour.”
Savitri-65
​
“He makes of her his moment passion's serf:
To obey she feigns, she follows her creature's lead:
For him she was made, lives only for his use.
But conquering her, then is he most her slave;
He is her dependent, all his means are hers;
Nothing without her he can, she rules him still.”
Savitri-65
​
“The master of existence lurks in us
And plays at hide-and-seek with his own Force;
In Nature's instrument loiters secret God.”
Savitri-66
 
“The Master of the worlds self-made her slave
Is the executor of her fantasies:
She has canalised the seas of omnipotence;
She has limited by her laws the Illimitable.”
Savitri-121
​
“Strength was the slave of calm spiritual law,”
Savitri-124
​
“She made herself the diligent serf of all,”
Savitri-470
​
“Accepting cosmos, binds himself Nature’s serf
Till he becomes her freedom—or God’s slave.”
Savitri-542
​
“Thy servitudes (slaves) on earth are greater, King,
Than all the glorious liberties of heaven.”
Savitri-686,
​
“For ever love, O beautiful slave of God!”
Savitri-702
​
            Since integral Yoga accepts the Yoga of Works, it has the need of the Divine as the all-Powerful Master, the Lord, the Doer, and the cosmic Worker, who does all work tirelessly to prepare this fragile human mud-engine for heaven’s use. Thus, Divine demands subordination and service from men and insists to do the work of all types, sarvakarmani,⁸⁰ in the material world, and the Mother stresses, “Work, even manual work, is indispensable to the inner discovery. If one does not work, if one does not put one’s consciousness into matter, it will never develop.”⁷⁴ One should wish to live through action ‘a hundred years’⁸¹ and enjoy in the body the Divine self-fulfilment.
 
            Service to the Divine is offered through seven ascending steps. First, the devotee becomes dasya of the servant, God’s servant, who feigns obedience and yet moves by the impulse of his own free will and desire; this is the lowest stage of relation where mere obedience with fear, separation and distance from the Master predominates; secondly, he becomes the dasya of the lover, God’s lover, whose disobedience is overruled by the power of love; in this state all distance, separation, all awe, fear and mere obedience disappears in the oneness of the Beloved; thirdly, he becomes the dasya of the yantra, God’s living and loving instrument with higher stage of self-surrender, who does not obey, but moves to His will as the string replies to the finger of the musician; fourthly he becomes the dasya of the slave, the slave of God, rejoices in His possession and moves helplessly by His Divine Will; fifthly, he becomes dasya of the child, God’s child, where the God is revealed as the Mother and the slave becomes the king child, no longer a separate being, servant, instrument and slave,  but a part and portion of Her eternal Consciousness and force, put out from Her for the play and yet always safe in Her. Sixthly, he becomes Vibhuti, the increasing manifestation of the Divine, the Ishwara, ‘which is indeed present in all, even in the weakest or most clouded living being.’⁸² He becomes one with the Divine Ananda, Will, Action and Knowledge. Here the complete joy is manifested by the fusion of Shakti with Ishwara. And beyond the Consciousness of Vibhuti, there exists the seventh state, that of the consciousness of the Avatara, the Supreme Himself assuming a human name and form enters the Lila of the greatest world action. This increasing slavehood of an integral Yogi reduces the gulf created between swift Spiritual evolution of the developed Soul and the slow evolution of the developing Soul.  
     
7) Rapturous love of our divine Paramour: 
 
“Our error crucifies Reality
To force its birth and divine body here,
Compelling, incarnate in a human form
And breathing in limbs that one can touch and clasp,
Its Knowledge to rescue an ancient Ignorance,
Its saviour light the inconscient universe.”
Savitri-170-71
​
“Her eternal Lover is her action’s cause;
For him she leaped forth from the unseen Vasts
To move here in a stark unconscious world.”
Savitri-181
​
“Or from the gold eye of her paramour”
Savitri-349
​
“An incense floated in the quivering air,
A mystic happiness trembled in the breast
As if the invisible Beloved had come
Assuming the sudden loveliness of a face
And close glad hands could seize his fugitive feet
And the world change with the beauty of a smile.”
Savitri-290
​
“After all was given she demanded still;
Even by his strong embrace unsatisfied,
She longed to cry, “O tender Satyavan,
O lover of my soul, give more, give more
Of love while yet thou canst, to her thou lov’st.
Imprint thyself for every nerve to keep
That thrills to thee the message of my heart.”
Savitri-471
​
“The Lover winds around his play mate’s limb,
Choosing his (Spirit’s) tyranny, crushed in his embrace?
To seize him better with her (Matter’s) boundless heart
She (Matter) accepts the limiting circle of his (Spirit’s) arms,
Bows full of bliss beneath his mastering hands
And laughs in his rich constraints, most bound, most free.”
Savitri-653
 
            In the traditional Bhakti Yoga, the relation between the Lover and the Beloved is considered closest of all relationships and it proceeds through different stages that are Sangsaya, fear of loss of love leading one to state of doubt, Viraha, sorrow of separation Abhimana, anger and jealousy of separation, Bichheda, the state of complete separation, Vyakulata, passion to reunite again and the end is Milana, complete union. The means through which the love is activated are: - Sammohona, attraction, Uchhatana, excitation, Sosana, possession, Vikhyovana, disappointment and Dahana, burning sensation. Fear, doubt, anger, jealousy, grief, dissatisfaction and passion are the vital impurities. Integral Yoga rejects the vital being’s union with the Divine through the above-mentioned means as there is a danger of inrush of the lower nature and unpurified emotions; rather it experiences the same Divine union by directing purified emotions through the gate of the Psychic being which is a flowering of joy, union, confidence, self-giving and Ananda or one gets impersonal Spiritual Love by rejecting the personal egoistic limitations. The fundamental difference between the exclusive love of the traditional Bhakti Yoga and the comprehensive love of the integral Yoga is that in the former, the Divine union begins from vital sheath by turning vital emotions towards the Divine to arrive at Psychic (as that of Sri Chaitanya) and Spiritual union (as that of Sri Krishna); whereas the latter aims at constant union and control of Divine at every moment in all the ten sheaths (which has been discussed later) and Divine union in the mental, vital and physical sheaths are perfected by the pressure of Psychic, Spiritual, Universal and Supramental Love.     
 
            Love, Psychicised and Spritualised necessarily offers a twofold fulfilment of Personal and Impersonal Joy; the lover and Beloved enjoy their infinite variety of Divine union in difference and they throw themselves finally into an absolute and intense ecstasy of divine Oneness. The sense of this Oneness paves the passage of discovery of the Supramental Self. The prolongation of this ascending union and oneness establishes the Supramental concentration. When the Supramental concentration is established or the Love Supramentalised, the personal relation with the Divine is utterly satisfied and the Divine Beloved lives permanently with His visible (subtle) material vibration. That is the experience of constant purified subtle physical Divine union and highest milana with the Divine Beloved.
           
 
The descent of Divine Love to the Inconscient Sheath: 
 
“The persistent thrill of a transfiguring touch
Persuaded the inert black quietude
And beauty and wonder disturbed the fields of God.”
Savitri-3
​
“A Splendour presses or a Power breaks through,
Earth’s great dull barrier is removed awhile,
The inconscient seal is lifted from our eyes
And we grow vessels of creative might.”
Savitri-108
​
“The poised inconscience shaken with a touch,
The intuitive Silence trembling with a name,
They cried to Life to invade the senseless mould
And in brute forms awake divinity.”
Savitri-129
​
“For since upon this blind and whirling globe
Earth-plasm first quivered with the illumining mind
And life invaded the material sheath
Afflicting Inconscience with the need to feel,”
Savitri-353
​
“Out of division’s dense inconscient cleft,
And make them one with God and world and her.”
Savitri-363
​
“A mystery wakes in our inconscient stuff,
A bliss is born that can remake our life.”
Savitri-397-398
​
​“He sang the Inconscient and its secret self,
Its power omnipotent knowing not what it does
All-shaping without will or thought or sense,
Its blind unerring occult mystery,
And darkness yearning towards the eternal Light,
And Love that broods within the dim abyss
And waits the answer of the human heart,
And death that climbs to immortality.”
Savitri-416
​
“My soul can meet them (Inconscient’s Law and Fate) with its living fire.”
Savitri-589
​
 “My God is will and triumphs in his paths,
My God is love and sweetly suffers all.
To him I have offered hope for sacrifice
And gave my longings as a sacrament.”
Savitri-591
​
“Love’s golden wings have power to fan thy void:
The eyes of love gaze starlike through death’s night,
The feet of love tread naked hardest worlds.
He (Divine Love) labours in the depths, exults on the heights;
He shall remake thy universe, O Death.”
Savitri-592
​
“I know my coming was a wave from God.
For all his suns were conscient in my birth,
And one who loves in us came veiled by death.”
Savitri-594
​
            “And it is this, this descent to the very bottom, in search of... but it is not an unknown, it is not an unknown—a bursting (it really is like a bursting), that marvellous bursting of the Vibration of Love; that is...it is the memory. And the effort is to turn it into an active reality.”⁷⁷
The Mother 
   
        “And there I suddenly found myself in front of something like a vault or a grotto (of course, it was only something ‘like’ that), and when it opened, I saw a Being of iridescent light reclining with his head on his hand, fast asleep. All the light around him was iridescent. When I told Theon what I was seeing, he said it was ‘the immanent God in the depths of the Inconscient,’ who through his radiations was slowly waking the Inconscient to Consciousness…  I have experienced the descent into the Inconscient many times; this experience of descending to the very bottom of the Inconscient and finding there the Divine Consciousness, the Divine Presence, under one form or another. it has happened quite frequently.”¹⁵²
The Mother 
 
          In the Upanishadic era, the human body is defined to be composed of five koshas or sheaths. In each of these koshas, the Brahman or Purusha or Self is either concealed or revealed. They are Annamaya kosha, Pranamaya kosha, Manomaya kosha, Vijnanamaya kosha and Anandamaya kosha. Five more nether and intermediate sheaths are incorporated here in integral Yoga, as the Mother and Sri Aurobindo had experienced ten (actually twelve) occult Centres; for They better distinguish the stages of our self-development. The Inconscient sheath is the base, which is a rather darker and impure part of our existence and the dwelling place of four fundamental problems of existence represented by Ignorance, Suffering, Falsehood and Death. The Subconscient sheath, physical sheath, vital sheath and mental sheath have evolved from the Inconscient sheath. In the mental sheath, the physical mind, vital mind, sensory mind, emotional mind and intellectual mind are already evolved and they are under the direct control of the Inconscient sheath. There are higher faculties of the mind sheath that we name them also as Spiritual sheath; they are Higher mind, Illumined mind, Intuitive mind and Over mind, which are yet to evolve in our self-growth. Apart from them, the Psychic sheath, the Universal sheath, the Supramental sheath and Bliss sheath, are yet to evolve and our immediate preoccupation is to participate in the evolution of these higher sheaths and apply their respective concentration towards the perfection of other inferior sheaths.  
 
            King Aswapati’s exploration of the Inconscient sheath opened the passage of ‘grand solution’ in the problem of existence. On digging the core of darkness, he discovered wells of Light. A cave of darkness guards the Eternal Light. Eternal wraps His head in the Inconscient’s dark covered cloud. He discovered in the heart of Inconscient, the Supreme Consciousness. The activation of this Supreme state of Inconscient Self will flood all the other intermediate sheaths with the Divine faculties of Light, Love, Will and Ananda etc.
 
            This discovery of Inconscient Self paves the passage of Supramental invasion to all the intermediate sheaths from two ends of above the head and below the feet or in the language of Savitri ‘Our life is entrenched between two rivers of Light.’⁷ The Mother never recounted the invasion of Supramental Love from Inconscient domain; rather there is The Mother’s record of Supramental Power and Supramental Light invading from Inconscient sheath on 7th November, 1958 and night of 24-25 July, 1959 respectively. The Divine Love from the Vijnanamaya Kosha had invaded the vast inconscient sheath through The Mother’s body on the night of 12-13th April, 1962. This experience confirms that there is yet another invasion of Divine Love that waits, through the innermost gate or very bottom gate of Inconscient sheath that is identified as one of Their unfinished tasks (For example of Savitri's line: “A mystery wakes in our inconscient stuff, A bliss is born that can remake our life.” Savitri-397-398, "He (Divine Love in Inconscient) shall remake thy universe, O Death.” Savitri-592). The utter fullness of such an experience will come with the simultaneous invasion of Divine Love from two extreme ends of top and bottom sheath which is again identified as Their another unfinished mighty task.    
   
The descent of Divine Love to the Subconscient Sheath: 
​
“Although he (King) once had felt the Eternal’s clasp,
Too near to suffering worlds his nature lived,
And where he stood were entrances of Night.”
Savitri-128
​
“It (Divine Love) summons the spirit’s sleeping memories
Up from subconscient depths beneath Time’s foam;
Oblivious of their flame of happy truth,
Arriving with heavy eyes that hardly see,
They come disguised as feelings and desires,
Like weeds upon the surface float awhile
And rise and sink on a somnambulist tide.
Impure, degraded though her (Subconscient) motions are,
Always a heaven-truth broods in life’s deeps;
In her obscurest members burns that fire.”
Savitri-138-139
​
“Then kindling the gold tongue of sacrifice,
Calling the powers of a bright hemisphere,
We shall shed the discredit of our mortal state,
Make the abysm a road for Heaven’s descent,
Acquaint our depths with the supernal Ray
And cleave the darkness with the mystic Fire.”
Savitri-171-72
​
“Out of the Void this grand creation rose,
For this the Spirit came into the Abyss”
Savitri-632
 
“A hidden Bliss is at the root of things.”
Savitri-630
​
“A heavier tread is mine, a mightier touch.
There where the gods and demons battle in night
Or wrestle on the borders of the Sun,
Taught by the sweetness and the pain of life
To bear the uneven strenuous beat that throbs
Against the edge of some divinest hope,
To dare the impossible with these pangs of search,
 In me the spirit of immortal love
Stretches its arms out to embrace mankind.
Too far thy heavens for me from suffering men.
Imperfect is the joy not shared by all.”
Savitri-686
​
“Often a lustrous inner dawn shall come
Lighting the chambers of the slumbering mind;
 A sudden bliss shall run through every limb
And Nature with a mightier Presence fill.”
Savitri-710
 
         In integral Yoga, the dynamisation of the Brahman or Purusha in the Psychic sheath and higher Mental sheath or Spiritual sheath is our first preoccupation. Second preoccupation is the activation of Brahman in the distant Universal, Supramental and Bliss sheaths; third preoccupation is to activate the Brahman in the Subconscient and Inconscient sheath and the concurrent preoccupation to activate the Brahman in the lower Mental, Vital and Physical sheaths. The above order may vary based on the swabhava and swadharma of a Sadhaka or simultaneous activation of more than one sheath may supersede the above order.
 
            The influence of Psychic love and Spiritual love is effective partly to transform the mind, life and body, but for exploring the vast domain of Subconscient and Inconscient Sheaths, the greater instrumentation of Supramental Love is essential. Since Divine Love is related with the most intense purification, its Presence is most required in the dark, obscured, restless nether members and unhealthy zone of Subconscient and Inconscient Sheaths.
 
            The Mother’s present world action is concerned with clearing the Subconscient sheath, which is the uppermost layer of the Inconscient Sheath and that rises up to the surface in order to be transformed. The old pull of Subconscient memory renews and its dull gravitation drags us down to half half-ordered chaos of life and may even draw towards Spiritual fall. Her large subjective action includes penetration and call down of Divine Light to darker parts and is curtained by darkness does Her slow transformative work and establishes control in the individual, local, state, national and international subconscience, layer after layer, so that more and more those sheaths will grow conscious and be possessed by Her Light.
   
