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The World Hindu Summit Meet II Sanatana Dharma “This Sanatana Dharma has many scriptures, Veda, Vedanta, Gita, Upanishad, Darshana, Purana, Tantra, nor could it reject the Bible or the Koran ; but its real, most authoritative scripture is in the heart in which Eternal has His dwelling. It is in our inner spiritual experiences that we shall find the proof and source of the world’s Scriptures, the law of knowledge, love and conduct, the basis and inspiration of Karmayoga .” Sri Aurobindo CWSA-8/Karmayogin/p-26 The second lecture delivered by S.A. Maa Krishna at the World Hindu Summit-II held at Denpasar, Bali, Indonesia on 15.06.2013: (Sri Auroprem’s Report from Bali: The objective of the auspicious World Hindu Summit-II was to provide a continuing impetus (from the inaugural Summit in 2012) for the creation of a World Hindu Centre (WHC) and World Hindu Parisad (WHP) to ensure that Hinduism in Bali (and in Indonesia more broadly) would accumulate the Soul Force through support and collaboration from brother Souls from all around the world to help it flower and meet many challenges it faces. The Summit united the world's diversities under the single umbrella of the great Hindu tradition, which consists of Revered Swamijis , Saints, Gurus and learned Academics from various sub-schools of thought, came together initially to exchange brainstorming ideas and finally arrived at an exceedingly ecstatic state transcending the limitation of the summit Word and experience of the descent of the Divine’s Grace. Thus, the land of Peace, Shanti, is transformed in to an occasion of Spiritual ease, Sukha , and Joy and Laughter of the Soul, Hasya . It further brought completeness to the many aspects of the wonderful Balinese culture and architecture and left a deep imprint of the sincerity, hospitality, consecration and genuine Spiritual pursuit of the Balinese Seekers. Mother S.A. Maa Krishna inaugurated the book “The Integral Yoga and Sanatana Dharma ” and presented a Spiritual vision, which called on the realisation that all Religions stem from the single Sanatana Dharma and that eventually all men must rise beyond the level of Religion and find their direct relationship with the Divine. The WHS/WHC is being prepared to hold such a vision, but it is still a newborn infant that seems to be at the level of Religion but with the capacity of clear discernment towards Spiritual truth. So the elevation of Consciousness from this Nature’s unconscious Yoga through slow Religious Evolution to conscious Yoga through swift Spiritual Evolution will occur in due course. But there seemed such a large receptivity to Mother S.A. Maa Krishna’s presence from all she met, but particularly by the Balinese Aspirants, who had such a genuine hunger for the Divine Love that she emanated and many were blessed with Spiritual names by her. I foresee Bali holds a great promise for a Spiritual awakening in the years to come and it will definitely be a field for the Lord's action and manifestation of His Divine Love.) OM Mannatha Sri Jagannatha Mad Guru Sri Jagad Guru Mad Atma Sarva Bhutatma Tasmai Sri Guruvae Namah “Supreme Lord eternal Truth let us obey Thee alone and live according to Truth.” The Mother OM Swastyastu Om Namo Bhagavateh Divine Amar Atman! My pranams to you all. Today I am going to speak about one of my Spiritual experiences on this occasion of the World Hindu Summit-II, 2013. Last year, 2012 when I got the invitation for the Summit, I was conducting a Yoga Sadhana Camp in my Ashram and my mind was not drawn to this Summit. But this year, when I got the invitation, I concentrated on whether I should attend and I offered the decision at the feet of The Mother. And I asked Her whether this Summit is of any importance to Her work. After one morning’s meditation, I got the following direction from The Mother.. ."The World is preparing for a big change, will you help?" these were the words of The Mother and She repeated it three times. After I heard the last sentence, I felt the world is going to be prepared for a big change ...what is that change?... Till now none knows about it...but it is going to be changed...After I heard the last sentence, I told The Mother "Yes Mother, I will help". Then I prepared for my journey and under Her guidance, I prepared a book solely for this Summit. The book “The Integral Yoga and Sanatana Dharma,” I feel is the message the Supreme wants to deliver to the whole world on this occasion. By Their grace, everything was harmoniously prepared in the space of a few short weeks. Given the Divine Grace that has been seen to the preparation and my attendance at this Summit, I want to request some protocols to be included in the Bali Charter in the World Hindu Summit-II not on behalf of me, but on behalf of The Mother . Request Proposal to be included in the Bali Charter-2013 in The World Hindu Summit-II : 1) The objective of all exclusive religions is to generalise the highest available Spiritual Truth for the largest benefit of humanity. The objective of all Spirituality of Oneness is to trace the endless unfolding of the opulence of the Spirit and preserve its highest discovered truth in some secret Schools of Spiritual Fortress for the present and future benefit of humanity. One of the main objectives of The World Hindu Summit is to bridge the gulf between Self-diffusion of Religion and Self-concentration of Spirituality whose Source is Sanatana Dharma. So the Sanatana Dharma is identified as the Mother of all Religions and all Spirituality. 2) The necessity of mutually destructive schools of Philosophy arises when human mentality lays an exclusive emphasis on one side of the Spiritual experience, affirms that as the sole eternal Truth of existence and states it in terms of all dividing mental logic; each claims to be the truth and superior and taxes the others with error and inferior truth-expressions; each feels impelled to destroy or refuse others in order that itself alone may survive and spread the message of the Truth. Again, if we give support on this play of difference then we assert that the Supreme and the human Soul are eternally different and reject the validity of a Spiritual experience that transcends their difference. 3) The wide and supple method of the evolutionary Nature must provide ample scope to preserve the true intention of all Religious seeking; the development of Religion in India has witnessed that any number of religious formulations, cults and disciplines have been nurtured, allowed and even encouraged to subsist side by side and each man was free to accept and follow his own Religion which is congenial to his thought, feeling, temperament and build of Nature, svabhava and svadharma. 4) A unity behind diversity and discord is the secret of the variety of human religions and philosophies; for they all get at some image or some side clue, touch some portion of the one Truth or envisage some one of its myriad aspects. All Religions are forms and fragments descended from one eternal Religion, Sanatana Dharma or all religions would be true as developments of the one eternal Religion, all philosophies would be valid, each in its own field as a statement of its own universe-view from its own angle. 5) Unity of all Religions is possible when each man is said to have his own Religion; he is not bound by any sect or restricted to any traditional form, rather he will follow a free self-adaptation of his Nature in its relation with the Supreme. So the true purpose of Religion is to link the human with the Divine and in so doing, sublimate the thought, life and the flesh to admit the Spirit’s law. It was felt necessary that man must approach God through endless variety in order that he might come to know Him entirely. 