The descent of Divine Love to Annamaya Kosha or Physical Sheath: -
 
“Here with the suddenness divine advents have,
Repeating the marvel of the first descent,
Changing to rapture the dull earthly round,
Love came to her hiding the shadow, Death.
Well might he (Love) find in her his perfect shrine.”
Savitri-14
​
“The smile of love that sanctions the long game,”
Savitri-41
​
“Even his body’s subtle self within
Could raise the earthly parts towards higher things
And feel on it the breath of heavenlier air."
Savitri-43
​
“The sweetness of love that knows not death,”
Savitri-51
​
“The beautiful body of a soul at ease,
Like one who laughs in sweet and sunlit groves,
Childlike she (life) swung in her gold cradle of joy.”
Savitri-114
​
“All the soul’s postures donned divinity.
There met the ardent mutual intimacies
Of mastery’s joy and the joy of servitude
Imposed by Love on Love’s heart that obeys
And Love’s body held beneath a rapturous yoke.”
Savitri-125
​
“This limited being lifted to zenith bliss,
Happy to enjoy one touch of things supreme,
 Packed into its sealed small infinity,
Its endless time-made world outfacing Time,
A little output of God’s vast delight.”
Savitri-238
​
“On an earth which looked towards a thousand suns,
That the created might grow Nature’s lord
And Matter’s depths be illumined with a soul
 They tied to date and norm and finite scope
The million-mysteried movement of the One.”
Savitri-268
​
“For He who Is grows manifest in the years
And the slow Godhead (Annamaya Purusha) shut within the cell
Climbs from the plasm to immortality.”
Savitri-272
​
“It longed for the Light that knows not death and birth.”
Savitri-277
​
“The radiant limbs that know not birth and death,”
Savitri-278
​
“As those who have lived long made one in love”
Savitri-292
​
“Incarnating inexpressibly in her limbs
The boundless joy the blind world-forces seek,
Her body of beauty mooned the seas of bliss.”
Savitri-314
​
“A deathless meaning filled her mortal limbs;”
Savitri-373
​
“Thought, vision, feeling, sense, the body’s self
Are seized unutterably and he endures
An ecstasy and an immortal change;
He feels a Wideness and becomes a Power,
All knowledge rushes on him like a sea:”
Savitri-375
​
“As if Love’s deathless moment had been found,”
Savitri-579
​
“Then Love shall at last unwounded tread earth’s soil;
Man’s mind shall admit the sovereignty of Truth
And body bear the immense descent of God.”
Savitri-516
​
“Always he was with her, a living soul
That met her eyes with close enamoured eyes,
A living body near to her body’s joy…
Body to body near, soul near to soul,
Moving as if by a common breath and will
They were tied in the single circling of their days
Together by love’s unseen atmosphere,
Inseparable like the earth and sky.”
Savitri-533
​
“Even now the deathless Lover’s touch we feel:”
Savitri-649
​
“An imperishable Force touching brute things
Transform earth’s death into immortal life.”
Savitri-664
​
“Her body quivered with eternity’s touch,
Her soul stood close to the founts of the infinite.”
Savitri-671
​
             “A physical world is made to express Beauty; if it became harmonious instead of being the ignoble thing it is, if it became harmonious, it would have exceptional vibratory quality!... It is rather curious: the vital world is magnificent, the mental world has its splendours, the overmental world with all its god (who are existing beings, I know them well) is truly very beautiful; but I tell you, since I had that Contact, I have found all that hollow—hollow and ...lacking the essential. And that essential thing, in its principle, is here on earth.”⁷¹          
The Mother
 
          Our ancient scriptures have represented fivefold Ananda manifested in the physical nature. They are Maithunananda, sex enjoyment, Visayananda, sense enjoyment, Tivrananda, intense enjoyment, Raudrananda, wrathful enjoyment and Vaidyutananda, lightning enjoyment. These enjoyments are established in the form of habits in the physical mind, sensational mind, aesthetic mind, emotional mind and intellectual mind respectively and are separated from the Soul stuff and hence are short-lived enjoyments.
 
             In order to transform this transient physical substance into ideal love and pure vessel of self-existent motiveless flawless Ananda, it has to ascend the four stairs of purification through Psychic love, Spiritual love, Universal love and Supramental Love and purify those enjoyments into the image of Soul stuff, Spiritual stuff, Universal stuff and Supramental stuff. The purification of physical sheath offers the four perfections of mahattva, greatness of a sustaining force, bala, an abounding strength, energy and puissance of outgoing and managing force, laghuta, a lightness, swiftness and adaptability of nervous and physical being and dharana-samarthya, a holding and responsive power of physical substance towards the Divine Love.  
 
            When the physical substance is completely transformed, which is the most difficult exercise among transforming action of all the sheaths, then the physical substance will be able to hold the three Divine faculties of Supreme Love, Supreme Delight and Supreme Beauty. Through descent of pure Divine Love, life span can be increased indefinitely through activation of ‘immense spiritual fate’¹¹³ and one remains eternally young.
      
The descent of Divine Love to Pranamaya Kosha or Vital Sheath: -
 
“Heaven’s joys might have been earth’s if earth were pure.
There could have reached our divinised sense and heart
Some natural felicity’s bright extreme,
Some thrill of Supernature’s absolutes:”
Savitri-123
​
“Only to be was a supreme delight,
Life was a happy laughter of the soul
And Joy was king with Love for minister.
The spirit’s luminousness was bodied there.
Life’s contraries were lovers or natural friends
And her extremes keen edges of harmony:”
Savitri-124
​
“A mystic Presence none can probe nor rule,
Creator of this game of ray and shade
In this sweet and bitter paradoxical life,
Asks from the body the soul’s intimacies
And by the swift vibration of a nerve
Links its mechanic throbs to light and love.”
Savitri-138
​
“Made (subtle) sense a road to reach the intangible:
It thrilled with the supernal influences
That build the substance of life’s deeper soul.”
Savitri-236
​
“A Bliss, A Light, a Power, a flame-white Love
Caught all into a sole immense embrace;
Existence found its truth on Oneness’ breast
And each became the self and space of all.
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-322-23
​
“Aware of forms to which our eyes are closed,
Conscious of nearnesses we cannot feel,
The Power within her shaped her moulding sense
In deeper figures than our surface types.”
Savitri-356
​
“Or longing with their self of life and flesh
They clung to her for heart’s nourishment and support:
The rest they could not see in visible light;
Vaguely they bore her inner mightiness.”
Savitri-363
​
“In a narrow passage, the subconscient’s gate,
She breathed with difficulty and pain and strove
To find the inner self concealed in sense.”
Savitri-489
​
“The All-Wonderful makes a marvel of each event,
The All-Beautiful is a miracle in each shape;
The All-Blissful smites with rapture the heart’s throbs,
A pure celestial joy is the use of sense.”
Savitri-663 
​
              “But you see, you see all the way I have come...And I was born with a consciously prepared body—Sri Aurobindo was aware of that, he said it immediately the first time he saw me: I was born free. That is, from the spiritual standpoint: without any desire. Without any desire and attachment. And mon petit, if there is the slightest desire and the slightest attachment, it is IMPOSSIBLE to do this work.
​
            A vital like a warrior, with an absolute self-control (the vital of this present incarnation was sexless—a warrior), an absolutely calm and imperturbable warrior—no desires, no attachments...Since my earliest childhood, I have done things which, to human consciousness, are “monstrous;” my mother went so far as to tell me that I was a real “monster,” because I had neither attachments nor desires. If I was asked, “Would you like to do this?” I answered, “I don’t care.” If people were nasty to me, or if people died or went away, it left me absolutely calm—and so: “You are a monster, you have no feelings.”
And with that preparation... It is eighty-six years since I came here, mon petit! For thirty years I worked with Sri Aurobindo consciously, without letup, night and day... We shouldn’t be in a hurry.”⁶⁹   
  The Mother
 
          “But I  can tell you one thing: even before Her (Ananda aspect of the Divine Mother) coming, when, with Sri Aurobindo, I had begun going down (for the Yoga) from the mental plane to the vital plane, when we brought our yoga down from the mental plane into the vital plane, in less than a month (I was forty years old at the time – I didn’t seem very old, I looked less than forty, but I was forty anyway), after no more than a month of this yoga, I looked exactly like an 18 year old! And someone who knew me   and had stayed with me in Japan’ came here, and when he saw me, he could scarcely believe his eyes! He said, ‘But my god, is it you?’ I said, ‘Of course!’…Only when we went down from the vital plane into the physical plane, all this went away – because on the physical plane, the work is much harder and we had so much to do, so many things to change.”¹¹²
The Mother
 
            “I should perhaps add one or two things to avoid misapprehensions. First, the love for the Divine of which I speak is not a psychic love only; it is the love of all the being, the vital and vital-physical included, — all are capable of the same self-giving. It is a mistake to believe that if the vital loves, it must be a love that demands and imposes the satisfaction of its desire; it is a mistake to think that it must be either that or else the vital, in order to escape from its “attachment”, must draw away altogether from the object of its love. The vital can be as absolute in its unquestioning self-giving as any other part of the nature; nothing can be more generous than its movement when it forgets self for the Beloved. The vital and physical should both give themselves in the true way — the way of true love, not of ego desire.”¹¹⁸          
Sri Aurobindo
 
            Behind the surface life of desire and sense there is in us an inner and subtle vital being, which is not dissolved by death; if this vital Godhead is brought out into prominence, then it lifts life with the Supreme's touch and will be a true instrument of Divine Nature. The innermost domain of subtle vital Sheath that is close to the true Psychic being is called the true vital Being which has direct access to the Divine in the Spiritual domain. True vital is the means through which the sacrificial flame will rise in order to bring down Divine forces to the subtle vital and gross vital substance. True vital is the purest part of the vital where the Divine is stationed and around it there is extension of subtle vital and around subtle vital there is extension of gross vital. Both gross vital and subtle vital are subject to impurity and the purity of subtle vital grows as it is exposed to the influence of true vital Being.
 
            The fourfold perfection of the Vital Sheath are purnata, fullness of life, prasnnata, clear purity and gladness, samata, vital and emotional equality and bhoga-samarthya, capacity for possession and enjoyment or capacity to hold the Divine Love in the vital sheath.
 
            Integral Yoga proposes six-fold disciplines through which life will be transformed into the image of the Divine. First, life as it is a movement of desire; for Divine living the desire must be abolished and in its place there must emerge the calm, strength, happiness of true vital being; secondly, life is driven partly by the influence of physical mind, vital mind, emotional mind, sensory mind, intellectual mind, and these faculties are still under the domination of ignorant forces; for Divine living these lower mind faculties must cease to be anything but an instrument of the inmost Psychic being; thirdly, there is a veil that separates the lower mind faculties from higher mind faculties, which are higher Mind, illumined Mind, intuitive Mind and Over Mind; for Divine living the lid that separates these two domains must be broken and vital sheath must come under the direct influence of higher Mind; the six lotuses or energy centres open from top in descending order and vital sheath opens by the pressure of higher mental sheath or Spiritual sheath; fourthly, life for its satisfaction turns towards separative ego; ego must disappear and must be replaced by true Spiritual person and the formation of universal sheath begins; fifthly, the law of love is a Divine Presence and Influence  to realise and fulfil oneself  in others and by others, to possess and be possessed by others because without being possessed one does not possess oneself utterly; sixthly, the life must open itself towards Supramental pranic force and will for its complete transformation and perfect enjoyment and with the exposure towards Divine Love one ‘does in a brief period the work of many lives or ages.’⁸ Lastly, we may take the help of external physical means of Hatha Yogic asana and pranayama and Raja Yogic japa, for the full and free working of the universal Pranic Shakti.     
    
The descent of Divine Love to Manomaya Kosha or Mental Sheath:
​
“His brain was wrapped in overwhelming light,
An all-embracing knowledge seized his heart:
Thoughts rose in him no earthly mind can hold,
Mights played that never coursed through mortal nerves:
He scanned the secrets of the Overmind,
He bore the rapture of the Oversoul.”
Savitri-302
​
“There was no mind there with its need to know,
 There was no heart there with its need to love.
All person perished in its namelessness.”
Savitri-308
​
“I shall save earth, if earth consents to be saved.
Then Love shall at last unwounded tread earth’s soil;
Man’s mind shall admit the sovereignty of Truth
And body bear the immense descent of God.”
Savitri-516
​
“The Power that from her being’s summit reigned,
The Presence chambered in lotus secrecy,
Came down and held the centre in her brow
Where the mind’s Lord in his control-room sits;
There throned on concentration’s native seat
He opens that third mysterious eye in man,
The Unseen’s eye that looks at the unseen,
When Light with a golden ecstasy fills his brain
And the Eternal’s wisdom drives his choice
And eternal Will seizes the mortal’s will.”
Savitri-665
​
“Often a lustrous inner dawn shall come
Lighting the chambers of the slumbering mind;
A sudden bliss shall run through every limb
And Nature with a mightier Presence fill.”
Savitri-710
 
            “When I returned from Japan and we began to work together, Sri Aurobindo had already brought the Supramental light into the mental world and was trying to transform the Mind. ‘It’s strange,’ He said to me, ‘it is an endless work! Nothing seems to get done—everything is done and then constantly has to be done all over again.’ Then I gave Him my personal impression, which went back to the old days with Theon: ‘It will be like that until we touch bottom.’ So instead of continuing to work in the Mind, both of us (I was the one who went through the experience…how to put it? …practically, objectively; He experienced it only in His consciousness, not in the body—but my body has always participated), both of us descended immediately (it was done in a day or two) from the Mind into the Vital, and so on quite rapidly, leaving the Mind as it was, fully in the light but not permanently transformed.”⁹                                             
The Mother
​
            Behind the silence and stillness of surface mind, there is a vast domain of inner or subtle mind and the innermost domain of subtle mind which is close to the true Psychic being, is truth Mind or true Mental Being, the Divine stationed in the subtle mind. This truth Mind wakes to new-born truths which are inexpressible to the surface mind and is having direct access to the Divine Source in the higher mental or Spiritual sheath and Supramental Sheath. Truth mind ascends to Psychic being in the heart and Spiritual Being above the head and the corresponding Divine Force descend on our mental, vital and physical sheaths for their Divine illumination and transformation.
 
            We have divided Manomaya Kosha into two parts, one of lower mentality, which requires transformation and the other of higher mentality, the Spiritual faculties above the head, which are responsible for our Spiritual transformation. Integral Yoga begins with the opening of passage to higher mental faculties of Higher mind, Illumined mind, Intuitive mind and Over mind, which are sealed to the common man.
 
           For our integral fulfilment and perfection, we have to convert our lower mind faculties of ethical and intellectual mind into Truth, Right of Divine nature and illumination of Divine knowledge, our emotional and aesthetic mind into the Divine love, unity and creative enjoyment of Divine beauty, our dynamic and volitional mind into working of Divine power, our sensational and physical mind into possession of higher states of Samadhi dynamised in the waking state.¹⁰ 
 
            All the above-mentioned lower mind faculties are to be thrown into the Psychic fire within; under its pressure all the emotions are compelled to cast off their grosser elements and undivine perversions are burned away. Then a flame of larger Spiritual love emerges out of the mental sheath for further purification and perfectibility of life. Thus, mental sheath prepares itself to the exposure of Universal and Supramental love. A fully developed mental sheath or the subtle mind can support and hold a well built gross body and is a meeting ground of all other sheaths for transformation action.
 
The descent of Divine Love to Chaitya Kosha or Psychic Sheath: 
 
“The soul must soar sovereign above the form
And climb to summits beyond mind’s half-sleep;
Our hearts we must inform with heavenly strength,
Surprise the animal with the occult god.”
Savitri-171
​
“In passionate responses half-unveiled
He reached the rim of ecstasies unknown;
A touch supreme surprised his hurrying heart,
The clasp was remembered of the Wonderful,
And hints leaped down of white beatitudes.”
Savitri-237
​
“Adored and pure and still on his heart’s throne…
Immaculate in white virginity…
Or as a lover clasps his one beloved,
Godhead of his life’s worship and desire,
Icon of his heart’s sole idolatry,
She now is his and must live for him alone:
She has invaded him with her sudden bliss,
An exhaustless marvel in his happy grasp,
An allurement, a caught ravishing miracle.
Her now he claims after long rapt pursuit,
The one joy of his body and his soul:”
Savitri-274
​
“A single ecstasy without a break,
Love was a close and thrilled identity
In the throbbing heart of all that luminous life.”
Savitri-325
​
“I have found the deep unchanging soul of love.”
Savitri-435
​
“O lover of my soul, give more, give more
Of love while yet thou canst, to her thou lov’st”
Savitri-471
​
“In the kingdom of the lotus of the heart
Love chanting its pure hymeneal hymn
Made life and body mirrors of sacred joy
And all the emotions gave themselves to God.”
Savitri-529
​
“A divine Puissance then takes Nature’s place
And pushes the movements of our body and mind;
Possessor of our passionate hopes and dreams,
The beloved despot of our thoughts and acts,
She streams into us with her unbound force,
Into mortal limbs the Immortal’s rapture and power.
An inner law of beauty shapes our lives;”
Savitri-530
​
“Over the body she loved her soul leaned out”
Savitri-571
​
“Only the spirit knew the spirit still,
And the heart divined the old loved heart, though changed.”
Savitri-576
​
“In other spaces, and the soul she loved”
Savitri-578
​
“The soul of the beloved now seen no more.”
Savitri-585
​
“An adoration reigned in the yearning heart,
A spirit of purity, an elusive presence
Of faery beauty and ungrasped delight
Whose momentary and escaping thrill,
However unsubstantial to our flesh,
And brief even in imperishableness,
Much sweeter seemed than any rapture known
Earth or all-conquering heaven can ever give.”
Savitri-603
​
“And let his soul be one with him I love;”
Savitri-614
​
“But the soul grows concealed within its house;
It (Psychic being) gives to the body its strength and magnificence;
It (Psychic being) follows aims in an ignorant aimless world,
It lends significance to earth’s meaningless life.”
Savitri-658-659
​
“In the heart’s cave speaks secretly with God .
But these are touches and high moments lived;
Fragments of Truth supreme have lit his soul,
Reflections of the sun in waters still.”
Savitri-659
​
“If our souls could see and love and clasp God’s Truth,”
Savitri-663
​
“Eternity multiplied its vast self-look
Translating its endless mightiness and joy
Into delight souls playing with Time could share
In grandeurs ever new-born from the unknown depths,
In powers that leaped immortal from unknown heights,
In passionate heart-beats of an undying love,
In scenes of a sweetness that can never fade.”
Savitri-671
​
“I open the wide eye of solitude
To uncover the voiceless rapture of my bliss,
Where in a pure and exquisite hush it lies
Motionless in its slumber of ecstasy,
Resting from the sweet madness of the dance
Out of whose beat the throb of hearts was born.”   
Savitri-697
​
“Awakened to the meaning of my heart
That to feel love and oneness is to live
And this the magic of our golden change,
Is all the truth I know or seek, O sage.”
(Supramentalised Psychic transformation.)
Savitri-724
​
            Our true Psychic being is behind the surface desire soul and emotional mind which is a ‘hurtling field of joy and grief, love and hatred, wrath, fear, struggle, aspiration, disgust, likes, dislikes, indifferences, content, discontent, hopes, disappointments, gratitude, revenge and all the stupendous play of passion.’¹¹  
 
            The Psychic Love’s momentary beauty and ungrasped delight, however unsubstantial and escaping to our thrilling flesh, it is much sweeter than any rapture known. In Psychic love, the joy comes from within, is pure, without demand and sincere in self-giving. It has its own more personal love, bhakti, surrender, vision and sense of The Mother everywhere and the heart within. In Spiritual love, Ananda comes from above the head; it is more impersonal and universal and less exclusive in nature. Supramental love is all-inclusive, does not depend on outer contact. It has access to both personal and impersonal elements of our being. Psychic love springs from inmost Psychic being, which has the capacity to discern and reject mind and life’s falsehood, seizes hold on the truth of the Divine Love and Ananda. Intensification of Psychic love depends on its opening towards the flame of Spiritual and Supramental Love.
 
            The true Psychic being holds the true physical, true vital and true mental being which are innermost stuff of subtle physical, subtle vital and subtle mental sheath and this innermost Psychic Being has direct access to the Divine in Spiritual and Supramental domain. It is the first Divine instrument to transform nature, leading towards Psychicisation of nature where mind, life and body will be completely under the control of Psychic being. Psychicisation is a powerful aid towards Spiritualisation and Supramentalisation of the Psychic being.
 
The descent of Divine Love to Spiritual Sheath: 
​
“Leaped out from a chance tension of the soul,
 Some hue of the Absolute could fall on life,
Some glory of knowledge and intuitive sight,
Some passion of the rapturous heart of Love.
A hierophant of the bodiless Secrecy
Interned in an unseen spiritual sheath,
The Will that pushes sense beyond its scope
To feel the light and joy intangible,
Half found its way into the Ineffable’s peace,
 Half captured a sealed sweetness of desire
That yearned from a bosom of mysterious Bliss,
Half manifested veiled Reality.”
Savitri-176
​
“As if a miracle of heart’s change by joy
He watched in the alchemist radiance of her suns
The crimson outburst of one secular flower
On the tree-of-sacrifice of spiritual love.”
Savitri-190
​
“The Bliss that is creation’s splendid grain
Or the white passion of God-ecstasy
That laughs in the blaze of the boundless heart of Love.”
Savitri-287
​
“The Spirit’s white neutrality became
A playground of miracles, a rendezvous
For the secret powers of a mystic Timelessness:
It (Spirit)made of Space a marvel house of God,
It poured through Time its works of ageless might,
Unveiled seen as a luring rapturous face
The wonder and beauty of its Love and Force.”
Savitri-326-327
​
“A consciousness that saw without a seer,
The Truth where knowledge is not nor knower nor known,
The Love enamoured of its own delight
In which the Lover is not nor the Beloved
Bringing their personal passion into the Vast,
The Force omnipotent in quietude,
The Bliss that none can ever hope to taste.”
Savitri-548
​
“Immortal yearnings without name leap down,
Large quiverings of godhead seeking run
And weave upon a puissant field of calm
A high and lonely ecstasy of will.”
Savitri-572
​
“Around him nameless, infinite she surged,
Her spirit fulfilled in his spirit, rich with all Time,
As if Love’s deathless moment had been found,
A pearl within eternity’s white shell.”
Savitri-579
​
“The Love our hearts call down to heal all strife,”
Savitri-661
 
            “Oh, it’s an impression equivalent to the one I had when Sri Aurobindo gave my mind silence (during the first meeting with Him). It became perfectly blank and empty (gesture to the forehead), blank and empty, and there was nothing anymore: I couldn’t think anymore, not one idea, not one system anymore, nothing –in a word, total imbecility! It never came back. You see, it went up above, and here there was nothing.”⁷⁰
The Mother
 
            Nirvana is an impersonal, signless, featureless, blank pure Spiritual Consciousness that replaces mind. In Spiritual life, the more one will enter the higher planes of consciousness the more one will meet the threat from the Inconscient plane. That is a part of the Divine play in order to bridge the gulf between Heaven and Hell. It is like a mighty storm from the Inconscient world, which is chased by the mighty Sun from the Supramental world. In integral Yoga, individual Spiritual Self is won to merge not with the Supreme Self alone but also dynamised as descent of Divine Shakti for the transformation of Nature. Transformation of individual Nature is not the objective but to adventure in all the planes of the Consciousness till all the worlds or planes of consciousness are possessed by Divine Shakti. Thus, Savitri’s Spiritual force must be used to conquer the greater kingdom of untransformed Nature. She will ascend this Spiritual being to the absolute state of the Divine so that Nature and Soul will experience the descent of the absolute Divine state. At the same time, she will accept to be small and a mere human on earth so that high and low can meet in a single body. She will uncover the Unknowable and grow conscious of the tops of the Superconscient plane by banishing all thought from her and by becoming God’s void. So, she realises her Spiritual Self, God, by casting off her mind, by stepping back from name and form and annuls herself completely. The Spiritual approach of life of becoming a true Divine instrument is that his understanding proceeds without the aid of thought, he speaks whatever is needed to be said, does whatever need to be done and knows things without the aid of knowledge, his impersonal Love needs no aid of the Lover and Beloved. It has greater instrumentality of Knowledge, Power and Will and unlimited intensity of Love, Joy and Beauty.
 
The descent of Divine Love to Visva Atma and Universal Sheath: 
 
“The universal Mother’s love was hers.”
Savitri-8
​
“A deep of compassion, a hushed sanctuary,
 Her inward help unbarred a gate in heaven;
Love in her was wider than the universe,
The whole world could take refuge in her single heart.”
Savitri-15
​
“His bliss in her to him is his whole world:”
Savitri-62
​
                                    “There reigned a breath of high immune content,
A fortunate gait of days in tranquil air,
 A flood of universal love and peace.
A sovereignty of tireless sweetness lived
Like a song of pleasure on the lips of Time.”
Savitri-127
​
“And when that greater Self comes sea-like down
To fill this image of our transience,
All shall be captured by delight, transformed:”
Savitri-171
​
“Waking and sleep lay locked in mutual arms;
Helpless and indistinct came pleasure and pain
Trembling with the first faint thrills of a World-Soul.”
Savitri-157
​
“And lay on the breast of universal love.”
Savitri-233
​
“Feels now the closeness of a waiting love,”
Savitri-289
​
“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
​
“A fire of passion burned in spirit-depths,
A constant touch of sweetness linked all hearts,
The throb of one adoration’s single bliss
In a rapt ether of undying love.”
Savitri-291
​
“A love that bore the cross of pain with joy
Eudaemonised the sorrow of the world,
Made happy the weight of long unending Time,
The secret caught of God’s felicity.”
Savitri-312-133
​
“His being, spread to embrace the universe,…
His universal sympathy upbore,
Immense like ocean, the creation’s load
As earth upbears all beings’ sacrifice,
Thrilled with the hidden Transcendent’s joy and peace.”
Savitri-318-319
​
“To him the universe was her bosom of love,”
Savitri-327
​
                                    “Her greatness and her sweetness and her bliss,
Her might to possess and her vast power to love:”
Savitri-362
​
“And the loneliness that separates soul from soul,
She wished to make all one immense embrace
That she might house in it all living things”
Savitri-362
​
“My spirit has glimpsed the glory for which it came,
The beating of one vast heart in the flame of things,
My eternity clasped by his eternity
And, tireless of the sweet abysms of Time,
Deep possibility always to love.”
Savitri-435
​
“When I have loved for ever, I shall know.
Love in me knows the truth all changings mask.
I know that knowledge is a vast embrace:
I know that every being is myself,
In every heart is hidden the myriad One.”
Savitri-594
​
“A Lover leaning from his cloister’s door
Gathers the whole world into his single breast.”
Savitri-632-3
​
“My heart is wiser than the Reason’s thoughts,
My heart is stronger than thy bonds, O Death.
It sees and feels the one Heart beat in all,
It feels the high Transcendent’s sunlike hands,
It sees the cosmic Spirit at its work;
In the dim Night it lies alone with God.
My heart’s strength can carry the grief of the universe                     
And never falter from its luminous track,
Its white tremendous orbit through God’s peace.
It (Savitri’s heart) can drink up the sea of All-Delight
And never lose the white spiritual touch,
The calm that broods in the deep Infinite.”
Savitri-635
​
“More hearts till love in us has filled thy world!”
Savitri-687
​
“And the mandate of thy secret world-wide love.”
Savitri-687
​
“An energy of the triune Infinite,
In a measureless Reality she dwelt,
A rapture and a being and a force,
A linked and myriad-motioned plenitude,
A virgin unity, a luminous spouse,
Housing a multitudinous embrace
To marry all in God’s immense delight,
Bearing the eternity of every spirit,
Bearing the burden of universal love,
A wonderful mother of unnumbered souls.”
Savitri-695
​
“For ever love, O beautiful slave of God!
O lasso of my rapture’s widening noose,
Become my cord of universal love.
The spirit ensnared by thee force to delight
Of creation’s oneness sweet and fathomless,
Compelled to embrace my myriad unities
And all my endless forms and divine souls.”
Savitri-702
​
“His living cosmic spirit shall enring,
Annulling the decree of death and pain,
Erasing the formulas of the Ignorance,
With the deep meaning of beauty and life’s hid sense,
The being ready for immortality,
His regard crossing infinity’s mystic waves
Bring back to Nature her early joy to live,
The metred heart-beats of a lost delight,
The cry of a forgotten ecstasy,
The dance of the first world-creating Bliss.”
Savitri-706
​
            “In the night, I am always given a state of human consciousness to put right, one after another—there are millions of them. And there are always all the images and events that illustrate that particular state of consciousness. At times, it is very hard going: I wake up tired, as after a long period of work.”⁷⁰
The Mother
 
“The sorrow of all living things shall come
And knock at his (Avatara’s) doors and live within his house;”
Savitri-446
​
            With the complete dissolution of ego, the universal sheath takes possession of the lower sheaths of mind, life and body, and it widens their capacity to the proportion of the universe. The universalisation process begins with the breakdown of the walls of mental, vital and physical sheaths by powerful inrush of the Divine into these lower sheaths and changes our nature into reflection of Divine nature by possession of universal love, joy and oneness. A Sadhaka feels oneness with all the bodies and identifies that as his true physical existence, universal life as his true vital existence, universal Mind as his true mental existence and be aware of their desires, struggles, joys, sorrows, thoughts, in a sense as if they were his own problem to be cured in his universal sheath. The Mother recounts, “All the mornings are difficult...for instance, all the vibrations from sick people, all those problems of life come from everywhere. And for those three hours, there is tension, struggle, acute seeking for what should be done or for the attitude to be taken...It is that time I have tested the power of mantra...I repeat my mantra automatically, without stopping; and every time the difficulty increases, a kind of Power comes into those words and acts on Matter...It saves the situation at critical moments...it restores order.”⁷⁵ “But I found that interesting, because ... It's generally like this: the Force is there, working, and if something comes (a call from someone, a prayer or something), all this (gesture to the forehead) generally remains absolutely still, immobile, merely letting the Force pass through, and all I sometimes do is simply (gesture of offering or presenting something upward): "Lord, here is this task, it's for You." That's all, and I leave it. But in this case, I was sitting at my table (the telegram had just come), concentrating, and I quite deliberately and consciously put him in contact with the Force. Because there was a whole world of suggestions, he expected the end: "Now it's the end." So because of that, I concentrated and put a formation.”¹⁴³
 
              Universal love is Spiritual in its origin and is founded in the sense of the One and the Divine everywhere. ‘When the universal love seized his heart, it is decisive sign that the Divine has taken possession of him; and when he has the vision of the All-beautiful everywhere and can feel at all times the bliss of His embrace, that is the decisive sign that he has taken possession of the Divine.'¹²
​
            There are three grades of universalisation; in the first stage Sadhaka is identified with lower sheaths of universal mind, life and body; he is depressed by the cosmic suffering and elated by cosmic joy and ‘this oneness can be carried even to the body, as in the story of the Indian saint who, seeing a bullock tortured in the field by its cruel owner, cried out with the creature’s pain and the weal of the lash was found reproduced on his own flesh.’13 In the second stage this subjection of the lower sheath to the reaction of Prakriti is added with new faculty of freedom and oneness with Sachchidananda. The Soul becomes ‘free and superior to the cosmic reactions; the soul understands, accepts the experience, sympathises, but is not overpowered or affected, so that at last even mind and body learn also to accept without being overpowered or even affected except on their surface.’¹³ In the third stage the Sadhaka attains a ‘spiritual supremacy and freedom which enables him to understand perfectly, put the right values on things, and heal from above instead of struggling form below. It does not inhibit the divine compassion and helpfulness, but it does inhibit the human and animal sorrow and suffering.’¹³
 
            To recapitulate, in the first stage the Sadhaka due to his universalisation bears the burden of earth’s suffering; out of this endurance perfect equality is born; in the second stage his suffering is added with the capacity to heal the universal problems by transforming equality into ecstasy; in the third stage the mind, life and body utterly obey the higher sheaths, or highest of the bliss sheath of perfect ecstasy and heals the universal problem with fullness of bliss, without any trace of suffering.
 
             The Mother and Sri Aurobindo were missioned on earth for the greatest world action of the Avataras, of bearing the heavy burden of earth. They had accepted the second stage of universalisation and cleared the vast debris of universal Inconscient by Their prolonged suffering. They would have easily reached the third stage of universalisation, had they sealed and excluded the burden of transformation of universal Subconscient and Inconscient from the scope of Their integral world action. In this physical transformation process healing of the body by the pressure of Sachchidananda consciousness alone from above is discouraged, because that will distance the possibility of discovery of All Mighty Power of Subconscient and Inconscient Self ingrained in the cells of the body or awakening of the same Sachchidananda force from below. So for transformation of the body the simultaneous action of Sachchidananda force from above the head and below the feet are highly desirable.
 
             In spite of the above constraint, The Mother had promised⁸⁶ that Her children need not have to suffer like Them because of the reduced burden of the Inconscient sheath and will be able to ascend to the third stage of universalisation, where transformation action will be accelerated with full of Bliss. The ecstasy will have the power to restore order in the physical working and there will be victory over the forces of dissolution.
 
The Mother recounted, ‘Sri Aurobindo wrote very clearly: for all those who have faith and open themselves in surrender and faith, the work will be done automatically. As long as he was here...all the thirty years I spent with him working, NOT ONCE did I have to make an effort for a transformation. Simply, whenever there was a difficulty, I repeat, My Lord, my Lord, my Lord... I just thought of him—hop! It went away. Physical pain: he annulled it.’⁸⁶ 
           
            If a liberated Soul’s consciousness is universalised, then through movement of his Consciousness many unknown Souls in distant land will be liberated. Thus, the task of liberated Soul of liberating others is accomplished or earth “Knows that one high step might enfranchise all.”¹⁴⁴
 
The descent of Divine Love to Vijnanamaya Kosha or Supramental Sheath: -
“Here came the thought that passes beyond Thought,
Here the still Voice which our listening cannot hear,
The Knowledge by which the knower is the known,
The Love in which beloved and lover are one.”
Savitri-297-98
​
“There (in Supramental) substance was a resonant harp of self,
A net for the constant lightnings of the spirit,
A magnet power of love’s intensity
Whose yearning throb and adoration’s cry
Drew God’s approaches close, sweet, wonderful.”
Savitri-328-29
​
“One moment fill with thy eternity,
Let thy infinity in one body live,
All-Knowledge wrap one mind in seas of light,
All-Love throb single in one human heart.”
Savitri-345
​
“All mights and greatnesses shall join in her;
Beauty shall walk celestial on the earth,
Delight shall sleep in the cloud-net of her hair,
And in her body as on his homing tree
Immortal Love shall beat his glorious wings.
Savitri-346
​
“Loved all and spoke no word and made no sign,”
Savitri-358
​
“They reached the one-self in all through boundless love.”
Savitri-381
​
“To live, to love are signs of infinite things,
Love is a glory from eternity’s spheres.
Abased, disfigured, mocked by baser mights
That steal his name and shape and ecstasy,
He (Love) is still the godhead by which all can change.”
Savitri-397
​
“All that the lightning-flash of love reveals”
Savitri-406
​
“His large identity and all-harbouring love”
Savitri-446
​
“All-love was hers and its one heavenly cord
Bound all to all with her as golden tie.”
Savitri-471
​
“When unity is won, when strife is lost
And all is known and all is clasped by Love
Who would turn back to ignorance and pain?”
Savitri-633
​
“My love eternal sits throned on God’s calm;
For Love must soar beyond the very heavens”
Savitri-633
 
            “When we begin living the Spiritual life, a reversal of consciousness takes place which for us is the proof that we have entered the Spiritual life; well yet another occurs when we enter the Supramental world… This is why even our Spiritual life, which is such a total reversal compared to ordinary life, seems something so…so totally different when compared to this Supramental consciousness that the values are almost opposite.”⁵²
The Mother
 
            “Two or three nights ago, something like that occurred: in the middle of the night, early morning, there was a descent of this Force, a descent of this Truth-Power; and this time it was everywhere, but with a special concentration in the brain—not in this brain: in THE brain (experience of earth consciousness). And it was so strong, so strong, so strong! The head felt as if it were about to burst—yes, as if everything were going to burst—so that for about two hours I simply had to keep calling for the widening of the Lord’s Peace... And with the consciousness that this descent into unprepared brain would be enough to drive you completely mad or absolutely daze, or else you would burst...there was tremendous fever- though nothing even remotely like an “illness”!”⁶⁷
The Mother
  
            In most of the individual Souls the Supramental sheath or the causal body is not formed and it is very difficult to take shape around the subtle body. It takes shape through interference of Divine faculties from Sat-kosha, Tapas kosha and Anandamaya kosha. This interference is possible by the ascension of individual consciousness to Anandamaya world and beyond, which are above the Supramental sheath and corresponding descent of Divine Love, Divine Delight and Divine Beauty to the Vijnanamaya kosha. Supramental Sheath is also built gradually by activation of Supramental Self.    
 