6) The greatest unity of all Religion or all humanity is possible through the conscious individual Soul when he is perfectly capable of every kind of Spiritual experience and possesses the highest Integral Knowledge. And he calls down the ultimate Divine Truth to elevate the things and creatures to their highest and widest Divine manifestation. 7) Earlier, the 2012 Bali Charter) it was pointed out that those who have no violence are Hindus. Now this widest view must be further affirmed that this influence of all-inclusive Sanatana Dharma must capture the whole of humanity who will possess Peace, Love, Light, Ananda and Purity, which is the innate nature of each normal living being. As with the help of Science and Education, Nature has succeeded in establishing a mental life for all mankind, so by Yoga she will succeed in making mankind fit for her Spiritual evolution or reveal God in humanity and it is through the general advancement of the human race that the victories of the Spirit can be secured. Lastly, all the efforts to organise this Mahasabha must culminate in a large Divine Descent and bring Peace and Harmony to all sections of humanity. Om Tat Sat Om Shanti Shanti Shanti Post Speech Thesis: The existence of Sanatana Dharma must be secured from within and not from without; when its Self-expansion through Religion becomes a willing subordinate and conscious outcome of its Self-concentration through Spirituality. The external threat, destruction and calamity often visit in the life of a race, nation and community, either through Nature’s intervention or through human agency, when there is a general arrest of the growth of Consciousness. Catastrophe also visits during the transition of Earth passing from one state of consciousness to another state and it is Nature’s brutal means to shake the inertia of Matter. The worst of such manifestations tend to occur when the best and leading individual representative Souls suffer corruption and decline in their mind and heart or become oblivious of the Law of Truth, Dharma . So, throughout the evolution of human history, it is always the constant upward aspiration of the few that has kept humanity alive and dragged them ahead toward a Divine destiny. Time is moving so fast that the individual has to decide whether he will live with the past that is perpetuating or with the present that is exhausting or with the future that is yet to be born. If he will recognise this fact that the world is moving very fast then he will be able to bridge what he knows and the new knowledge. Unity of all Religions is possible when they are able to shun their limitations and rigidity and constantly enrich themselves with new descending overhead Truth and Light. The World Hindu Summit-II at Bali has succeeded in propelling the creative movement of the Eternal through receptive Divine Souls who knowingly or unknowingly have called down His vast Light, Love and Ananda to save earth and men. OM TAT SAT Download this Web Page in PDF format: Photo Gallery-I, Photo Gallery-II “The future of India is very clear. India is the Guru of the world. The future structure of the world depends on India. India is the living soul. India is incarnating the spiritual knowledge in the world. The Government of India ought to recognise the significance of India in this sphere and plan their action accordingly.” The Mother The Mother’s Centenary Works/Vol.13/p-353/February 1954, THE INTEGRAL YOGA & SANATANA DHARMA “There is only one country in the world that knows that there is only one Truth to which everything should be turned, and that is India . Other countries have forgotten this, but in India it is ingrained in the people, and one day it will come out…We must all recognize this and work for this. India is the cradle of the Truth and will lead the world to Truth. India will find its real place in the world when it realizes this.” The Mother The Mother’s Agenda-19.04.1969, THE WORLD HINDU SUMMIT SPEECH “Already the Vedanta and the Yoga have exceeded their Asiatic limit and are beginning to influence the life and practice of America and Europe; and they have long been filtering into Western thought by a hundred indirect channels. But these are small rivers and underground streams. The world waits for the rising of India to receive the divine flood in its fullness.” Sri Aurobindo CWSA-13/Essays in Philosophy and Yoga/p-10-11 “(Lord Sri Krishna said to Sri Aurobindo in Alipore Jail in 1908) “I am raising up this nation to send forth my word. This is the Sanatana Dharma, this is the eternal religion which you did not really know before, but which I have now revealed to you. The agnostic and the sceptic in you have been answered, for I have given you proofs within and without you, physical and subjective, which have satisfied you. When you go forth, speak to your nation always this word that it is for the Sanatana Dharma that they arise, it is for the world and not for themselves that they arise. I am giving them freedom for the service of the world. When therefore it is said that India shall rise, it is the Sanatana Dharma that shall rise. When it is said that India shall be great, it is the Sanatana Dharma that shall be great. When it is said that India shall expand and extend herself, it is the Sanatana Dharma that shall expand and extend itself over the world. It is for the dharma and by the dharma that India exists. To magnify the religion means to magnify the country.” Sri Aurobindo CWSA-8/Karmayogin/p-10

Integral Yoga in Detail "Sri Aurobindo had made it clear to me when I was still in France that this yoga in matter is the most difficult of all . For the other yogas , the paths have been well laid, you know where to tread, how to proceed, what to do in such and-such a case. But for the yoga of matter, nothing has ever been done, never, so at each moment everything has to be invented. " The Mother The Mother's Agenda/January 28, 1960, “To retrace the path in all innocence as though one had never before travelled it, is the true purity, the perfect sincerity — the sincerity that brings an uninterrupted progress, growth, an integral perfectioning.” The Mother TMCW-1/Prayers And Meditations/20th August, 1914 “Seeking to embrace all life in itself, it is in the position not of a pilgrim following the highroad to his destination, but, to that extent at least, of a path-finder hewing his way through a virgin forest.” Sri Aurobindo CWSA-23/The Synthesis Of Yoga/p-57 “To walk on the path you must have a dauntless intrepidity, you must never turn back upon yourself with this mean, petty, weak, ugly movement that fear is…An indomitable courage, a perfect sincerity, a total self-giving to the extent that you do not calculate or bargain, you do not give with the idea of receiving, you do not offer yourself with the intention of being protected, you do not have a faith that needs proofs, — this is indispensable for advancing on the path , — this alone can shelter you against all dangers.” The Mother Words Of The Mother/Volume-15/P-190 “In a sense, therefore, each man in this path has his own method of Yoga . Yet are there certain broad lines of working common to all which enable us to construct not indeed a routine system, but yet some kind of Shastra or scientific method of the synthetic Yoga.” Sri Aurobindo CWSA-23/The Synthesis Of Yoga/p-46-47 “So also one may say that the perfection of the integral Yoga will come when each man is able to follow his own path of Yoga, pursuing the development of his own nature in its upsurging towards that which transcends the nature. For freedom is the final law and the last consummation.” Sri Aurobindo CWSA-23/The Synthesis Of Yoga/p-57 “The ways have been built, the capacity to follow them has been developed,the goal or last height of the creation is manifest; all that is left is for each soul to reach individually the right stage and turn of its development, enter into the spiritual ways and pass by its own chosen path out of this inferior existence. But we have supposed that there is a farther intention, — not only a revelation of the Spirit, but a radical and integral transformation of Nature.” Sri Aurobindo CWSA-22/The Life Divine/p-922-923 “It is very easy to be a saint! Oh, even to be a sage is very easy. I feel I was born with it—it is spontaneous and natural for me… but Supramental transformation is another thing altogether, oh!