            Supramental Love serves the following six-fold purpose; firstly it offers integral union and perfect satisfaction of the relation between Purusha and Prakriti; secondly it brings active ecstasy in addition to deeper calm and Supramental silence; thirdly an intense unity with all creatures founded on profound oneness; fourthly the realisation of one in many and many in one is inherent; fifthly, the power of Love Supramentalised can take hold of all living relations without hesitation or danger and turn them Godward, delivered from their crude, mixed and petty human settings and sublimated into the happy material of a Divine life; sixthly, it would be utterly possible to embrace all contacts with men and the world in a purified sleepless flame-force.¹⁴
     
           
 
The source of Divine Love, Anandamaya Kosha or Bliss Sheath:
 
“On the bare peak where Self is alone with Nought
And life has no sense and love no place to stand,
She must plead her case upon extinction’s verge,
In the world’s death-cave uphold life’s helpless claim
And vindicate her right to be and love.”
Savitri-12
​
“And sudden ecstasies from a world of bliss.”
Savitri-31
​
“The quintessence glowed of Life’s supreme delight.”
Savitri-120
​
“Only to be was a supreme delight,
Life was a happy laughter of the soul
And Joy was king with Love for minister.
The spirit’s luminousness was bodied there.
Life’s contraries were lovers or natural friends
And her extremes keen edges of harmony:”
Savitri-124
​
“In the deep breast of God’s supreme delight.”
Savitri-200
​
“Happy to enjoy one touch of things supreme,”
Savitri-238
​
“There was no mind there (in Bliss Self) with its need to know,
There was no heart there with its need to love.
 All person perished in its namelessness.
There was no second, it had no partner or peer;
Only itself was real to itself.
A pure existence safe from thought and mood,
A consciousness of unshared immortal bliss,
It dwelt aloof in its bare infinite,
One and unique, unutterably sole.”
Savitri-308-309
​
“A Heart was felt in the spaces wide and bare,
A burning Love from white spiritual founts
Annulled the sorrow of the ignorant depths;
Suffering was lost in her immortal smile.
A Life from beyond grew conqueror here of death;
To err no more was natural to mind;
                              Wrong could not come where all was light and love.”                                Savitri-313-14
​
“Her clasp shall turn to ecstasy our pain.”
Savitri-314
​
“There leaps out unity’s supreme delight”
Savitri-324
​
“And from her eyes the Eternal’s bliss shall gaze.”
Savitri-346
​
“The Bliss for which the world’s derelict sorrows yearn:”
    Savitri-661
​
“There was no more the torment under the stars,
The evil sheltered behind Nature’s mask;
There was no more the dark pretence of hate,
The cruel rictus on Love’s altered face.
Hate was the grip of a dreadful amour’s strife;
A ruthless love intent only to possess
Has here replaced the sweet original god.”
Savitri-679
​
“The bliss that made the world in his body lived,
Love and delight were the head of the sweet form.”
Savitri-683
​
“Know the thrilled bliss with which I made (all) the worlds.”
Savitri-701
​
“Some rapture of the bliss that made the world,”
Savitri-704
​
            “Since soon after the beginning of the century this work (of permeation of Supreme Ananda into disorder of mind, life and material substance) has been going on. Afterwards, there was all the Psychic work, in the same way (gesture of widening): the identification and the response. Then the vital work, which I began with Sri Aurobindo when we were staying over there (at the Guest House); then the physical work, but there it is ... gropingly learning one’s job. Now there is a sort of certainty: you see, you come into contact with something, and then you know instantly what should be done and how it should be done; the vibration comes, meets a response, and goes back—and this is going on every minute, all the time.”⁶⁶
The Mother
 
            Above Anandamaya kosha, there are also two other sheaths of Tapas kosha and Sat kosha. We have excluded these two sheaths from our study because of their inaccessibility at the present stage and we shall instead pursue perfection through the above-mentioned ten koshas. When Divine Love is profoundly dynamised in the earth’s atmosphere, then the other two higher sheaths above Anandamaya Kosha find substantial base for manifestation.  
 
            Love, Joy and Beauty are the fundamental determinates of the Divine Delight of Existence, and we can see at once that these are the very stuff and nature of that Delight.15 When we pursue the process of self manifestation we shall find that Joy has its original and utter gladness in a trinity of the Enjoyer, the Enjoyed and the Delight; Love finds itself in the trinity of the Lover, the Beloved and Love; Beauty restores itself in the trinity of possessor of Beauty, the Beauty possessed and Beauty that holds them together.
 
            Ascension of individual consciousness to Anandamaya Kosha and descent of the Ananda, Love and Beauty to Vijnanamaya Kosha, strengthens the causal body and we require a well built causal body for full exercise of Supramental influence on the lower sheaths. 
 
The Incarnating Dual Power:
​
“The twin duality for ever one”
Savitri-35
​
“This whole wide world is only he and she.”
Savitri-63
​
“For him she was made, lives only for his use.”
Savitri-65
​
“For this is sure that he and she are one.”
Savitri-72
​
“She burned in his sweet intolerable blaze.”
Savitri-125
​
“And all her soul a counterpart of his soul.”
Savitri-125
​
“The dual Energy they have justified”
Savitri-186
​
“She now is his and must live for him alone:
She has invaded him with her sudden bliss,
An exhaustless marvel in his happy grasp,
An allurement, a caught ravishing miracle.”
Savitri-274
​
“He is lost in her, she is his heaven here.”
Savitri-275
​
“Incarnating her beauty in his clasp
She (Para prakriti) gave for a brief kiss her immortal lips
And drew to her bosom one glorified mortal head:”
Savitri-275
​
“Self-made from the dual power creation rose.”
Savitri-284
​
“A burning of two bodies in one flame.”
Savitri-468
​
“And Krishna and Radha for ever entwined in bliss,”
Savitri-525
​
“A dual Power at being’s occult poles
Still acted, nameless and invisible:”
Savitri-553
​
“Her spirit fulfilled in his spirit, rich with all Time,”
Savitri-579
​
“I have burned in flame to travel in his steps.”
Savitri-638
​
“One leans to earth, the other yearns to the skies:…
Meanwhile you two shall serve the dual law”
Savitri-684
​
 “I know that I (Savitri) can lift man’s soul to God,
     I know that he (Satyavan) can bring the Immortal down.”
Savitri-687,
​
“My soul and his indissolubly linked
In the one task for which our lives were born,
To raise the world to God in deathless Light,
To bring God down to the world on earth we came,
To change the earthly life to life divine.”
Savitri-692,
​
“O Sun-Word, thou shalt raise the earth-soul to Light
And bring down God into the lives of men;”
Savitri-699,    
  
“A dual power of God in an ignorant world,
In a hedged creation shut from limitless self,
Bringing down God to the insentient globe,
Lifting earth-beings to immortality.”
Savitri-702
​
“The incarnate dual Power shall open God’s door,
Eternal Supermind touch earthly Time.”
Savitri-705
​
“Thy body is my body’s counterpart...
Two fires that burn towards that parent Sun,
Two rays that travel to the original Light.”
Savitri-720
​
            “…when Sri Aurobindo and I were working to bring down the Supramental forces, a descent from the mental plane to the vital plane, He was always telling me that everything I did (when we meditated together, when we worked)—all my movements, all my gestures, all my postures (mudras), all my reactions—was absolutely tantric, as if I had pursued a tantric discipline. But it was spontaneous, it did not correspond to any knowledge, any idea, any will, nothing, and I thought it was like that simply because, as He knew, naturally I followed.”¹⁶ “And he gave me his own example (I had mine, too) of certain things considered dangerous or bad, which we both did independently and spontaneously and which were a great help to us!”⁸⁴
The Mother
 
            Integral Yoga does not recommend the Tantric means of external human aid to experience the Divine Love for beginners or its necessity is dispensable in order to avoid distortion, abasement and the Spiritual fall. Its indispensable end is that the Divine Love can be experienced through Purusha’s union with Prakriti in Ignorance, Ishwara-Shakti union in the Knowledge and Brahman-Maya union in the Supramental, Vijnana. We have to understand Radha and Krishna or Divine incarnation of Savitri and Satyavan in this inner perspective, where marriage between the ‘eternal Lord and Spouse’⁵³ takes place in our heart’s secluded chamber ‘Like lovers in a lonely secret place’¹³³ and this union between Paramatma and Para-prakriti extends to all other nine planes of Consciousness. 
 
            If we accept Savitri as a continuation of Radha and Krishna’s Overmental Love for developed Souls of Instruments, Emanations and Incarnations, it can equip us with some more insight of wave/plastic nature of universal Love where river, Atma, flows into a mighty sea, Paramatma and a Lover ‘Gathers the whole world into his single breast.’¹⁴⁰ Thus, the Soul can recognise its answering supreme-Soul. In ancient Indian discipline, the Radha and Krishna’s relation has been symbolised through sixty-four pure postures, yoga mudras, thirty-two pure subtle-physical union, alingana, sixteen special pure joy, ratis, twelve various penetrating Divine gaze of clinging to sight’s embrace, chahani, and various enchantment of delightful liquid voices and heart disclosing sweet words, swara. The above postures (“All the soul’s postures donned divinity.”¹³⁹) are symbols of various subtle enjoyments beyond the limitation of three gunas leading to the ascension of Consciousness from the lower sheaths of mind, life and body to higher sheaths of Psychic and Spiritual culminating in Overmental Ananda and they had the experience of profound Ananda in Their mortal body through Divine descent. Their exclusive Divine Love is intended towards the exclusive liberation of a Soul, established in Brahma Nirvana,⁶⁰ with gusts of intense Ananda, atyantam sukhamasnute,⁶¹ and accelerates the universal evolution through multiple concentration of Overmental descent to the universal sheath. They were instrumental in opening the first gate or the lower ranges of the Supramental world.  Savitri and Satyavan are the symbolic reincarnation of Radha and Krishna who have broken the bright lid of Overmind in order to enter wider and higher ranges of the Supramental world, whose Light, Love and Power have far greater instrumental capacity in capturing all the ten sheaths. They prepared their life with new undying base and ‘reached the one-self in all through boundless love’¹³⁴ and Supramental Love ‘is still the godhead by which all can change.’¹³⁵  
 
            Savitri and Satyavan lived together in their Soul’s chamber from the beginning of the creation and their exclusive as well as all-inclusive Divine Love begins, after their Psychic and Spiritual opening or they ‘glimpsed the presence of the One in all’ and the dual Consciousness is subsequently thoroughly established in the Supramental and Bliss Self, through ascension of Consciousness and it is directed towards union in their subtle, universal and causal body in order to bring down Supramental concentration into their mortal body with deep physical joy. Thus emotion clasped emotion in two hearts, felt each other’s thrill in flesh, nerve and tissue, limb cried for answering limb, melted each in each and grew immense and finally lost themselves in the Infinite Consciousness. Since the Supramental Force has the power of penetration in all the sheaths and is deeply interested to transform them, its action is treated as comprehensive. 
 
            Ascension of Consciousness towards Supreme Ananda and descent of Supreme Ananda to lower sheaths are indispensable dual movements of Jivatma and Parmatma in the integral Yoga. The danger of inrush of lower nature is observed during the transition of ascension of consciousness from lower sheaths to higher sheaths or ‘bloom of their purity and passion one’⁸⁵ whereas the same danger is not entirely excluded during the transition of descent of consciousness from higher sheaths to lower sheaths if the process of purification is not sufficient. In the integral Yoga the above problem is overpowered if the ascent and descent are routed through a strong influence of the Psychic being. Since Savitri and Satyavan had established themselves in Spiritual and Supramental purity from the beginning, and both had a strong Psychic being and Psychicised Supramental Presence, the problem of inrush of lower nature was controlled and annulled through strong Psychic and Spiritual influence and ‘claimed deep union with its outer selves.’⁸⁷  In them, the spirit of delight in sensuous things are transformed into ‘more sweetness than can now be dreamed.’⁸⁷
 
            In Savitri and Satyavan’s subtle physical relation, the ascension of Consciousness to new height in Supramental and Bliss Self were pursued or witnessed by them in meditating peaks, and during the corresponding descent of Bliss, Light, Power and flame white Love to the new depths in mental, vital, physical, Subconscient and Inconscient sheaths, the dual action were essential, and they were represented through variety of spontaneous and independent subtle Yogic postures, not postures of petty mechanical bounds of human mind because the inner experiences were entirely sincere to multiply the action of Supramental and facilitates increased capacity to hold the strong and powerful inrush of Divine forces and Ananda. Satyavan’s ability to bring down a higher Supramental force was supported by Savitri in order to hold it in her pure material vessel or ‘Heal with her bliss the tired breast of earth.’⁶⁴ This dual exercise has to continue for a prolonged uninterrupted period, keeping in view of the vast, complex, dark, recalcitrant domain of lower sheaths, which require to be enriched with sweet Subconscient memory and this serves as a bank to provide wealth of positive Spiritual energy and strength to meet in support of overcoming of the hour of crisis and struggle in God’s Night. 
 
            Physical postures are only an aid which comes by itself and are the outcome of entirely sincere inner experience; yet there are supreme states of Consciousness, which require no posture, no hands to clasp and no feet to move of any external kind. There are inner movements or shifts of Consciousness, which will open new vistas of ascent of Soul, descent of Shakti and expansion of Consciousness. Great actions can be initiated either in the subtle body or in the causal body through spontaneous inner movement of Consciousness. Thus, Supramental touch of Divine Love ‘needs not hands to feel, to clasp.’¹³⁶
 
           In the epic Savitri, all possible Soul postures¹³⁹ of Radha and Krishna have been thoroughly revised, multiplied and extended along with a new birth of various postures in order to accommodate more subtle and causal body enjoyments of its own and donned new pulsation of Divine Love in order to satisfy its Supramental requirement. The eternal variety of Ananda of Divine love which were flooded through Radha and Krishna’s union are extensively multiplied in Savitri with ‘More vivid raptures than earth’s life can bear.’⁸⁷
 
            So for those strong Souls who are preoccupied with Psychic and Spiritual experience and are in touch with Supramental Consciousness, these experiences are accessible to them either through waking trance or through Samadhi of deeper state. For entering into Samadhi the traditional Raja Yoga, Jnana Yoga or Bhakti Yoga methods may be followed. The first step is to constantly hear their name, qualities, relation and their Divine union; secondly, the constant thinking of all these movements; thirdly setting and fixing of the mind on the objects and by this one enters full realisation of Divine union and ecstasy. The exercise of infinite variety of motiveless enjoyment through descent of Ananda purifies our whole being in the destined path of perfection.
 
             Out of the four habitations of the Soul, Jivatma, the eye is considered its first habitation in waking trance. The dream trance, Swapna samadhi and sleep trance, Suspti are the two other states in which the Soul resides in the throat and heart centre respectively. Turiya is the fourth supreme state of Jivatma, where the Soul lives in the mystic Brahmarandhra in the head and all other states of sleep, dream and waking are the derivation of this supreme Turiya.
 
            Integral Yoga stresses due importance on the waking trance and in this active state, it is possible to enter the Spiritual and Supramental experience of all kinds. The experience of Divine union through eye or ‘a look’ or ‘a gaze’ has been extensively experienced in Savitri.
               
            “The spirit is not limited like the waking material consciousness, and the supermind when it takes possession of the waking consciousness, dematerialises it, delivers it from its limits, converts the material and the psychic into the nature of the spiritual being.”¹²¹
 
            Dream trance and sleep trance, are the Spiritual and Supramental experiences of the subtle and causal bodies, respectively. These have twofold utilities in integral Yoga, first, there are infinite series of depths, supreme states of trance to which the Soul rises, where the truth mind ascends itself towards higher Mind, illumined Mind, intuitive Mind, Overmind, mind of Light, Supermind and supreme Ananda and in those states the action of sense mind and physical mind are annulled and direct experience of all these higher planes of Consciousness is acquired; as a result the whole seeing, living and active consciousness of waking state is enlarged; secondly, once these higher states are accessed, it has to be brought as much as possible into the waking Consciousness. The dynamisation of Supreme state and intermediate higher states of Consciousness in waking state, resulting in waking trance is the full benefit that we can draw from Samadhi experience.
      
Supreme Love descended through Savitri:
                                   
“My Love is stronger than the bonds of Fate:
Our love is the heavenly seal of the Supreme.
I guard the seal against thy (Death’s) rending hands.
Love must not cease to live upon the earth;
For Love is the bright link twixt earth and heaven,
Love is the far Transcendent’s angel here;
Love is man’s lien on the Absolute.”
Savitri-633
 
            Sri Aurobindo had never used the word ‘Love Supreme’ or ‘Supreme Love’ anywhere in His epic Savitri. (but the Mother had used this word in her Agenda.¹⁴⁶) Rather we notice words like, ‘terrible in love,’¹⁷ ‘Love’s golden wings,’¹⁸ ‘all Love,’¹⁹ ‘boundless love,’²⁰ ‘Immortal Love,’²¹ ‘vast power to love,’²² ‘seas of love,’²³ ‘burning Love,’²⁴ ‘outstretched arm of Love,’²⁵ ‘spiritual love,’²⁶ ‘a power more ruthless than Love,’²⁷ which give us the insight to move towards the Supreme Love.
 
           From this study we have concluded that Savitri had an infinite variety of Spiritual and Psychic experiences and seemingly finite variety of Supreme experiences which must come in stages and the last eighteen are identified as:- ‘Life supreme,’²⁸ ‘Omniscience supreme,’²⁹ ‘Trinity supreme,’³⁰ ‘occult Supreme,’³¹ ‘supreme Intelligence,’³² ‘Voice supreme,’³³ ‘word supreme,’³⁴ ‘all negating Void supreme,’³⁵ or ‘emptiness of the Supreme,’³⁶ ‘silent still Supreme,’³⁷ or ‘still Supreme,’³⁸ ‘supreme epiphany,’³⁹ ‘touch supreme,’⁴⁰ ‘things supreme,’¹¹⁰ ‘power supreme,’⁴¹ ‘supreme delight,’⁴² ‘supreme identity,’⁴³ ‘Light supreme,’⁴⁴ or ‘supreme light,’⁴⁵ ‘Will supreme’⁴⁶ and ‘Truth supreme.’⁴⁷
 
            Savitri’s realisation of ‘Supreme Love’ is the ‘head of the sweet form’⁴⁸ of ‘supreme delight’ that ‘made the world’, activated to transform all the vibratory difficulties of earth. Sri Aurobindo was aware of the activation of this great pulsation of Divine Love that contracts and expands the creation through mobile blissful manifestation and immobile blissful non-manifestation in the immediate future through The Mother’s physical form, as He wrote, “There are other great Personalities of the Divine Mother… There are among them Presences indispensable for Supramental realisation,--most of all one who is her Personality of that mysterious and powerful ecstasy and Ananda which flows from a supreme divine Love, the Ananda that alone can heal the gulf between the highest heights of Supramental spirit and the lowest abysses of Matter…”⁴⁹
      
            Sri Aurobindo had also foreseen no immediate realisation of Savitri’s last Spiritual experience of  ‘Truth supreme’ in The Mother’s physical form and left the issue to the Mighty Mother, the last Avatara, who shall again ‘take birth in Time’⁵⁰ and ‘Then shall the Truth supreme be given to men.’⁵⁰ The ‘Truth supreme’ is the last siddhi of the integral Yoga and it is that Spiritual experience of Savitri in which Inconscient Sheath of the whole earth will be illumined and earth will be eliminated from the influence of Ignorance, Suffering, Falsehood and Death. When the action of ‘Love Supreme’ is sufficiently dynamised in earth’s atmosphere then The Mother will work towards the manifestation of three other Divine faculties of ‘Will Supreme,’ ‘Omniscience Supreme’ and ‘Truth Supreme;’ for they represent the manifestation of Chit, Tapas and Sat aspect of Supreme Sachchidananda respectively. Then that will be the period of Supramental earth where no one is left untransformed.
 
The Mother’s Unfinished Yoga:
 
“It bore the stroke of That which kills and saves”
(Savitri’s heart bore the stroke of Supramental energy that slays falsehood and saves the truth.)
Savitri-20
​
“One soul’s ambition lifted up the race;”
Savitri-44
​
“He mastered the tides of Nature with a look:”
Savitri-219
​
“His gates to the world were swept with seas of light.”
Savitri-236
​
“And guards the world with its all seeing gaze.”
Savitri-317
​
“He (King Aswapati) stood fulfilled on the world’s highest line
Awaiting the ascent beyond the world,
Awaiting the descent the world to save.”
Savitri-319
​
“Her aspiration called high destiny down;”
Savitri-358
​
(Earth) “Knows that one high step might enfranchise (liberate) all”
Savitri-371
​
“He still must travel Hell the world to save.”
Savitri-450
​
“Sometimes one life is charged with earth’s destiny,”
Savitri-460
​
“Man in the world’s life works out the dreams of God.”
Savitri-479
​
“One man’s perfection still can save the world.”
Savitri-531
​
“He who would save the world must be one with the world,”
Savitri-537
​
“Its gaze controls the turbulent whirl of things.”
Savitri-571
​
“Earth is the chosen place of mightiest souls
                                    Earth is the heroic spirit’s battle field”
Savitri-686
​
“You (Savitri) are my Force at work to uplift earth’s fate,”
Savitri-702
​
“Some shall be made the glory’s receptacles
And vehicles of the Eternal’s luminous power.
These are the high forerunners, the heads of Time,
The great deliverers of earth-bound mind,
The high transfigurers of human clay,
The first-born of a new supernal race.”
Savitri-705
                                   
            “That is exactly what Sri Aurobindo wanted and attempted; he used to say, “If I can find a hundred people, it will be enough for my purpose.”⁷⁶
The Mother
        
            Sri Aurobindo’s requirement of one hundred perfect instruments, are they who live in cosmic consciousness, by whose pressure all objective life will become part of the subjective existence and they realise, perceive, feel, see and hear only the Divine in every way, in all forms and all happenings of the world are taking place within their vast universal Self. Their outer surface Nature is a concentration and radiation of silence, calm, stillness and peace.  ‘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.’¹²⁵ The ‘special work’¹²⁶ of integral Yoga is ‘of bringing down the higher consciousness with all its effect for the earth’¹²⁶ without ‘too eager to help others,’¹²⁵ without ‘accepting the nature of man and the world as it is’¹²⁶ and by standing ‘apart from the rest of the world.’¹²⁶
​
             Integral Yoga proposes that Universalised Consciousness is the outcome of a long movement of Consciousness between Psychic and Spiritual planes replacing the earlier slow evolution of consciousness between three modes of Nature, Gunas and in this vast Consciousness (1) equality becomes perfect and consecration becomes complete and absolute, or this surrender of whole being ‘has to be accomplished slowly and with difficulty by the being itself before the supramental transformation can become at all possible;’¹⁴⁸ ‘A perfect equality not only of the self, but in the nature’¹⁴⁷ is also the sign of universalized consciousness; (2) exclusive concentration of Mind is replaced with the faculty of Multiple-concentrations; thus one can pursue triple Yoga of Karma, Jnana and Bhakti simultaneously and ceaselessly, (3)  transformation of human Nature into Divine Nature is practicable, as in this Consciousness the World is inseparable from the individual; with the activation of cosmic Self, Savitri had this experience, ‘all changed within her and without.’¹⁵⁰  (4) His time and space experience is completely different from ordinary man subjected to three gunas, the latter lives in the present succession of moments oblivious of his past and future and his little habitation of space is separated from the world and the former lives in the triple time of past, present and future and the whole world lives within his cosmic Self; his universalised Spirit can move backward towards the past of this birth and past births and illumine the obscure corners of his Subconscient and Inconscient sheaths and his Spirit can travel forward in time to call down all future possiblities to present moment; (5) outer wandering and movement reduces and is replaced by the more and more inner wandering of Soul which shows interest only in eternal things and 'In every shrine it cries for the clasp of God’¹⁴⁹; (6) in this Cosmic Consciousness, Matter is real to Spirit, Spirit is real to Matter and Matter is reconciled with Spirit in order to resolve all world problem; (7) in addition to his own individual suffering, he is ready to bear a part of earth's heavy burden and suffering and ‘only the self-ruler (swarat) and master man (samrat) can help, in leading the human race forward spiritually towards this consummation and towards some image of a greater divine truth in their personal and communal existence. He becomes a light and power of the Truth to which he has climbed and a means for others’ ascension’¹⁵¹ and thus, (8) a fitness has arrived for ascension into still higher Supramental Consciousness.
 
            The immediate preoccupation of these instruments of Truth who are concerned with Integral Yoga will be the increase and accumulation of Soul Force through fourfold Divine union that of Jivatma’s union with Paramatma, Jivatma’s union with Para-prakriti, Paramatma’s union with Para-prakriti and Para-prakriti’s union Apara-prakriti. This accumulation or multiplication of Soul Power to transform the lower Nature is identified by Sri Aurobindo as 'the utmost importance in the Yoga of self-perfection.’¹⁵⁴ Their action on the world will be largely inner subjective action dictated by the power of triple-time of the Spirit and they will accumulate Spiritual energy to such an extent that the Transcendent Divine forces of oceanic proportion will invade the earth’s dark Inconscient rock.
 
            The danger of the Inconscient Sheath swallowing the whole earth to its dark breast, perpetually stands as an evolutionary threat and barrier. Earth is to be saved from life’s immense desire and destructive Forces from their ‘bleeding roots’¹²⁸ through invasion of strong affirmative Spiritual forces from below, within and above and to keep this action active and its growing intensity is the responsibility of few fit channels of human instruments.
 
            A Spiritual fence of protection is to be built which at present is confined to few privileged Souls, who will admit ‘through its gates only such activities as consent to undergo the law of the spiritual transformation.’¹³⁸ This Spiritual wall will extend itself to cover the whole of humanity. Or a ‘golden tower’⁶⁵ of protection is built in the subtle world with the help of ‘flame child’⁶⁵ who are prepared Souls, ready to become channels of vast inflow of Supreme Ananda. Integral Yoga aims at a comprehensive solution or all-time panacea of all the problems of existence through complete immunisation of disease, decay, sorrow, dissidence and strife and the process of inoculation begins at individual and collective level depending on the degree of restoration of harmony and opening towards a comprehensive Concentration. A safe passage in the subtle world is to be made in order to help living and dead Souls⁹⁸ so that they can easily travel different planes of Consciousness for their Soul’s training and arrive at the Psychic plane and cosmic Self for their accumulation of Spiritual energy and rebirth respectively. At the same time the Yoga Shakti must drive out all tamasic forces to eliminate incapacity, poverty, illiteracy, ‘ugliness and powerlessness to express beauty,¹³⁷ malnutrition of the body from the whole of the race and drive out all rajasic forces to eliminate all discordant human action of violence, destructive aggression, tyranny of beast wrath, hatred, injurious brutality, corruption, bottomless ingratitude that disfigure earth nature and enjoyments of temporal nature.   
 
            Those destined Souls for the Divine work will protect and guard earth in three stages. First, they will have a ‘vision and knowledge of the triple time’."¹²² or partial/complete foreknowledge of immediate future doom and holocaust of individual, state, national and universal proportion ‘by going back from the surface physical mind to the psychic and spiritual consciousness;’¹²² secondly, they will keep the concentration alive to reduce and minimise the quantum of such catastrophe through intervention of the overhead Divine Grace or vibration of Harmony of which they are conscious channel; thirdly, they will maintain the effort to completely annul the root of all such destruction and vibration of disorder through intervention and invasion of Supreme Harmony and Light to the yet untouched dark province of Subconscient and Inconscient Sheaths.
    
       A conscious movement of Consciousness between Psychic and Spiritual planes can liberate¹⁴⁴ distant unknown living and dead Souls from the subjugation of their untransformed Nature and, thus, the purpose of invisible self-expansion through self-concentration or the liberated Souls liberating others is accomplished. The steps through which they will immediately control the world event through the evolution of preliminary Psychic and Spiritual faculties are: -
 
1)    The perception, thought, feelings and happenings of world event which are entirely guided by forces of  Ignorance, are gathered directly through vision without the aid of any external means of communication like telephone, newspaper and internet etc or ‘of establishing a direct communication between mind and mind without the aid of the physical organs and the limitations they impose on our consciousness.’¹²³ ‘The psychical consciousness, as it develops, makes us aware of the great mass of thoughts, feelings, suggestions, will impacts, influences of all kinds that we are receiving from others or sending to others or imbibing from and throwing into the general mind atmosphere around us.’¹²⁴ The outer aid is useful only to verify the degree of accuracy of the direct inner vision. 
 
2)    Harmonised vibrations of thoughts and feelings or Spiritual idea force formulating itself in the world are communicated to them (individual and group) by secret unspoken word, transmission of will-power, Spiritual Influence which are already tuned with the Divine-Will. Or as the Psychic being ‘evolves in power, precision and clearness, we are able to trace these to their source or feel immediately their origin and transit to us and direct consciously and with an intelligent will our own messages.’¹²⁴ Or the ‘spiritual inner consciousness has then to deal with these (dark and obscure) influences in such a way that, as soon as they approach or enter (the Spiritual realm), they become either  obliterated and without result or transformed by their very entry into its own mode and substance.’¹²⁹
 
3)    Silent compulsion on them to act according to these communicated ideas, power of the heart and dynamic life forces. ‘There is necessarily a commerce here between disparate influences: the inner spiritual influence is met by quite opposite influences strong in their control of the present world-order; the new spiritual consciousness has to bear the shock of the dominant and  established unspiritualised powers of the Ignorance.’¹²⁹ As a result, the single and multiple results are experienced through power of the Self and development of essential and multiple Concentrations. The Nature of living of a Spiritual man will be ‘an accomplished inner existence whose light and power will take perfect body in the outer life.’¹³⁰
 
4)  They will be egoless transparent instruments to determine the events, actions and the results of action of objective life throughout the world by pure intervention of their subjective subtle-physical existence and silent Will-Power of multiple Concentrations. Their ‘environmental being must be so steeped in the spiritual light and spiritual substance that nothing (no world influence) can enter into it without undergoing this transformation…’¹²⁹
 
            If a Sadhak attains Cosmic Consciousness, then he must pursue sadhana in secrecy and silence. His presence will be intolerable for the common man because of this particular nature, ‘Universal, he is all,--transcendent, none.’¹⁴¹ When he lives in universal Self he becomes very intimate with all and when he lives in transcendent Consciousness, he goes beyond all these relations or ‘A distance severed her from those most close.’¹⁴¹ This is unbearable to man’s righteousness. His outward appearance will be marked with Truth-Power or the ‘sound of infinity’¹⁴² in his voice and his eyes will shine with the ‘light of things beyond.’¹⁴²
 
            So, through frequent/constant increase of invasion of vibration of Order and permeation of a superior Harmony into the Inconscient, Subconscient and material life, the world would move towards the process of transformation. ‘Supreme Love eliminates all problems, even the problem of creation...But the world is not ready yet, it may take a few thousand years.’⁹⁵ Thus, Sri Aurobindo’s vision of creating ‘a new world, a new humanity, a new society expressing and embodying the new consciousness’⁹⁴ is in the process of realisation by reconciliation of Spirit with Matter and by harmonisation of body with the Soul. This is a task offered to the most conscious individual through realisation of Soul as the centre of the World and its objective manifestation in the form of a Divine Centre or the emergence of a formative and affirmative Ashram living.
 
            Integral Yoga aims at a comprehensive solution of all the problems of existence through complete immunisation of disease, decay and death and the process of inoculation begins at individual and collective level depending on the degree of restoration of harmony and opening towards a comprehensive Concentration. The world and humanity ‘is beginning to be ready for the manifestation of supreme Power. And this supreme Power would result from a constant identification.’⁹³ The above work will pave the passage of The Mother’s highest work of manifestation of ‘Supreme Ananda,’ ‘Supreme Love,’ ‘Omniscience Supreme’ and ‘Truth Supreme.’
 
Supreme Love descended through The Mother’s physical embodiment: -
 
“A strong Descent leaped down. A Might, a Flame,
A Beauty half-visible with deathless eyes,
A violent ecstasy, a Sweetness dire,
Enveloped him with its stupendous limbs
And penetrated nerve and heart and brain
That thrilled and fainted with epiphany:
His nature shuddered in the Unknown’s grasp.
In a moment shorter than death, longer than Time,
By a Power more ruthless than love, happier than Heaven,
Taken sovereignly into eternal arms,
Haled and coerced by a stark absolute bliss,
In a whirlwind circuit of delight and force
Hurried into unimaginable depths,
Upborne into immeasurable heights,
It was torn out from its mortality
And underwent a new and bourneless change.”
Savitri-81
 
            “It is said that divine Love doesn’t manifest because, in the world’s present state of imperfection, the result would be catastrophe—that is a human vision. Divine Love manifests, has manifested eternally, will manifest eternally, and it is the incapacity of the material world...not only of material world, but of the vital world and mental world, and of many other worlds that are not ready, that are incapable—but HE is there, He is there, right there! He is there permanently: It is THE Permanence.”"⁶⁸
The Mother
 
            “Ultimately, nothing but omnipotence could convert the world, convince the world. The world isn't ready to experience supreme Love. Supreme Love eliminates all problems, even the problem of creation: there are no more problems, I know it since that experience [of April 13]. But the world isn't ready yet, it may take a few thousand years. Although it is beginning to be ready for the manifestation of supreme Power (which seems to indicate that this will manifest first). And this supreme Power would result from a CONSTANT identification…But this "constancy" isn't yet established: one is identified and then one isn't, is and then isn't, so things get delayed indefinitely. You wind up doing exactly what you tell others not to do – one foot here and one foot there! It just won't do.¹⁴⁶
The Mother
 
            Supreme Love is beyond Manifestation and Non-manifestation. The Mother’s experience on the night of 12-13th April, 1962 is instructive for us. The experience which began after midnight and continued for four hours indicates that the above experience is not a part of waking trance but rather an experience in complete trance where the Supreme state is able to re-invade all the descending hierarchies. During this re-invasion, when the Supreme state entered the domain of gross physical sheath, the waking state became active and the same experience continued in the waking trance. The predominance of the physical mind in the waking state is partly nullified by the strong gusts of Love, which gave the sensation in physical sheath that death, suffering, falsehood and ignorance are non-existent and illusory.  
 