… No one has ever followed that path; Sri Aurobindo was the first, and He left before telling us what He was doing, I am literally carving out a trail through the virgin forest—worse than a virgin forest…I am given the awareness of how huge this thing is one drop at a time…so I won’t be crushed . It has reached a point where all Spiritual life, all those people and races that have tried since the beginning of the earth, all that seems like nothing, like child’s play in comparison. And it is a work without glory: you have no results, no experiences filling you with ecstasy or joy—none of that, it is a hideous labour.” The Mother The Mother's Agenda/July 15, 1961 "There's no path, the path has to be blazed out!” The Mother The Mother's Agenda/August 26, 1964 Integral Yoga in Detail "Therefore the wise have always been unwilling to limit man’s avenues towards God; they would not shut against his entry even the narrowest portal, the lowest and darkest postern, the humblest wicket-gate. Any name, any form, any symbol, any offering has been held to be sufficient if there is the consecration along with it; for the Divine knows himself in the heart of the seeker and accepts the sacrifice" Sri Aurobindo CWSA-23/The Synthesis of Yoga/p-82 “As soon as I found out – and no one told me, I found out through an experience – as soon as I found out that there was a discovery to be made within myself, well, it became THE MOST IMPORTANT thing in the world. It took precedence over everything else!...And when, as I told you, I chanced upon a book or an individual that could give me just a little clue and tell me, ‘Here. If you do such and such, you will find your path’ – well I charged into it like a cyclone ... and nothing could have stopped me.” The Mother The Mother's Agenda/August 25, 1954 The central common principle of all Vedantic Schools of Yoga is the self-fulfilment of the Purusha t hrough his Prakriti or play of Prakriti to satisfy her Purusha . Its central secret is the search after the silent inactive Purusha as a means of liberation by withdrawal from the deception created by the active Prakriti and becomes the key to finding of the Shakti. The central common principle of all Vedic schools of Yoga which was later followed by the Tantric schools is the self-fulfilment of Prakriti through her Purusha or play of the Purusha to satisfy his Prakriti and its central secret is the worship, adoration and consecration of the Prakriti to the Divine Shakti as the all important and sole effective force for all attainment and becomes the key to the finding of the Spirit. In integral Yoga the central common principle is that the relation between Purusha and Prakriti exists between two poles of Vedantic rest and Vedic movement; when Prakriti is absorbed in the conscious existence of Purusha, there is rest, freedom and liberation of Soul; when the Purusha pours itself out in action of its Prakriti, there is action, transformation of Nature, new creation and ananda and the complete union of Purusha and Prakriti in Ignorance is raised to the higher planes of Ishwara-Shakti in Knowledge and Brahman-Maya in Vijnana. The central secret of integral Yoga begins with Vedantic teaching of the Spirit as the all important means for finding of the Shakti till the attainment of sufficient Spiritual foundation followed by Spiritual integration which is complemented by the Vedic teaching of Shakti as the all important means of finding the Spirit and their respective sacrifices are ‘the Brahman is offered to the Brhaman by the Brhaman’ ⁷ and ‘the Shakti is offered to the Shakti by the Shakti’ . And the aim of this Yoga is defined as attainment of fullness of Being, fullness of Consciousness and fullness of Life through movement of static and dynamic Consciousness. This object makes the Spiritual life and its experiences fully active and fully usable in the normal waking state or waking trance, possessing our whole existence of several (ten) subtle bodies. The central process of integral Yoga is a turning of human Soul from the egoistic state of consciousness absorbed in the outward surface mental appearances and attractions of things and catching at knowledge in a most scanty, superficial, narrow, ordinary and fragmentary fashion of human thinking, feeling, acting and seeing to a higher state of deep and wide Spiritual Consciousness in which the Transcendent and the Universal Divine can pour itself into the individual mould in order to enlarge and transform it. The practice of this Yoga proceeds through two alternative periods, initially of (1) unillumined Soul season of groping, seeking, endeavour and preparation through the mind’s methods of abstraction or reason’s methods of surface manipulation to get rid of all in him that belongs to the working of lower Nature, in which the Soul and its instruments must become fit through a lower means of approaching God indirectly or the attempt of the egoistic mind to identify itself in a wrong and imperfect way with the workings of the divine Force through movement of divagated purification, dispersed concentration and ineffective identity and arrive at a certain degree of opening to Spiritual truth, and it is at this point he gives up all his three modes of action to greater Power and finally (2) the Soul’s method of clarity takes up the growth of illumined Soul season of progress through prepared and fit Souls by uncovering the swift and concentrated Sunlit or Psychic and Golden or Spiritual path which approaches God directly by systematic purification of the whole being, absolute concentration on the object and compete and intimate identity of union and finds a means to reach the end of the goal. In the former intellect develops into mind of the sage or high mental thinker where all preparatory Yoga is pursued or integral Yoga begins with the entire rejection of lower human nature which is a means to escape into higher Divine Nature whereas in the latter the Spiritual sage has gone beyond the abstractions of thought and the integral Yoga insists on the transformation of entire lower human Nature by the pressure of higher Divine Nature, Shakti. In the former, the mind has the capacity to observe, invent, discover the actual possibilities of creation and to turn all his action to free means of self-expression and the latter is a seer of the occult imperatives, a greater perfection that necessitates the substitution of Spiritual Influence and is fully aware of the original Determinant of all determinants. Our egoistic dwelling in Ignorance, approach everything by a broken, partial and personal standard of knowledge and limited consciousness and are unable to give a Divine response or set the true value upon any part of the cosmic experience. The unripe Soul or the developing Soul is bound to social duty and family obligation, like his unpurified desire and they can be used for their exhaustion for a brief time, after that they will be withdrawn and a Divine government will alone abide. The child Soul or infant Soul or its raw adolescence cries, condemns, revolts against suffering, failure and incapacity and exhibits its violence against the Master of the Being and marches ahead stumblingly in the decreed Divine development by turning its door of consciousness outward into appearances of things and it is not surprising that mind can also claim to be the leader of the journey and the only available guide or at least lead towards