            We understand this experience as an inter-penetration and union between The Mother’s and Sri Aurobindo’s causal body, where the intensities of Divine force reached beyond all measures of previous Spiritual experiences, and its interaction with the physical sheath generated new sensations and suffocation of intense order. In all Supramental experiences, the original formula of Existence, Consciousness and Bliss cannot be separated from its integral functioning. But in this experience of The Mother, the Ananda aspect of the Divine had far dominated over the Existence and Consciousness aspect of the Divine.
 
            If we note the Supramental experience of The Mother of 24-25th July, 1959, where the Mother first time met Sri Aurobindo in subtle physical, this experience clarified our stand that Sri Aurobindo took nine years after His physical departure in 1950, in order to build a passage and develop a concrete relation with The Mother in subtle physical. After this experience The Mother claimed of meeting Sri Aurobindo almost ‘every night’⁸³ for the purpose of transformation action. Their joint work in the subtle body and the causal body prepared the passage for a series of Supramental experiences in the gross physical sheath of The Mother, of which the experience of 12-13th April, 1962 was one of the major milestones or decisive Spiritual experiences.
 
            In Savitri, Sri Aurobindo had foreseen this particular Supramental experience of 12-13th April, 1962, with all the similar symptoms as noted by The Mother. This is probably due to Sri Aurobindo’s contact with the Divine Love in 1946, represented in the Yoga of King Aswapati. If we look into the matter, it will open more insight:-
 
1)        “I was the Origin—I was the Origin. For more than two hours, consciously, here on this bed, I was the Origin. And it was like gusts—like great gusts ending in explosions. And each one of these gusts was a span of the universe…
 
            And each gust of this essence of Love was dividing and spreading out… but they weren’t forces, it was far beyond the realm of forces. The universe as we know it no longer existed; it was a sort of bizarre illusion, bearing no relation to THAT. There was only the truth of the universe, with those great gusts of colour—they were colored with something that is the essence of colour…
 
             And then a Voice was explaining everything to me (not exactly a Voice, but something that was Sri Aurobindo’s origin, like the most recent gust from the Origin). As the experience unfolded, this Voice explained each gust to me, each span of the universe; and then it explained how it all became like this (The Mother makes a gesture of reversal): the distortion of the universe. And I was wondering how it was possible, with that Consciousness, that supreme Consciousness, to relate to the present, distorted universe. How to make connection without losing that Consciousness? A relationship between the two seemed impossible. And that’s when a sort of Voice reminded me of my promise, that I had promised to do the Work on earth and it would be done. “I promised to do the Work and it will be done.” (Ref: Mother’s Agenda-3/138)
 
“In a whirlwind circuit of delight and force
Hurried into unimaginable depths,
Upborne into immeasurable heights,”
(Ref: Savitri-81)
​
“Thus swaying in strong gusts of happiness”
(Ref: Savitri-469)
​
“It brought a grandiose gust of the Breath of Life;”
(Ref: Savitri-492)
  
2)        “It was Love in its supreme essence—which has nothing to do with what people normally understand by that word…
​
            It was stupendous. I lived more than two hours like that, consciously...
It was the formidable pulsations of the eternal, stupendous Love, only Love: each pulsation of the Love was carrying the universe further in its manifestation...
The heavens are ringing with chants of the Victory! Truth alone exists; truth alone shall manifest. Onward! … Onward!
​
              Compared to the experience, what I say is nothing, nothing, nothing but words” (Ref: The Mother’s Agenda-3/131, 132, 138)
​
“His nature shuddered in the Unknown’s grasp.
In a moment shorter than death, longer than Time,
By a Power more ruthless than love, happier than Heaven,
Taken sovereignly into eternal arms,
Haled and coerced by a stark absolute bliss,”
(Refer: Savitri-81)
 
3)        “Then began the process of descent (descent was not the right word), and the Voice was explaining it to me—I lived through it in all detail, and it wasn’t pleasant. It took an hour and a half to change from that true Consciousness to the individual consciousness. Because throughout the experience this present individuality no longer existed, this body no longer existed, there were no more limits, I was no longer here—what was here was THE PERSON. An hour and a half was needed to return to the body-consciousness, to the individual consciousness. (Ref: The Mother’s Agenda-3/138)
 
“A strong Descent leaped down. A Might, a Flame,
A Beauty half-visible with deathless eyes,
A violent ecstasy, a Sweetness dire,
Enveloped him with its stupendous limbs
And penetrated nerve and heart and brain
That thrilled and fainted with epiphany:”
(Ref: Savitri-81)
 
4)        “And the consciousness is a limitless consciousness, like a material equivalent or expression of these gusts—it’s like waves, but waves with no… Not separate waves, but a MOVEMENT of waves; a movement of what might be called material, corporeal waves, as vast as the earth, but not …round, not flat…Something giving a great sense of infinity but moving in waves. And this wave movement is the movement of life. And the consciousness (the body consciousness, I suppose) floats along in this, with a sensation of eternal peace… But it is not an expanse—that’s not the word for it. It is a limitless movement, with very harmonious and very tranquil rhythm, very vast, very calm. And this movement is life itself.”  (Ref: The Mother’s Agenda-3/145)
​
“His nature shuddered in the Unknown’s grasp.
In a moment shorter than death, longer than Time,”
(Ref: Savitri-81)
 
5)        “And in that experience I was sent back to the body, because the thing —that creative gust—had to be realised through this body.” (Ref: Mother’s Agenda—3/144)
​
“A violent ecstasy, a Sweetness dire,
Enveloped him with its stupendous limbs
And penetrated nerve and heart and brain”
(Ref: Savitri-81)
 
6)        “There was something I have never told anyone, but when the doctor was called … I was constantly fainting, you know: I would take a step and –plop! So the doctor was called and they began watching over me (everything was supposedly going wrong, all the organs, everything breaking down), and he declared I was sick and wasn’t to stir from my bed…”  (Ref: The Mother’s Agenda-3/152)
 
“That thrilled and fainted with epiphany:”
(Ref: Savitri-81)
           
“Her human nature faint with heaven’s delight,”
(Ref: Savitri-677)
 
“And even the Spirit that holds the universe
Fainted in luminous insufficiency.”
(Ref: Savitri-307)
 
7)        “All the results of the Falsehood had disappeared: Death was an illusion, Sickness was an illusion, Ignorance was an illusion—something that had no reality, no existence…Only Love, and Love, and Love, and Love – immense, formidable, stupendous, carrying everything.” (Ref: The Mother’s Agenda-3/131)
​
“It was torn out from its mortality”
(Ref: Savitri-81)
 
“His young unaging look on deathless things,
His joy in our escape from death and Time,”
(Ref: Savitri-484)
           
8)        “Something really radical has happened, in the sense that …I tried once just to see if I could do it and I didn’t succeed: I can’t go back to the old way of relating to the body. It’s impossible.” (Ref: The Mother’s Agenda-3/153)
 
          “But one thing has happened practically without my noticing it. In the past before that experience [April-13], the body used to feel the struggle against the forces of wear and tear (different organs wearing out, losing their endurance, their power of reaction, and certain movements, for instance, becoming less easy to make). That’s what the body felt, although the body-consciousness never sensed any aging, never, none—that simply didn’t exist.” (Ref: The Mother’s Agenda-3/196) 
​
“And underwent a new and bourneless change.” 
(Ref: Savitri-81)
 
“All he had been and all towards which he grew
Must now be left behind or else transform
Into a self of That which has no name.”
(Ref: Savitri-307)
 
The Fifth Power of The Mother: 
​
“A giant drop of Bliss unknowable
Overwhelmed his limbs and round his soul became
A fiery ocean of felicity;” (First Supreme experience of Divine Love.)
Savitri-237
​
“A mystery wakes in our inconscient stuff,
A bliss is born that can remake our life.” (Second experience)
Savitri-397-98
​
“Two powers from one original ecstasy born…
One leans to earth, the other yearns to the skies:” (Third experience)
Savitri-684
​
“It (dynamic Spirit) is within, below, without, above.” (Fourth experience)
Savitri-98
"Heaven’s leaning down to embrace from all sides earth," (fourth experience)
Savitri-716
 
            The Mother’s four Mediatrix aspects of Wisdom, Power, Harmony and Perfection are more active in earth’s atmosphere from 24th November, 1926, in order to link the existence with the Supreme and lead human evolution towards its fullness of Being, fullness of Consciousness and fullness of Life. Mahalakshmi is the Mother’s aspect of love that must come and work with all its plentitude before the establishment of supreme Love. On the night of 12-13th, April-1962, the aspect of Her Supreme Love, Creatrix Bliss, had become active in the earth’s atmosphere. To become identified with this particular aspect of The Mother’s Power is to become one with ‘the most powerful of all redeeming and creative forces’⁵¹ which ‘has yet been the least frontally present in earthly life.’⁵¹ The Supramental Consciousness in the form of Truth, Light, Power and Force must descend first in the manifested nature and is sufficiently sublimated so as to be able to receive and bear the pressure of the Divine Love, which is ‘most powerful, pure, rare and intense of all divine energies.’⁵¹ The fifth Mother Power is identified as ‘mysterious and powerful ecstasy and Ananda which flows from a supreme divine Love.’⁵⁹ A series of Supramental experiences of finite variety waits behind our crudely formed subtle and causal body, leading them to well-built and integrated Sheaths of perfect vessel, where Divine Love shall repeat its action in three profound stages. (1) In the first stage, the blissful Divine Love will spread the universe through the descent of causal body action in the Supramental Sheath. (2) In the second stage, the repetition of the same experience through an explosion in the bottom-most layer of Inconscient sheath or ‘Love that broods within the deem abyss.’⁶³ (3) In the third stage, both the states Supramental Self and Inconscient Self are activated and they coexist in the profoundest whirlwind or gusts of Consciousness, leading the creation towards ‘supreme epiphany.’³⁹ (4) In the fourth stage, Supramental energy is dynamised in all the ten sheaths.
OM TAT SAT
      ¹²³⁴⁵⁶⁷⁸⁹¹⁰     
​
References:
​
1: The Mother’s Agenda/Vol-3/131,
​
2: The Mother’s Centenary Works/Vol-6/291-94,
​
3: CWSA (Complete Works of Sri Aurobindo)/Vol-23(or The Synthesis of Yoga)/39,
 
4: The Gita-7.1, 
​
5: The Gita-9.17,
​
6: The Gita-4.3,
​
7: Savitri-531,
​
8: CWSA/Vol-23/The Synthesis of Yoga/183,
​
9: The Mother’s Agenda/Vol-2/379,
​
10: CWSA/Vol-24/ The Synthesis of Yoga/621,
​
11: CWSA/Vol-23/The Synthesis of Yoga/351,
​
12: CWSA/Vol-24/The Synthesis of Yoga/591,
​
13: CWSA/Vol-23/The Synthesis of Yoga/416-17,
​
14: CWSA/Vol-23/The Synthesis of Yoga/169,
​
15: The Life Divine/314,
​
16: The Mother’s Agenda/Vol-1/417,
​
17: Savitri-711,
​
18: Savitri-592,
​
19: Savitri-555,471,
​
20: Savitri-381,
​
21: Savitri-346,
​
22: Savitri-362,
​
23: Savitri/372,
​
24: Savitri-314,
​
25: Savitri-200,
​
26: Savitri-190,
​
27: Savitri-81,
​
28: Savitri-197,
​
29: Savitri-76,
​
30: Savitri-89,
​
31: Savitri-331,
​
32: Savitri-250,
​
33: Savitri-694,
​
34: Savitri-405,
​
35: Savitri-545,
​
36: Savitri-536,
​
37: Savitri-533,
​
38: Savitri-497, 333,
​
39: Savitri-663,
​
40: Savitri-237, 145, 706, 329, 
​
41: Savitri-542,
​
42: Savitri-120, 200, 124, 325,
​
43: Savitri-579,
​
44: Savitri-20,
​
45: Savitri-484,
​
46: Savitri-378,
​
47: Savitri-44, 658, 659, 661, 662, 663, 705,
​
48: Savitri-682,
​
49: The Mother-35,
​
50: Savitri-705,
​
51: CWSA/ Vol-23/167,
​
52: The Mother’s Agenda/Vol-1/236,
​
53: Savitri-411,
​
54: Savitri-410,
​
55: Savitri-19,
​
56: Savitri-346,
​
57: Savitri-358,
​
58: Savitri-403,
​
59: The Mother-53,
​
60: The Gita-5.25,
​
61: The Gita-6.28,
 
62: Savitri-405,
​​​
63: Savitri-416,
​
64: Savitri-422,
​
65: Savitri-702,
​
66: The Mother’s Agenda/Vol-5/78,
​
67: The Mother’s Agenda/Vol-5/95-98,
​
68: The Mother’s Agenda/Vol-5/134,
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69: The Mother’s Agenda-5/100-101,
​
70: The Mother’s Agenda-5/170-71,
​
71: The Mother’s Agenda/Vol-5/138,
​
72: The Mother’s Agenda/Vol-5/181,
​
73: SABCL/27/176,
​
74: The Mother’s Agenda-11/228,
​
75: The Mother’s Agenda-5/225,
​
76: The Mother’s Agenda-5/195, “This is exactly what Sri Aurobindo wanted, what he was trying for He said: “If I could find one hundred people, that would be enough.”” TMCW-10/On Thoughts and Aphorism-p-198,
​
77: The Mother’s Agenda-5/p-263,
​
78: The Gita-10.3, 
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79: The Gita-5.29,
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80: The Gita-3.26,
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81: Isha Upanishad-2,
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82: CWSA/Vol-24/The Synthesis of Yoga/741,
​
83: “You see, there’s a curious fluctuation possibly indicating that your dream is part of the present attack which continues with such violence.... The night before last, between midnight and half-past, there was a formidable attack. When I emerged from it, I felt that something had lifted, a victory had been won and that the body’s condition had improved. It happens like that, the horizon clears and this Certainty comes with. (The presence is always here – Sri Aurobindo and I are together almost every night – but the night when I saw that formation, the illness spell over the Ashram, Sri Aurobindo was quite sick in his bed, just as I saw him in 1950.) So when it lifts, all is well: once again there is harmony, there is joy, there is force ... and again the whole thing continues, the effort continues, consciously. Yet there is a kind of fluctuation: it will go on like that for a few moments or a few hours and then suddenly everything becomes muddled again and I am beset by ... a fatigue. A fatigue which is – I can’t say almost unbearable, because nothing in the consciousness feels it to be unbearable – but it makes me like this (Mother clenches her fist tightly in a tension to ‘hold on).” 11.02.1961, The Mother’s Agenda-4/46, “To give a rather curious example, there was a kind of spell of illness over the Ashram, stemming mainly from people’s thoughts, from their way of thinking. It was quite widespread and it was horrible, gloomy, full of fear, pettiness, blind submission, oh! Everyone was in a state of expectation....55 In short, the atmosphere was such that there was an attempt to prevent me from leaving my room – I had to sneak out! It was disgusting! Well, on the very night I saw the spell over the Ashram, Sri Aurobindo was lying sick in his bed, just as I had seen him in 1950. Normally, we spend almost every night together, doing this, seeing that, arranging things, talking – it’s a kind of second life behind this one, and it makes existence pleasant. But that night when I had to sneak out of my room (in my nightgown!), and people were trying to find me to ... (laughing) force me back into bed, he was lying sick in bed – and this struck me hard, for it means these things still affect him in his consciousness. He was in a kind of trance and not at all well. It didn’t last, but nonetheless....” The Mother’s Agenda-18.02.1961, “I so often hear Sri Aurobindo speak, and I say it in French, but I use the English word because I hear him speak…Often the thought alone comes, but quite often it's the exact words; and then, while speaking in French I tend to use the English words. While I take my bath, for instance, he always speaks to me and tells me the things I have to write or say; so afterwards, when I come out of the bathroom, I very often have to ask for a piece of paper and a pen, and I write…It's constantly, constantly like that…I remember, some time ago, at night, I said to him (I see him almost every night, but for a few days I hadn't seen him, then I met him at night ... because he is always there [Mother makes a gesture enveloping her], but at night, in that subtle physical world, I see him objectively, as if I were meeting him), and I said to him, "I haven't seen you for a few days," like that, in jest. Then he put on his most serious air, but with all his irony: "Oh, I am very busy these days." And ... (laughing) the next day I learned they were shooting a film on Sri Aurobindo's life! So I thought he must have been busy sending them good suggestions. But it was so comical! With straight-faced seriousness: "Oh, I am very busy." (Mother laughs)” The Mother’s Agenda-25.01.1967
​
84: The Mother’s Agenda-4/134,
​
85: Savitri-409,
​
86: “I asked myself if for everybody the supramental process will always automatically involve a lot of physical suffering.
No.
No, because I have a growing proof that those things I have mastered now, in the body, I have the power (I keep receiving letters and notes from here or there, from people here or there who have an illness) ... it is beginning; so far it's only a beginning, a very small beginning: the power to eliminate pain.
You know, on a smaller scale, what happened with your illness.
Yes, but I didn't mean sick people. I mean people who today or in the future will seek to effect the transformation in themselves.
No, they ...
Will they have to go through all that suffering?
No! That Sri Aurobindo wrote very clearly: for all those who have faith and open themselves in surrender and faith, the work will be done automatically.98 As long as he was here, mon petit, all the thirty years I spent with him working, NOT
ONCE did I have to make an effort for a transformation. Simply, whenever there was a difficulty, I repeated, My Lord, my Lord, my Lord ... I just thought of him – hop! it went away. Physical pain: he annulled it. You know, some things that were hampering the body, some old habits that had come back, I only had to tell him: off they would go. And through me, he did the same for others. He always said that he and I did the Work (in fact, when he was here, it was he who did it; I only did the external work), that he and I did the Work, and that all that was asked from the others was faith and surrender, nothing more.” The Mother’s Agenda/ August 10, 1963, The Mother’s Agenda-4/271,
 
87: Savitri-675,
​
88: Savitri-374,
​
89: Savitri-422-23,
​
90: Savitri-457,
​
91: “It is that which the spirit in Love is seeking here in the darkness of the Ignorance and it is that which it finds when individual human love is changed into the love of the Immanent Divine incarnate in the material universe.” CWSA/23/The Synthesis of Yoga-160 “In that larger play of the Divine the joy of the relations of divine love also is possible without the lapse into the ego-sense, —just as the supreme state of human love likewise is described as the unity of one soul in two bodies.” CWSA/23/The Synthesis of Yoga-367 “And since love is the effective power and soul-symbol of bliss-oneness he will approach and enter into this oneness by the gate of universal love, a sublimation of human love at first, a divine love afterwards, at its summits a thing of beauty, sweetness and splendour now to us inconceivable.” CWSA/23/The Synthesis of Yoga-509 “There is a movement of (Divine) love, as in the aspiration of human love, to separate the lover and the loved in the enjoyment of their exclusive oneness away from the world and from all others, shut up in the nuptial chambers of the heart. That is perhaps an inevitable movement of this path. But still the widest love fulfilled in knowledge sees the world not as something other and hostile to this joy, but as the being of the Beloved and all creatures as his being, and in that vision divine works find their joy and their justification.” CWSA/24/The Synthesis of Yoga-551 “This is in essence the power of love itself in the heart and soul turning from earthly objects to the spiritual source of all beauty and delight. There live in this seeking all the sentiment and passion, all the moods and experiences of love concentrated on a supreme object of desire and intensified a hundredfold beyond the highest acme of intensity possible to a human love.” CWSA/24/The Synthesis of Yoga-575
 
92: Savitri-295,
​
93: The Mother’s Agenda/Vol-3/p-239-240,
​
94: The Mother’s Agenda/Vol-8/p-389,
​
95: The Mother’s Agenda/Vol-3/p-239-240,
“A burning Love from white spiritual founts
Annulled the sorrow of the ignorant depths;
Suffering was lost in her immortal smile.” Savitri-314
“Her clasp shall turn to ecstasy our pain.” Savitri-314
 
96: Savitri-633,
 
97: “Joy that forgot mortality for a while…
And passions that crumble to ashes while they blaze
Kindled the common earth with their brief flame.” Savitri-159,
“Her (Mother of light of sattwic mind) smile could persuade a dead lacerated heart
To live again and feel the hands of calm.” Savitri-514,
 
98: “As soon as I came upon Theon’s teaching (even before meeting him personally), and read and understood all kinds of things which I hadn’t known before, I began to work quite systematically. Every night, at the same hour, I was working to construct – between the purely terrestrial atmosphere and the psychic atmosphere – a path of protection across the vital, so that people wouldn’t have to pass through it (for those who are conscious but without knowledge it’s a very difficult passage – infernal.) I was preparing this path, doing this work (it must have been around 1903 or 1904, I don’t remember exactly) for months and months and months. All sorts of extraordinary things happened during that time – extraordinary. I could tell long stories....
Then, when I went to Tlemcen, I told Madame Theon about it. ‘Yes,’ she told me, ‘it is part of the work you have come on earth to do. Everyone with even a slightly awakened psychic being who can see your Light will go to your Light at the moment of dying, no matter where they die, and you will help them to pass through.’ And this work is constant. Constant. it has given me a considerable number of experiences concerning what happens to people when they leave their bodies. I’ve had all sorts of experiences, all kinds of examples – it’s really very interesting.” The Mother/The Mother’s Agenda- June 24, 1961,
 
99: Savitri-325,
 
100: Savitri-329,
 
101: “Rent man’s horizons into infinity.” Savitri-359,
“To rend the veil of the last mysteries.” Savitri-360,
“The knot of the two, the higher and the lower hemisphere, is where mind and supermind meet with a veil between them. The rending of the veil is the condition of the divine life in humanity; for by that rending, by the illumining descent of the higher into the nature of the lower being and the forceful ascent of the lower being into the nature of the higher, mind can recover its divine light in the all-comprehending supermind, the soul realise its divine self in the all-possessing all-blissful Ananda, life repossess its divine power on the play of omnipotent Conscious-Force and Matter open to its divine liberty as a form of the divine Existence.” CWSA/21/The Life Divine-279,
 
102: Savitri-6,
 
103: The Mother’s Agenda- January 10, 1961,
 
104: Savitri-468,
 
105: Savitri-159,
 
106: CWSA/23/The Synthesis of Yoga-211,
 
107: Savitri-404,
 
108: Savitri-701
 
109: Savitri-470,
 
110: Savitri-123, 238,
 
111: Savitri-435,
 
112: The Mother’s Agenda/August-25-1954,
 
113: Savitri-75,
 
114: “This culmination of sacrifice is the height even of human love and devotion when it tries to become divine; for there too the highest peak of love points into a heaven of complete mutual self-giving, its summit is the rapturous fusing of two souls into one.” CWSA/23/The Synthesis of Yoga-108,                                                          
 
115: TMCW/14/127,
 
116: Savitri-291,
 
117: CWSA/23/The Synthesis of Yoga-67,
 
118: CWSA-32/The Mother and Letters on the Mother-462,
 
119: Savitri-588,
 
120: CWSA-29/Letters on Yoga-II- p-344,
 
121: CWSA-24/The Synthesis of Yoga-841,
 
122: “It is therefore only by going back from the surface physical mind to the psychic and spiritual consciousness that a vision and knowledge of the triple time, a transcendence of our limitation to the standpoint and view range of the moment, can be wholly possible.” CWSA-24/The Synthesis of Yoga-892, “Meanwhile there are certain doors opening from the inner on to the outer consciousness which make an occasional but insufficient power of direct retro-vision of the past, circumvision of the present, prevision of the future even in the physical mind  at least potentially feasible.” CWSA-24/The Synthesis of Yoga-892, “The supermind has the vision of the three times, trikaladrsti; it sees them as an indivisible movement and sees    too each containing the others. It is aware of all tendencies, energies and forces as the diverse play of unity and knows their relation to each other in the single movement of the one spirit.” CWSA-24/The Synthesis of Yoga-792,
 
123: “The phenomena of this vital consciousness and sense, this direct  sensation and perception of and response to the play of subtler forces than the physical, are often included without distinction under the head of psychical phenomena. In a certain sense it is an awakening of the psyche, the inner soul now hidden, clogged wholly or partially covered up by the superficial activity of the physical mind and senses that brings to the surface the sub- merged or subliminal inner vital consciousness and also an inner or subliminal mental consciousness and sense capable of perceiving and experiencing directly, not only the life forces and their play and results and phenomena, but the mental and psychical worlds and all they contain and the mental activities, vibrations, phenomena, forms, images of this world also and of establishing a direct communication between mind and mind without the aid of the physical organs and the limitations they impose on our consciousness.” The Synthesis of Yoga-874,
 
124: “For there is a continuous scale of the planes of consciousness, beginning with the psychical and other belts attached to and dependent on the earth plane and proceeding through the true independent vital and psychical worlds to the worlds of the gods and the highest supramental and spiritual planes of existence. And these are in fact always acting upon our subliminal selves unknown to our waking mind and with considerable effect on our life and nature. The physical mind is only a little part of us and there is a much more considerable range of our being in which the presence, influence and powers of the other planes are active upon us and help to shape our external being and its activities. The awakening of the psychical consciousness enables us to become aware of these powers, presences and influences in and around us; and while in the impure or yet ignorant and imperfect  mind this unveiled contact has its dangers, it enables us too, if rightly used and directed, to be no longer their subject but their master and to come into conscious and self-controlled possession of the inner secrets of our nature. The psychical consciousness reveals this interaction between the inner and the outer planes, this world and others, partly by an awareness, which may be very constant, vast and vivid, of their impacts, suggestions, communications to our inner thought and conscious being and a capacity of reaction upon them there, partly also through many kinds of symbolic, transcriptive or representative images presented to the different psychical senses. But also there is the possibility of a more direct, concretely sensible, almost material, sometimes actively material communication — a complete though temporary  physical materialisation seems to be possible — with the powers, forces and beings of other worlds and planes. There may even be a complete breaking of the limits of the physical consciousness and the material existence.
The awakening of the psychical consciousness liberates in us the direct use of the mind as a sixth sense, and this power may be made constant and normal. The physical consciousness can only communicate with the minds of others or know the happenings of the world around us through external means and signs and indications, and it has beyond this limited action only a vague and haphazard use of the mind’s more direct capacities, a  poor range of occasional presentiments, intuitions and messages. Our minds are indeed constantly acting and acted upon by the minds of others through hidden currents of which we are not aware, but we have no knowledge or control of these agencies. The psychical consciousness, as it develops, makes us aware of the great mass of thoughts, feelings, suggestions, will impacts, influences of all kinds that we are receiving from others or sending to others or imbibing from and throwing into the general mind atmosphere around us. As it evolves in power, precision and clearness, we are able to trace these to their source or feel immediately their origin and transit to us and direct consciously and with an intelligent will our own messages. It becomes possible to be aware, more or less accurately and discerningly, of the  activities of minds whether near to us physically or at a distance, to understand, feel or identify ourselves with their temperament, character, thoughts, feelings, reactions, whether by a psychic sense or a direct mental perception or by a very sensible and often intensely concrete reception of them into our mind or on its recording surface. At the same time we can consciously make  at least the inner selves and, if they are sufficiently sensitive, the surface minds of others aware of our own inner mental or psychic self and plastic to its thoughts, suggestions, influences or even cast it or its active image in influence into their subjective, even into their vital and physical being to work there as a helping or moulding or dominating power and presence.” CWSA-24/The Synthesis of Yoga-877-879,
 
125: “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.” Sri Aurobindo/CWSA-31/Letters on Yoga-IV-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/TMCW-14/Words of The Mother-II/p-277,
 
126: “That is all right in the ordinary karmayoga which aims at union with the cosmic Spirit and stops short at the Overmind — but here a special work has to be done and a new realisation achieved for the earth and not for ourselves alone. It is necessary to stand apart from the rest of the world so as to separate ourselves from the ordinary consciousness in order to bring down a new one… It is not that love for all is not part of the sadhana, but it has not to translate itself at once into a mixing with all — it can only express itself in a general and when need be dynamic universal goodwill, but for the rest it must find vent in this labour of bringing down the higher consciousness with all its effect for the earth. As for accepting the working of the Divine in all things that is necessary here too in the sense of seeing it even behind our struggles and difficulties, but not accepting the nature of man and the world as it is — our aim is to move towards a more divine working which will replace what now is by a greater and happier manifestation. That too is a labour of divine Love.” Sri Aurobindo/CWSA-35/Letters on Himself and the Ashram- 812-813, “There must come upon us in the change at once a reversal and rejection of our present way of existence and a fulfilment of its inner trend and tendency.” CWSA-22/The Life Divine-1012,
127: “The heart’s love of God may be blind, narrow and ignorant and lead to fanaticism and obscurantism; it may, even when otherwise pure, limit our perfection by refusing to see Him except in a limited personality and by recoiling from the true and infinite vision. The heart’s love of man may equally lead to distortions and exaggerations in feeling, action and knowledge which have to be corrected and prevented by the purification of the understanding.” CWSA-23/The Synthesis of Yoga-309,
 
128: Savitri-318 ,
 
129: CWSA-22/The Life Divine-994-995,
 
130: CWSA-22/The Life Divine-1013,
 
131: “The relation of Guru and disciple is only one of many relations which one can have with the Divine, and in this Yoga which  aims at a supramental realisation, it is not usual to give it this name; rather, the Divine is regarded as the Source, the living Sun of Light and Knowledge and Consciousness and spiritual realisation and all that one receives is felt as coming from there and the whole being remoulded by the Divine Hand. This is a greater and more intimate relation than that of the human Guru and disciple, which is more of a limited mental ideal. Nevertheless, if the mind still needs the more familiar mental conception, it can be kept so long as it is needed; only do not let the soul be bound by it and do not let it limit the inflow of other relations with the Divine and larger forms of experience.” CWSA-29/Letters on Yoga-II-192-193,
 
132: ““Even Vaishnavism and Tantra are in the end other-worldly; mukti is the aim of their efforts and anything else could be only incidental and secondary or a result on the way.” CWSA-29/Letters on Yoga-II/p-401, “Even Tantra and Vaishnavism end in the release from life; here (in Integral Yoga) the object is the divine fulfilment of life.” CWSA-29/Letters on Yoga-II/p-400,
 
133: Savitri-105,
 
134: Savitri-381,
 
135: Savitri-397,
 
136: Savitri-325,
 
137: “The only thing in the world that still appears intolerable to me now is all physical deterioration, physical suffering, the ugliness the powerlessness to express this capacity of beauty inherent in every being. But this, too, will be conquered one day. Here, too the power will come one day to shift the needle a little. Only, one has to climb higher in consciousness: the deeper into matter you want to descend, the higher must you ascend in consciousness…It will take time. Sri Aurobindo was surely right when he spoke of a few centuries.” The Mother’s Agenda-25.02.1958, “There will be other consequences that by opposite means will tend to eradicate the perversion and ugliness created in life due to the intervention of the mind, a whole range of deformations that have aggravated suffering, misery, moral poverty, a whole zone of sordid and repugnant miseries that makes an entire portion of human life so hideous. That must disappear. That is what in many respects makes humanity infinitely inferior to animal life, with its simplicity and its natural spontaneity, and which in spite of everything is harmonious. Suffering among animals is never as miserable and sordid as it is in a whole section of humanity perverted by a mentality exclusively turned towards egoistic needs…One must rise above, surge forth into the Light and the Harmony, or sink back down into the simplicity of a wholesome, unperverted animal life.” The Mother’s Agenda-June-1958,
 
138: “In the transition there may well be a period in which we take up all life and action and offer them to the Divine for purification, change and deliverance of the truth within them, another period in which we draw back and build a spiritual wall around us admitting through its gates only such activities as consent to undergo the law of the spiritual transformation, a third in which a free and all-embracing action, but with new forms fit for the utter truth of the Spirit, can again be made possible. These things, however, will be decided by no mental rule but in the light of the soul within us and by the ordaining force and progressive guidance of the Divine Power that secretly or overtly first impels, then begins clearly to control and order and finally takes up the whole burden of the Yoga.” CWSA-23/The Synthesis of Yoga/p-138-139,
 
139: “All the soul’s postures donned divinity.” Savitri-125
 
140: Savitri-633,
 
141: “Universal, he is all, — transcendent, none.
To man’s righteousness this is his cosmic crime,” Savitri-657
“Some near approached, were touched, caught fire, then failed,
Too great was her demand, too pure her force.
Thus lighting earth around her like a sun,
Yet in her inmost sky an orb aloof,
A distance severed her from those most close.” Savitri-366
“Sri Aurobindo once said (jokingly, as it were), while talking with those around him (I was there and we were talking about Christianity and the "new Christ"), he told them, "Oh, if the new Christ comes, the Church will crucify him!"” The Mother’s Agenda-October-7, 1967,
 
142: (Death said) “Thy voice carries the sound of infinity,
Knowledge is with thee, Truth speaks through thy words;
The light of things beyond shines in thy eyes.” Savitri-663,
 
143: The Mother’s Agenda-6th May 1967,
 
144: “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 and, — who knows? — perhaps even beyond the terrestrial consciousness.” CWSA-21/The Life Divine-45, “The stone lying inert upon the sands which is kicked away in an idle moment, has been producing its effect upon the hemispheres.” Sri Aurobindo/TMCW-10/p-229,           “As soon as I came upon Theon’s teaching (even before meeting him personally), and read and understood all kinds of things which I hadn’t known before, I began to work quite systematically. Every night, at the same hour, I was working to construct-between the purely terrestrial atmosphere and the psychic atmosphere-a path of protection across the vital, so that people wouldn’t have to pass through it (for those who are conscious but without knowledge it’s a very difficult passage-infernal.) I was preparing this path, doing this work (it must have been around 1903 or 1904, I don’t remember exactly) for months and months and months. All sorts of extraordinary things happened during the time-extraordinary. I could tell long series… Then, when I went to Tlemcen, I told Madame Theon about it. ‘Yes, ‘she told me, ‘it is part of the work you have come on earth to do. Everyone with even a slightly awakened psychic being who can see your Light will go to your Light at the moment of dying, no matter where they die, and you will help them to pass through,’ And this work is constant. Constant. It has given me a considerable number of experiences concerning what happens to people when they leave their bodies. I’ve had all sorts of experiences, all kinds of examples-it’s really very interesting.” June-24/1961/Mother’s Agenda/Vol-2/P: 231-238, (Earth) “Knows that one high step might enfranchise all.” Savitri-371, “Over the years I have had a considerable number of experiences in this realm, and my first action is always the same: send the Peace (I do this in all cases, for everyone) and happy the Force, The Power of the Lord, for the best thing to happen. Some people are very sick, sick to the point where there is no hope, where they cannot be cured, where the end is coming; but they sense that their souls must still need to have certain experiences, so they hang on-they don’t want to die. In such cases I apply the Force for them to last as long as possible. In other cases, on the contrary, they are weary of suffering, or indeed the soul has finished its experience and desires to be liberated. In such a case, if I am sure of it, sure that they themselves are expressing the desire to depart, it’s over in a few hours-I say this with certainty because I’ve had a considerable number of experiences. There is a certain force which goes out and does what is necessary. I haven’t done either of these things for your father-neither to prolong to his life (because when people are suffering it’s not a very kind to prolong their lives indefinitely), nor to finish it, because I didn’t know-one can’t do either without knowing the person’s conscious wish.” June-24/1961/Mother’s Agenda/Vol-2/P: 231-238
 