the direct and innermost door of the temple through its faculty of exclusive concentration. The Mind has two possibility; the first possibility is that the mind can ascend into Divine planes in waking state and derive from them a stream of influences and experiences which can transform his nature; secondly, the mind can call down Divine through its power of pure, clear and passive reflection, so that its mentality is changed in to the image of the Divine. Spiritual experiences born out of World Negation as developed by Buddha and later further extended by the Indian Saint Shankara are the Nirvana and Brahma Nirvana respectively are identified as the first siddhi of integral Yoga. For the Buddha, the world, Self and God are constructions of mind and by withdrawing from such constructions, one arrives at the ineffable Delight of Nirvana. If this experience is further extended one realises the featureless, immutable, silent and absolute state of One and indivisible Brahma Nirvana and also realises the second siddhi of integral Yoga that this world which appears as illusion, is created from the Brahman. And the Ananda becomes so intense and pure that to the mind this phenomenal world seems to be an illusion. The third siddhi of integral Yoga finds a relation between Spirit and Matter and the Brahman energy can penetrate inside Matter. This dynamic Spiritual experience born out of Positive Affirmation of World or considering world as the body of the Divine, Vasudev Sarvamiti ,⁸ is the Cosmic Consciousness which is possible by raising and widening the mind to the state of Truth Thought, Truth Vision, Truth Hearing, Truth Discernment and Truth Touch or developing the faculty of Higher Mind, illumined Mind, Intuitive Mind and finally Mind is universalized to experience Overmind state of Consciousness. In this cosmic Consciousness of Overmind, the Matter is real to the Spirit and Spirit is real to the Matter and their reconciliation is practicable. In this Cosmic consciousness Mind, Life and Body are no longer considered as agents of separation and formenters of an artificial quarrel but as conscious Intermediary and Instruments of evolving Consciousness, where Mind is self fulfilled when it becomes a pure mirror of the Truth of Being; Life is self fulfilled when it consciously lends its energies to the perfect self-figuration of the Divine in ever-new forms and activities of the universal existence and body is self fulfilled when its substance is plastic and malleable enough to the pure Divine touch and its Light. In integral Yoga the negative Spiritual experience of Nirvana and the positive or affirmative Spiritual experience of Cosmic Consciousness are accepted as expressions of Self and are reconciled and transcended, where the former asks the pacification of the mind and the latter asks the activation and illumination of Mind. These two Spiritual experiences are the basis of static and dynamic Brahman , beyond which the greater Divine union and integral Divine realisation of the Supramental plane stands. In cosmic Consciousness, we begin to participate in the all-vision and understand and recognise that all things, events, happenings are the becoming of the one Self and necessary links in carrying out universal movement leading towards a Divine victory and even the most diverse or contradictory things point at some truth in this infinity. The rare ripened Soul is supremely balanced, seeks to understand and master all things with an equal calm, accepts or toils to improve and perfect, labours to obey, fulfil and transfigure, turns its Consciousness inward, sees the Self and attains to Immortality. He is not angry, troubled, impatient, excited, over-eager with the way of thing, sees and guards that the norms of Yoga must be obeyed and the pace of time respected, remains unshaken by acutest sorrow, suffering and pain and can still open himself towards intensest Delight, Love and Beauty. He is a King-child, through his Soul’s eternal Childhood, he plays and enjoys untiringly his world-toy in the miraculous eternal gardens of Consciousness. A developed Soul is not bound by social duty, religious activity, family obligation, service to the Nation and humanity and he will be identified with his Self and with fellow creatures only through the ascending and descending Divine Consciousness. The revolving of the great Wheel of Doom can bring to him no sense of fear and terror and he rises above it in his Soul and knows from above their Divine Law and their Divine purpose. This is the normal nature of an integral Yogi who accomplishes his action as a boundless infinite Consciousness beyond the division and limitation of mind and body and he has no mansion, aniketa , of his own or has all things for its many mansions; all other Selves are its own Selves in action, essence and delight of being. To live in the atmosphere of the supreme Consciousness of integral Yoga can turn the frequent disorder, concentration on one aspect of the Unknowable, exclusive and one sided enormous development of personality of man of genius, poet, artist, thinker, Saint and Mystic into concord, elimination of ugliness, error and distortions, all-vision of the Divine, the largest, widest, most flexible, catholic and universal approach towards all things, happenings and events and a leap into future where all the comprehensive and many-sided perfection are fully realised. The basic foundation of a Sadhaka is surrender, union with the Divine and transcendence of ego pursued through all life and it can be experienced through the synthesis of the central truth of all traditional Yoga. The three central principle of integral Yoga are derived from the three Vedantic method of knowledge: (1) it is either a knowledge in the will working out through action (2) or knowledge in the intellect through discernment (3) or knowledge of the heart expressed in love and faith which form the basis of Integral Karma, Jnana and Bhakti Yoga , respectively. Entire rejection of desire, ego and attachment makes one fit to pursue all Yoga which is a plunge into all the multiple profundities of the Soul. Or one is considered fit to pursue traditional Yoga as indicated in the Gita, if he has controlled his mind and senses, basyatmana,¹⁰ and he who has fallen from Yoga in the past births, yogavrastah.¹¹ In integral Yoga this fitness is further ensured if he has nurtured sufficient equality in mind, heart and body by silencing their random movement or ‘the most important indication is a perfect equality of soul in all circumstances.’¹⁴ Or one is considered fit to pursue integral Yoga (of Self-perfection) after he has exhausted¹⁷ the objective perfection, siddhi, of traditional Karma, Jnana and Bhakti Yoga or Tantra Yoga or Hatha and Raja Yoga. The secret of success in integral Yoga can come when each Sadhaka is able to respond adequately to the Divine Call and nurture, grow and expand this Supreme Call through the central faith, which preoccupies him in the vision that ‘see only the Divine and seek only after the Divine.’¹ Or one will succeed in integral Yoga if he satisfies the condition as indicated in the Gita , “the exceedingly dear, atiba priya devotee is he who makes Divine his one and only supreme aim of life and with full of faith, follows the written truth of reconciling karma, jnana and bhakti Yoga in every detail or obeys the immortalising Dharma uttered by the Lord entirely.”