145: “A universal light was in his eyes,
A golden influx flowed through heart and brain;
A Force came down into his mortal limbs,
A current from eternal seas of Bliss;
He felt the invasion and the nameless joy.” Savitri-79
“Across the unfolding of the seas of self
Appeared the deathless countries of the One.
A many-miracled Consciousness unrolled
Vast aim and process and unfettered norms,
A larger Nature’s great familiar roads.” Savitri-91
“The Master of the worlds self-made her slave
Is the executor of her fantasies:
She has canalised the seas of omnipotence;
She has limited by her laws the Illimitable.” Savitri-121
“A scale of sense that climbed with fiery feet
To heights of unimagined happiness,
Recast his being’s aura in joy-glow,
 His body glimmered like a skiey shell;
His gates to the world were swept with seas of light.” Savitri-236
“Absolved from the ligaments of death and sleep
He rode the lightning seas of cosmic Mind
And crossed the ocean of original sound;
On the last step to the supernal birth
He trod along extinction’s narrow edge
Near the high verges of eternity,
And mounted the gold ridge of the world-dream
Between the slayer and the saviour fires;
The belt he reached of the unchanging Truth,
Met borders of the inexpressible Light
And thrilled with the presence of the Ineffable.” Savitri-299-300
“Incarnating inexpressibly in her limbs
The boundless joy the blind world-forces seek,
Her body of beauty mooned the seas of bliss.” Savitri-314
“One moment fill with thy eternity,
Let thy infinity in one body live,
All-Knowledge wrap one mind in seas of light,
All-Love throb single in one human heart.
Immortal, treading the earth with mortal feet
All heaven’s beauty crowd in earthly limbs!” Savitri-345
“Leaving earth’s safety daring wings of Mind
Bore her above the trodden fields of thought
Crossing the mystic seas of the Beyond
To live on eagle heights near to the Sun.” Savitri-360
“Amid her tresses’ cloudy multitude
Her long eyes shadowed as by wings of Night
Under that moon-gold forehead’s dreaming breadth
Were seas of love and thought that held the world;
Marvelling at life and earth they saw truths far.” Savitri-372
“Unsatisfied he yearned for me through time,
Sometimes with wrath and sometimes with sweet peace
Desiring me since first the world began.
He rose like a wild wave out of the floods
And dragged me helpless into seas of bliss.” Savitri-614
“My dreadful hands laid on thy bosom shall force
Thy being bathed in fiercest longing’s streams.
Thou shalt discover the one and quivering note,
And cry, the harp of all my melodies,
And roll, my foaming wave in seas of love.” Savitri-700
“A power dwelt in her soul too great for earth,
A bliss lived in her heart too large for heaven;
Light too intense for thought and love too boundless
For earth’s emotions lit her skies of mind
And spread through her deep and happy seas of soul.” Savitri-715
“Her mind, a sea of white sincerity,” Savitri-15,
“Toiling to transform the still far Absolute
Into an all-fulfilling epiphany,
Into an utterance of the Ineffable,
She would bring the glory here of the Absolute’s force,
Change poise into creation’s rhythmic swing,
Marry with a sky of calm a sea of bliss.” Savitri-195-196
“There Knowledge called him to her mystic peaks
Where thought is held in a vast internal sense
And feeling swims across a sea of peace
And vision climbs beyond the reach of Time.” Savitri-299
“His soul was all in front like a great sea
Flooding the mind and body with its waves;
His being, spread to embrace the universe,
United the within and the without
To make of life a cosmic harmony,
An empire of the immanent Divine.” Savitri-318
“In these new worlds projected he became
A portion of the universal gaze,
A station of the all-inhabiting light,
A ripple on a single sea of peace.” Savitri-325
“Its ordered hours proclaimed the eternal Law;
Vision reposed on a safety of deathless forms;
Time was Eternity’s transparent robe.
An architect hewing out self’s living rock,
Phenomenon built Reality’s summer-house
On the beaches of the sea of Infinity.” Savitri-329
“Always behind this strange divided life
Her spirit like a sea of living fire
Possessed her lover and to his body clung,
One locked embrace to guard its threatened mate.” Savitri-471
“An inner law of beauty shapes our lives;
Our words become the natural speech of Truth,
Each thought is a ripple on a sea of Light.” Savitri-530-531
“Then out of the engulfing sea of trance
Her mind rose drenched to light streaming with hues
Of vision and, awake once more to Time,
Returned to shape the lineaments of things
And live in borders of the seen and known.” Savitri-579
“My heart’s strength can carry the grief of the universe
And never falter from its luminous track,
Its white tremendous orbit through God’s peace.
It can drink up the sea of All-Delight
And never lose the white spiritual touch,
The calm that broods in the deep Infinite.” Savitri-635-636
“As one drowned in a sea of splendour and bliss,
Mute in the maze of these surprising worlds,
Turning she saw their living knot and source,
Key to their charm and fount of their delight,
And knew him for the same who snares our lives
Captured in his terrifying pitiless net,
And makes the universe his prison camp
And makes in his immense and vacant vasts
The labour of the stars a circuit vain
And death the end of every human road
And grief and pain the wages of man’s toil.” Savitri-678
“All was the violent ocean of a will
Where lived captive to an immense caress,
Possessed in a supreme identity,
Her aim, joy, origin, Satyavan alone.” Savitri-579,
“But higher still can climb the ascending light;
There are vasts of vision and eternal suns,
Oceans of an immortal luminousness,
Flame-hills assaulting heaven with their peaks,
There dwelling all becomes a blaze of sight;
A burning head of vision leads the mind,
Thought trails behind it its long comet tail;
The heart glows, an illuminate and seer,
And sense is kindled into identity.” Savitri-659-660
“The Two opposed each other face to face.
His being like a huge fort of darkness towered;
Around it her light grew, an ocean’s siege.” Savitri-667
“Air seemed an ocean of felicity
Or the couch of the unknown spiritual rest,
A vast quiescence swallowing up all sound
Into a voicelessness of utter bliss;
Even Matter brought a close spiritual touch,
All thrilled with the immanence of one divine.” Savitri-672
“An oceanic spirit dwelt within;
Intolerant and invincible in joy
A flood of freedom and transcendent bliss
Into immortal lines of beauty rose.” Savitri-680
“Break into eternity thy mortal mould;
Melt, lightning, into thy invisible flame!
Clasp, Ocean, deep into thyself thy wave,
Happy for ever in the embosoming surge.” Savitri-691-692,
 
146: The Mother’s Agenda-4.07.1962, “And when the day comes for the manifestation of supreme Love – a crystalized, concentrated descent of supreme Love – that will truly be the hour of Transformation, for nothing will be able to resist That.
But as it’s all-powerful, a certain receptivity must be prepared on earth so its effects are not devastating. Sri Aurobindo has explained it in one of his letters. Someone asked him, ‘Why doesn’t this Love come now?’, and he replied something like this: If divine Love in its essence were to manifest on earth, it would be like an explosion; for the earth is not supple enough or receptive enough to widen to the measure of this Love. The earth must not only open itself but become wide and supple. Matter – not just physical Matter, but the substance of the physical consciousness as well – is still much too rigid.” The Mother’s Agenda-10.01.1961,
“As an experience, it's absolutely certain: when you come in touch with eternal Love, supreme Love, the first, immediate ... (what should I say?) perception or sensation (it's not an understanding, it is much more concrete) is that even the most enlightened, kneaded, prepared material consciousness is INCAPABLE of manifesting That! The first impression is that sort of incapacity. Then comes the experience of something manifesting a type of ... not exactly "cruelty," because it's not cruelty as we conceive it; but in the totality of circumstances, there is a vibration which is felt as a certain intensity of refusal of love as it is manifested here – that's exactly the thing: something in the material world refuses the manifestation of love as it exists at present (I don't refer to the ordinary world but to the consciousness at its present highest). It's an experience, I am speaking of something that has taken place. Then the part of the consciousness that has been touched by that opposition calls out directly to Love's origin WITH AN INTENSITY IT COULD NOT HAVE HAD WITHOUT THE EXPERIENCE OF THE REFUSAL. Limits are broken, a flood descends which could NOT manifest before, and something is expressed which was not expressed before.” The Mother’s Agenda/15.05.1963,
“More and more, there is something that presses to make itself known and is formulated like this: what wants to come for next February is the Truth-Light ... (Mother repeats like an incantation) the Truth-Light, the Truth-Force, the Truth- Light, the Truth-Force ... to prepare the way for the manifestation of supreme Love.
But that is for later on…But immediate, immediate: the Truth-Light, the Truth-Force. It's becoming precise…I didn't think about it. It was perfectly blank in my head. I didn't know at all…And then that came.” The Mother’s Agenda-15.01.1965,
“Yes, this problem of the transformation, I see more and more clearly that there are three approaches, three ways to go about it, and that in order to be more complete one should combine the three.
One – the most important, naturally – is the way we could call "spiritual," the way of the contact with the Consciousness – Love-Consciousness-Power, that is. These three aspects: supreme Love-Consciousness-Power. And the contact, the identification: making all the material cells capable of receiving Him and expressing Him – of BEING That.
Of all the ways, that is the most powerful and most indispensable.
There is the occult way, which brings all the intermediary worlds into play. There is a very detailed knowledge of all the powers and personalities, all the intermediary regions, and it makes use of all that. That's where one makes use of the Overmind godheads: it's in this second way. Shiva, Krishna, all the aspects of the Mother are part of this second way.
Then there is the higher intellectual approach, which is the projection of a surpassing scientific mind and takes up the problem from below. It has its own importance too. From the standpoint of the detail of the procedure, it reduces approximation, it gives a more direct and precise action.
If one can combine all three, then obviously the thing will go faster.
Without the first, nothing is possible (and even, the other two are an illusion without the first: they lead nowhere, you go round in circles endlessly). But if you clothe the first in the other two, then I think the action is more precise, direct, rapid.” The Mother’s Agenda-04.03.1967,
“Tell me, it would be lovely if one could take people's consciousness as one takes a flower, and then, because one looks at it and holds it and the vibration is that Vibration of supreme Love, it opens up, like that, becomes organized, and grows magnificent…It would be fine if one could do that – (laughing) perhaps one can!” The Mother’s Agenda-15.03.1967,
 
147: “A perfect equality not only of the self, but in the nature is a condition of the Yoga of self perfection. The first obvious step to it will be the conquest of our emotional and vital being, for here are the sources of greatest trouble, the most rampant forces of inequality and subjection, the most insistent claim of our imperfection. The equality of these parts of our nature comes by purification and freedom…All that comes to it from the world with menace or with solicitation, it will refer to the higher principles, to a reason and heart, in touch with or changed by the light and calm joy of the spirit… There is no question here of an ascetic killing of the life-impulse and its native utilities and functions; not its killing is demanded, but its transformation.” CWSA/24/The Synthesis of Yoga-702-703,
 
148: “But this highest condition is difficult and must evidently take long to bring about; for the participation and consent of the Purusha to the transition is not sufficient, there must be also be the consent and participation of Prakriti. It is not only the central thought and will that have to acquiesce, but all the parts of our being must assent and surrender to the law of spiritual Truth; all has to learn to obey the government of the conscious Divine Power in the members. There are obstinate difficulties in our being born of its evolutionary constitution which militate against this assent. For some of these parts are still subject to the inconscience and subconscience and to the lower automatism of habit or so-called law of nature,--mechanical habit of mind, habit of life, habit of instinct, habit of personality, habit of character, the ingrained mental, vital, physical needs, impulses, desires of natural man, the old functionings of all kinds that are rooted there so deep that it would seem as if we had to dig to abysmal foundations in order to get them out: these parts refuse to give up their response to the lower law founded in the Inconscient; they continually send up to the conscious mind and life the old reactions and seek to reaffirm them there as the eternal rule of Nature. Other parts of the being are less obscure and mechanical and rooted in inconscience, but all are imperfect and attached to their imperfection and have their own obstinate reactions; the vital part is wedded to the law of self-affirmation and desire, the mind is attached to its own formed movements, and both are willingly obedient to the inferior law of the Ignorance. And yet the law of participation and the law of surrender are imperative; at each step of the transition (1) the ascent of the Purusha is needed and (2) there must be too the consent of each part of the nature to the action of the higher power for its change. There must be then a conscious self-direction of the mental being in us towards this change, this substitution of Supernature for the old nature, this transcendence. The rule of conscious obedience to the higher truth of the spirit, the surrender of the whole being to the light and power that come from the Supernature, is a second condition which has to be accomplished slowly and with difficulty by the being itself before the supramental transformation can become at all possible.” CWSA-22/The Life Divine-962-63,
 
149: Savitri-631,
 
150: Savitri-554,
 
151: “In this self-development the soul finds that it has accomplished on this line the object of the whole integral Yoga, union with the Supreme in its self and in its universalised individuality. So long as he remains in the world-existence, this perfection must radiate out from him, — for that is the necessity of his oneness with the universe and its beings, — in an influence and action which help all around who are capable of it to rise to or advance towards the same perfection, and for the rest in an influence and action which help, as only the self-ruler and master man can help, in leading the human race forward spiritually towards this consummation and towards some image of a greater divine truth in their personal and communal existence. He becomes a light and power of the Truth to which he has climbed and a means for others’ ascension.” CWSA-24/The Synthesis of Yoga/p-642,
 
152: The Mother’s Agenda/November 7/1961,
 
153: “The human form is naturally unable to bear the Divine Love or contain it, because it is itself a creation of the ignorance, weak and impure. It must be transformed in order to be capable of that; it must become strong and pure. First of all, it must have the strength to love the Divine alone and turn away from all other ties. But besides that a new consciousness must be created in it — first a consciousness of pure and purifying Divine Peace from above which must take hold of all down to the most physical — then in that peace an increasing inner strength pure and unegoistic — then the Divine Light and Knowledge transforming all the consciousness and movements. When this has been done, then the human form can contain the Divine Love and Ananda. Till then the touches of the Divine Love and Ananda are usually momentary or brief, they cannot remain. In an impure consciousness the Divine Love if it came in would create a perturbation and possibly be attacked by a mixture which would make it impossible for it to stay. It is therefore that touches only can come.” CWSA-29/Letters on Yoga-II/p-334,
 
154: “The power of the soul over its nature is of the utmost importance in the Yoga of self-perfection; if it did not exist, we could never get by conscious endeavour and aspiration out of the fixed groove of our present imperfect human being; if any greater perfection were intended, we should have to wait for Nature to effect it in her own slow or swift process of evolution.” CWSA-24/The Synthesis of Yoga/p-628, “The Yoga of self-perfection brings out this soul-force and gives it its largest scope, takes up all the fourfold powers and throws them into the free circle of an integral and harmonious spiritual dynamis. The godhead, the soul-power of knowledge rises to the highest degree of which the individual nature can be the supporting basis. A free mind of light develops which is open to every kind of revelation, inspiration, intuition, idea, discrimination, thinking synthesis; an enlightened life of the mind grasps at all knowledge with a delight of finding and reception and holding, a spiritual enthusiasm, passion, or ecstasy; a power of light full of spiritual force, illumination and purity of working manifests its empire, brahma-tejas, brahma-varcas; a bottomless steadiness and illimitable calm upholds all the illumination, movement, action as on some rock of ages, equal, unperturbed, unmoved, acyuta.” CWSA-24/The Synthesis of Yoga/p-750,
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155: Savitri-603,
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156: Savitri-548,
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157: Savitri-291,
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158: Savitri-318-319,
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159: Savitri-685,
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160: CWSA-29/Letters on Yoga-II/p-333,
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161: Savitri-42,
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162: Savitri-231,
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163: Savitri-89,
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164: Savitri-398,
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            "All true Truth of love and of the works of love the psychic being accepts in their place: but its flame mounts always upward and it is eager to push the ascent from lesser to higher degrees of Truth, since it knows that only by the ascent to a highest Truth and the descent of that highest Truth can Love be delivered from the cross and placed upon the throne; for the cross is the sign of the Divine Descent barred and marred by the transversal line of a cosmic deformation which turns it into a stake of suffering and misfortune. Only by the ascent to the original Truth can the deformation be healed and all the works of love, as too all the works of knowledge and of life, be restored to a divine significance and become part of an integral spiritual existence."
Sri Aurobindo
CWSA-23/The Synthesis of Yoga/p-157

         

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