⁹ An individual is considered fit¹⁵ to pursue Integral Karma Yoga if he has no distinction of work in terms of high and low and loves all work equally and aims at the dedication of every smallest human activity to the supreme Will. The success of Integral Karma Yoga can come when each Divine Worker, divya karmi is able to discover in the smallest work, the God’s vast intention and can turn all work as means of purification, liberation, delight and perfection and all work is initiated not by desire but by the Divine Will through intense experience of Divine union and he can arrive at the highest liberation of Karmayoga, which is Sadharmya mukti, complete and final liberation and transformation of whole nature and a free and unegoistic participation of the Soul in the cosmic action. An individual Seeker can be considered fit¹⁶ to pursue Integral Jnana Yoga if he has developed the capacity to live in isolation or seclusion for an indefinite period without attachment to action and thought, and aims at an active conquest of the cosmic existence for the Divine and realisation of the unique and supreme Self in the transcendence. The success of Integral Jnana Yoga can come when each man of Knowledge, Jnani , will be able to turn and transform all mundane knowledge into God Knowledge and the elevation of the whole range of human intellect and perception to the Divine level, to its Spiritualisation and to the justification of the cosmic travail of knowledge in humanity and he can arrive at the highest liberation of Jnanayoga, which is Sayujya Mukti, the identification of the individual being in all its parts with the Divine. An individual seeker can be considered fit to pursue Integral Bhakti Yoga if his adoration of the Creator does not exclude His creation or if his love, adoration and seeking of the Divine becomes equal and all embracing in all deities, creatures and object and aims at the enjoyment of the supreme Love and Bliss through the different phases of self-concealment and self-revelation of the divine Lover of the universe. The success of Integral Bhakti Yoga can come when each Devotee, Bhakta, is able to elevate the whole range of human emotion, sensation and aesthetic perception to the Divine level and is able to see, identify and realise the one Divine integrally in all godheads, men, creatures and objects and in all His names and forms and qualities. He can attain the highest liberation of Bhaktiyoga, which is Salokya-Mukti , the whole conscious existence dwells in the same status of being as the Divine. An individual is considered fit to pursue Integral Yoga of Self-perfection , which is its fourth central principle, if he has attained considerable Divine identity through triple wheel of Soul force that of Divine Will, Knowledge and Love. The prerequisite of all perfection is purification, suddhi, liberation, mukti, delight of being, bhukti. The success of Integral Yoga of Self-perfection can come when each perfect individual, siddha, becomes a fit Soul-channel to live with the transcendent and universal Divine and the Supermind is individualised in him for universal action and his four-fold highest perfection, siddhi, is Sarvam-brahma, Brahman that is All, Anantam-brahma, Brahman is infinite in being and infinite in quality, Jnanam-brahma, Brahman as self-existent Consciousness and universal Knowledge and Anandam-brahma, Brahman as the self-existent Bliss and its universal Delight of Being. The success of the vision of the book ‘The Synthesis of Yog a’ can be possible when each sadhaka is able to turn all one sided developments, limitation imposed on Brahman out of partial Divine union, one sided view point into catholicity of the all vision and integral union with the Divine and he will be able to wait, learn, grow, integrate, synthesise and universalise all Deities, Teachers, Shastras , Religions, developmental urges invented by Nature and weld them strongly to the One, the Ineffable and the Infinite and unifies many states of Consciousness at a time. The success of the vision of the book ‘The Life Divine ’ is possible if one possesses ‘the infinite and divine in every way of his being, sarva bhavena; ’¹⁸ if his immediate instrument of mind is trained through reverse movement of exclusive concentration to discover inner Soul and higher degrees of concentration and in his passage towards the Divine Life, he will rightly utilise Time and Space only for the ascent of the Soul and the descent of the Shakti. Thus a hierarchy of Consciousness is developed extending over multiple sheaths and selves whose perfections are indispensable to bridge the gulf between Matter and Spirit or ordinary life and Divine Life. The success of The Mother’s Yoga or the vision of the book ‘The Mother ’ can be realised when all of Her children concentrate preliminarily on persistent rejection of falsehood, obscurity and lower Nature and foster aspiration, surrender, sincerity and faith and finally call down Her four-fold Divine Shakti for the full possession of Her power and perfection in our individual life. Savitri’s Yoga or the vision of the book ‘Savitri ’ can succeed if each perfect Soul of man on earth, siddha or each Yogi veiled behind a man, will be able elevate his fixed death-bound destiny to a higher Spiritual destiny and extend this capacity towards the change, elevation and reversal of collective and earth’s destiny. Integral Yoga further insists to go beyond all written truth, intermediary Spiritual Influence, mutable time, personal effort of utsaha, vyakulata and tapasya and to become the Sadhaka of the Eternal and Infinite and enters the kingdom of integral Knowledge of the Soul, spontaneous guidance from within and above, immutable Timeless state and the inexhaustible spontaneous action and riches of the Spirit and the Nature. Of all the Yogins the greatest Yogi, yoginam api sarvesam² …yogi paramo,³ as indicated in the Gita, is a state in which he lives, acts in perfect union with the Divine, mayi nivasisyasi ,⁶ in all possible human condition, in all possible world action his Consciousness does not fall from the oneness and constant communion with the Divine. The largest formulation of this Spiritual change is a total liberation of Soul, mind, heart and action, a casting of them all into the sense of the cosmic Self and the Divine Reality. A certain change of Nature is experienced by this Spiritual illumination but this is not a complete and integral transformation of Nature which establishes a secured and established new principles and a permanent new order of being in the field of terrestrial Nature. A Sadhaka becomes consecrated Child when this constant union with the Divine is dynamised to become one with the Divine Mother. A traditional Karma Yogi is considered great if in him Kshara Purusha is dynamised and all initiation of works are activated from within. In a greater Karma Yogi, Kshara and Akshara are both dynamised and his consciousness undulates between Kshara and Akshara or waking trance and non-waking trance and preoccupies himself in both objective manifesting action and subjective subtle and superconscient action by a pressure and direction from within and above, respectively. In the greatest Karma Yogi, Uttama Purusha is dynamised along with Kshara and Akshara Purusha . This Purushottama Consciousness is settled in the body where the Jiva holds together the triple Purusha . In this state of consciousness, waking trance is stabilised and one moves freely in his multiple subtle bodies without losing waking consciousness. In integral Yoga he will direct the Supramental energy dynamised due to his relatively stronger part of Divine Will towards relatively weaker parts of his untransformed emotional and intellectual Nature. A traditional Jnana Yogi is considered great if in him Akshara Purusha or Spiritual Being is first dynamised through renunciation, tyaga, vairagya, effort and practice of Yoga, abhyasa , concentration, samyama , and askesis, tapasya. In a greater Jnana Yogi, by the pressure of this Spiritual being or descent of Divine Force from above the head, Kshara Purusha or Psychic being in the heart is dynamised. His Yoga becomes easier as he actively participates in the world action through the activation of Kshara Purusha. In the greatest Jnana Yogi, Uttama Purusha is dynamised along with Kshara and Akshara Purusha. This Purushottama Consciousness is settled in the body where the Jiva holds together the triple Purusha . In this state of consciousness, waking trance is stabilised and one moves freely in one's multiple subtle bodies without losing waking consciousness. In integral Yoga, he will direct the Supramental energy dynamised due to his relatively stronger part of Divine Knowledge towards relatively weaker parts of his untransformed emotional and volitional Nature. A traditional Bhakti Yogi i s considered great when he reconciles his devotion with sacrificial action and realises the Kshara Purusha or Psychic being in the heart. A Greater Bhakti Yogi reconciles his devotion of personal Godhead with the Impersonal Godhead of Jnana Yoga and realises Akshara Purusha or Spiritual Being in addition to the earlier realisation of Kshara Purusha. The greatest Bhakti Yogi realises Kshara and Akshara Purusha's union with the Purushottama, who finally consents to live in the heart, which is also the dual meeting ground of Uttama Purusha and Para Prakriti. The realisation of this dual Godhead in the heart is the beginning of realisation of Bliss Self which is beyond the Supramental action on earth. An integral Bhakti Yogi will direct the Supramental energy dynamised due to his relatively stronger part of Divine Love, Beauty and Delight towards relatively weaker parts of his untransformed volitional and intellectual Nature. In this established state, a traditional Yogi can pursue integral Yoga by inverting the gained Supreme Divine Consciousness earthward. An integral Yogi lives in the great totality of Truth of Universal Consciousness, a totality, which is capable of infinite enlargements as there is no end to the extension of Divine Will, Knowledge, Love and Delight, nastyanto vistarasya me ,⁴ and there is still much of the height to be reached and a wideness to be covered by the eye of vision, bhuri aspasta kartvam.⁵ Through intensification of Psychic and Spiritual contacts, he becomes able to enter the lower realms of Supermind and inverts this gained Divine State towards lower sheaths of individual and universal Mind, Vital and Physical sheaths and transforms them. The great Integral Yogi, due to his integral surrender of Soul and Nature and particularly consecration of the most of the dark domains of Inconscient and Subconscient sheaths, and integral Sraddha of pouring down of Divine Supramental attributes of Light, Love, Ananda, Force, Wisdom and Truth and direct them to the yet untouched realm of Subconscient and Inconscient sheaths and continue transformation action there. The greater Integral Yogi can put forth many states of Consciousness at a time and is able to trace the Supermind concealed in the Inconscient and Subconscient sheath and activate the Inconscient and Subconscient Self; as a result the source of Supramental Force and Delight can burst open and spread from Inconscient and Subconscient Self towards the untransformed Inconscient, Subconscient, Physical, Vital and Mental sheaths for large and mighty transformation action. The greatest Integral Yogi is he, who is able to activate the Supermind concealed in all the sheaths, identified as ten koshas , builds, purifies, transforms and perfects them and there is penetration of Supramental force from all the multiple source of ten Selves; first intermittently, then constantly becomes a normal issue. Thus ten-fold personality is superimposed and combined to enrich his single new personality and his strong central being holds all together and works towards harmonisation and integration of multiple Selves and Nature. So an integral Yogi is at once a Devotee , whose adoration of the Creator, the fundamental Being, will be incomplete without adoration of Him ‘wherever He manifests (as effectual Becoming) or wherever even he hides his godhead—in man and object and every creature;’¹² as developing Soul he is follower of all those who are ahead of him in cognition and Their limitless Consciousness; as developed Soul he is a teacher of all those who are behind him in consciousness; as Slave of all mankind he is fit to become its nameless master and continually engaged in well being of all creatures through movement of universal Consciousness; as Monotheist and Polytheist he has to know Divine entirely in His single and myriad Form; as universal Man he is one and in sympathy with fellow human brothers and accepts them as his own Self in many minds, lives and bodies; as Vedantist he realises the Divine as Creator Father and Master of this existence and liberates humanity through hs realisation Brahma Satya Jagat Mithya ; as Occultist he is both left hand Tantric representing the way of Divine Love and right hand Tantric representing the way of Divine Knowledge; realises Divine as Creatrix Mother of universe and he emerges as centre of world transformation; as Nirvanist he experiences ineffable Ananda of the existence by annulling the construction of the mind; as Ashramite he has regard and absolute obedience towards all Ashram rules formulated by the Mother and enjoys Spiritual protection; as Sadhaka of integral Yoga, all outer norm supports the discovery of Her subtler norm in higher planes of Consciousness and the protection sheath is sealed against any hostile intrusion; as consecrated Child he is one and indivisible portion of Her supreme Consciousness and as integral Yogi he calls down large Divine descent for earth and men. He can liberate men from the one-sided growth, exclusive pursuit, fragmentary knowledge and ‘maimed achievement’¹³ of modern Science, popular Religion and traditional Yoga and lead them towards many-sided, all-inclusive growth, integral concentration, comprehensive knowledge, total purification, transformation and perfection of Soul an Nature. OM TAT SAT References 1: CWSA-23/The Synthesis of Yoga/p-72, 2: The Gita-6.47, 3: The Gita-6.32, 4: The Gita-10.19, 5: The Rig Veda-1.10.2, 6: The Gita-12.8, 7: The Gita-4.24, 8: The Gtia-7.19, 9: The Gita-12.20, 10: The Gita-6.36, 11: The Gita-6.41, 12: CWSA-23/The Synthesis of Yoga/p-159-160, 13: CWSA-23/The Synthesis of Yoga/p-91-92, 14: The Mother’s Centenary Works/4/p-97, 15: “Earthly realisations easily take on a great importance in our eyes, for they are proportionate to our external being with this limited form which makes us men. But what is an earthly realisation beside Thee, before Thee? However perfect, complete, divine it may be, it is nothing but an indiscernible moment in Thy eternity; and the results obtained by it, however powerful and marvellous they may be, are nothing but an imperceptible atom in the infinite march to Thee. This is what Thy workers must never forget, otherwise they will become unfit to serve Thee .” The Mother/Prayers And Meditations-July-17/1914, 16: "The power to do nothing, which is quite different from indolence, incapacity or aversion to action and attachment to inaction, is a great power and a great mastery; the power to rest absolutely from action is as necessary for the Jnanayogin as the power to cease absolutely from thought, as the power to remain indefinitely in sheer solitude and silence and as the power of immovable calm. Whoever is not willing to embrace these states is not yet fit for the path that leads towards the highest knowledge; whoever is unable to draw towards them, is as yet unfit for its acquisition." Sri Aurobindo/CWSA-23/The Synthesis of Yoga/p-347, 17: “One must first find one’s soul, this is absolutely indispensable, and identify oneself with it. Later one can come to the transformation. Sri Aurobindo has written somewhere: “Our Yoga begins where the others end.” Usually yoga leads precisely to this identification, this union with the Divine — that is why it is called “yoga”. And when people reach this, well, they are at the end of their path and are satisfied. But Sri Aurobindo has written: we begin when they finish; you have found the Divine but instead of sitting down in contemplation and waiting for the Divine to take you out of your body which has become useless, on the contrary, with this consciousness you turn to the body and to life and begin the work of transformation — which is very hard labour. It’s here that he compares it with cutting one’s way through a virgin forest; because as nobody has done it before, one must make one’s path where there was none. But to try to do this without having the indispensable directive of the union with the Divine within, within one’s soul, is childishness.” The Mother/TMCW-7/Questions and Answers-1955/p-350-351, 18: “The Divine meets us in many aspects and to each of them knowledge is the key, so that by knowledge we enter into and possess the infinite and divine in every way of his being, sarvabhavena, and receive him into us and are possessed by him in every way of ours.” CWSA-24/The Synthesis of Yoga/p-546, Download this WEB PAGE as PDF file: “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.” Sri Aurobindo CWSA-24/The Synthesis of Yoga/p-702 "But this causal body is, as we may say, little developed in the majority of men and to live in it or to ascend to the supramental planes, as distinguished from corresponding sub-planes in the mental being, or still more to dwell consciously upon them is the most difficult thing of all for the human being. It can be done in the trance of Samadhi, but otherwise only by a new evolution of the capacities of the individual Purusha of which few are even willing to conceive." Sri Aurobindo CWSA-23/The Synthesis of Yoga/p-456

The Mother's Virgin Fortress “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 had neither attachments nor desires.... If people were nasty to me, or if people died or went away, it left me absolutely calm—... 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.” The Mother The Mother’s Agenda/28.03.1964 "If the spirit could from the first dwell securely on the superior heights and deal with a blank and virgin stuff of mind and matter, a complete spiritual transformation might be rapid, even facile: but the actual process of Nature is more difficult, the logic of her movement more manifold, contorted, winding, comprehensive; she recognises all the data of the task she has set to herself and is not satisfied with a summary triumph over her own complexities. Every part of our being has to be taken in its own nature and character, with all the moulds and writings of the past still there in it: each minutest portion and movement must either be destroyed and replaced if it is unfit, or, if it is capable, transmuted into the truth of the higher being. If the psychic change is complete, this can be done by a painless process, though still the programme must be long and scrupulous and the progress deliberate; but otherwise one has to be satisfied with a partial result or, if one’s own scrupulousness of perfection or hunger of the spirit is insatiable, consent to a difficult, often painful and seemingly interminable action. For ordinarily the consciousness does not rise to the summits except in the highest moments; it remains on the mental level and receives descents from above, sometimes a single descent of some spiritual power that stays and moulds the being into something predominatingly spiritual, or a succession of descents bringing into it more and more of the spiritual status and dynamis: but unless one can live on the highest height reached, there cannot be the com- plete or more integral change. If the psychic mutation has not taken place, if there has been a premature pulling down of the higher Forces, their contact may be too strong for the flawed and impure material of Nature and its immediate fate may be that of the unbaked jar of the Veda which could not hold the divine Soma Wine; or the descending influence may withdraw or be spilt because the nature cannot contain or keep it. Again, if it is Power that descends, the egoistic mind or vital may try to seize on it for its own use and a magnified ego or a hunting after powers and self-aggrandising masteries may be the untoward result. The Ananda descending cannot be held if there is too much sexual impurity creating an intoxicant or degrading mixture; the Power recedes, if there is ambition, vanity or other aggressive form of lower self, the Light if there is an attachment to obscurity or to any form of the Ignorance, the Presence if the chamber of the heart has not been made pure. Or some undivine Force may try to seize hold, not of the Power itself, for that withdraws, but of the result of force it leaves behind in the instrument and use it for the purposes of the Adversary. Even if none of these more disastrous faults or errors should take place, still the numerous mistakes of reception or the imperfections of the vessel may impede the transformation. The Power has to come at intervals and work meanwhile behind the veil or hold itself back through long periods of obscure assimilation or preparation of the recalcitrant parts of Nature; the Light has to work in darkness or semi-darkness on the regions in us that are still in the Night. At any moment the work may be stayed, personally for this life, because the nature is able to receive or assimilate no more, — for it has reached the present limits of its capacity, — or because the mind may be ready but the vital, when faced with a choice between the old life and the new, refuses, or if the vital accepts, the body may prove too weak, unfit or flawed for the necessary change of its consciousness and its dynamic transformation." Sri Aurobindo CWSA-22/The Life Divine/p-948-949 The Agenda of The Mother’s Virgin Fortress “Assailed, surprised in the fortress of her self, Conquered by her own unexpected king (the Divine),” Savitri-87 "Apotheosised, transfigured by wisdom’s touch, Her days became a luminous sacrifice; An immortal moth in happy and endless fire, She burned in his sweet intolerable blaze. A captive Life wedded her conqueror (Supreme Lord)." Savitri-125 “As a fortress for his (man of ignorance) undefended heart,” Savitri-145 “Within we have found the kingdom here of God, His fortress built in a loud ignorant world.” Savitri-531 If an individual seeker of Truth lives in the secluded chamber of his Psychic being for a long period, then that fortress is attacked and conquered by the Supreme Lord from above and possesses his whole being and Nature. This wedding with the Lord is crucial in Spiritual life and the birth of this inner fortress gives a clear passage for building of an outer Virgin's Fortress. The principal teachings of integral Yoga, The Synthsis of Yoga, have projected⁶⁶ the Psychic being as the virgin Mother power and the epic Savitri projected⁶⁷ Savitri as Para-prakriti, the virgin Mother. Hence, The Mother's Virgin Fortress is born whose triple objective is union of (1) Jivatma with Paraprakriti, (2) union of Paramatma with Paraprakriti and (3) union of Paraprakriti with Aparaprakriti . It is believed in the collective dream vision of Savitri that only 'the virgin bridals of the dawn' (Savitri-401) can confront the world's falsehood and world miseries. All that is sacred in the earth’s atmosphere drew near to Savitri’s Divine passivity. Her Soul’s power was too great for earth, the bliss that lived in her heart was too large for heaven, her love was too boundless and Light was too intense for the thought. Her being rose into unreachable heights and plunged into unfathomable depths and saw there was no end in the Soul’s journey and found no end to the silent occult Mystery. Earth’s each grain needs the sap of pleasures and tears and rejects the undying rapture’s boon. Savitri permitted earth’s children to lend herself and all she was and hoped to implant her greater being in their bodies’ life so that through her pure virgin touch, Heaven might grow native on the mortal soil. The Mother’s Fortress evolves through Savitri’s sacrifice who toiled to perfect her creation since the earth was made by pointing to the Souls of men the routes to God. And it accommodates four hieratic institutions harmoniously to synthesize its objective world action and subjective movement in the ranges of Consciousness. The God-ward movement begins with the activation of moderate Spirituality to include the whole of humanity within its scope who begin to serve the Divine in spite of many lapses in their outer living. Thus, earth struggles through a million roads to find the Deity. Then, through her Divine call, some developed moderate seekers will enter entire renunciation of lower nature by entire consecration of outer life which forms the basis of sane ascetic living. Then, out of them, a few can hold her Divine call to elevate the ascetic living to the gradation of the entire consecration of inner and outer life to the Divine. Then fewer can integrate her Divine Call in isolation and prepare themselves to be a fit channel of large Divine descent. Then it is the fewest to whom she reveals herself in her entirety, samagram mam . Moderate Spirituality: A moderate is an earth-bound soul who is built on Nature’s early plan and owes a small debt to a superior plane. It is safe for man to begin his conscious God-ward journey through a moderate path, the middle way which is neither too extreme, dangerous, or too strenuous an effort. Those moderate seekers who have come closer to Savitri by attraction of her pure physical form, a reflection of her Divinity, were lit by her touch but were extinguished too soon as their vessels were not so pure to illumine the light and fire constantly; her force was too pure and her demand was too great for them to bear and when they looked upon the world and missed the self; she leans down with her strong passionate hands to their littleness, knew by sympathy their needs and wants and bent to heal their sorrow and pride. Spirituality of Renunciation: The limitation of animal grossness, self-imprisoned narrowness and downward movement of mind of moderate humanity is corrected in the Spirituality of renunciation as practiced in Ascetics’ Fortress where world shunning and heaven seeking Souls dream shut in sainthood’s brilliant cell, finds the shadow of God or brief Spiritual illumination and Spirit’s immobile liberty by losing the world and life; his experience of world and matter is void of its Lord; the Divine Mother chooses this state for her hard ground of preparation, brief felicitous hour in world’s play of joy and strife and discloses some of her mystic secrets. Spirituality of Consecration: The limitation of ascetic inaction in solitude, belittling of the individual and universe, the Soul’s hunger for individual salvation by escape into farthest height of unalloyed bliss, its unwillingness to return from the ecstasy of the divine embrace into the lower field of work, struggle and service are corrected in the Spirituality of consecration as practiced in a Divine Centre, where inmates are fit to live constantly in her ray but are unable to face and bear the Power of her high Sunlight, they have the habit of seeing the Highest in a limiting form and refuse to admit that Truth is wider and greater than her single form and man adores her with thousand icons since the beginning of the creation; Her greater self lived alone, unclaimed and within severing a distance from all those who were most close and thus, she transcends all but denies none. High Spirituality: The deficiency of becoming a forced satellite of her Sun or illumining the world’s darkness by becoming a moon light of consecrated Spirituality is mended, widened, corrected and fulfilled in a more concentrated Divine Centre or an extreme Spirituality of Virgins’ Fortress where the consecration and renunciation of virgin Souls reach their absolute state to link the finite and the Infinite and she acknowledges that her highest and widest seeing are only a partial half-search, her mighty world action is only a half finished work and to exceed herself is her Transcendent task. Immaculate in white virginity, the nude God children, in self-knowledge and self-power, repose on the eternal Will and live in His inalienable Bliss. They are her sun-eyed children of God’s everlasting Day and Omnipotent’s flaming pioneers who count Supreme’s law only and obey only His command and they find a passage to meet the Lord in Matter’s night. So, in The Mother’s Fortress all the above four types of collective aspirations that of serving and seeking the Divine by reason’s lamp; entire renunciation of desire, ego, dualities, three gunas, initiation of work and old association; triple consecration through mind’s method of abstraction of Karma, Jnana and Bhakti Yoga; and transformation of Nature by Yoga of Self-perfection where a simultaneous triple swift God-ward Soul movement of will, intellect and emotion are accommodated, harmonised, reconciled and integrated. (1) Ambition, the deformation of Divine’s Infinite capacity through interference of mind’s ego and impatience, the deformation of Time’s eternity through subjection of the hasty mind’s desire, seems to be the main motive force behind Moderate Spirituality and when it takes an ascetic turn, the impatience does not leave the earthly scene. (2) When the scope and outcome of Yoga is extended from this whole life to all life of successive unnumbered past and future births, or shifting of centre of living from surface to inner life, then a Sadhaka is liberated from the limitation of Ascetic impatience. (3) When one rises in consciousness uninterruptedly through the Spirituality of consecration, the mind’s ambition leaves the mortal scene to substitute the Soul’s ambition which can lift up the individual and the race. (4) A universalised Consciousness, entirely free from desire and ego, is the normal state of extreme integral Spirituality. The Divine’s Call: “Only a few responded to her call: Still fewer felt the screened divinity,” Savitri-362 “Then kindling the gold tongue of sacrifice, Calling the powers of a bright hemisphere, We shall shed the discredit of our mortal state,” Savitri-171 Savitri’s Soul wanders in the lone, tremendous woods in this strange, dangerous, sorrowful and beautiful world to find an aim of greater destiny. Immaculate grandeur broods upon her days and Almighty powers are shut in Nature’s cells. Somewhere in the longing breast of earth her unknown Lover waits for her, the Unknown. Now the destined spot and hour were close and all things happen in the cosmic play at its time and in its foreseen place. On life’s road, the conscious Soul can recognise its answering Soul of a 'predestined face' across the dividing time. The Lovers met upon their different paths by travelling across limitless plains of Time. Savitri , after the first discovery of her Lord, Satyavan on earth, the comrade of her Soul’s high task, in whom Nature and Self equal Presence felt, received the Soul’s Call and declared that ‘Now of wandering it has no need’²⁵ and now she must hasten back to her father’s house for final preparation to begin a life with new Divinity which began in the sylvan forest land and often her conscious Spirit walked with him and knew her vast inner action. A boundless isolation made them one in Spirit and one human moment was Eternal made. Satyavan (the symbol of Divine Love), ‘the Godhead by which all can change,’³⁶ is incarnated here to tempt the God’s light for earth and man, his love is meant to fill the hollow in men’s hearts and his bliss is directed to heal the unhappiness of the world. And Savitri is the sun-gold Godhead of mighty force, she can lift man’s Soul to God, her will is greater than Death’s law and her Love is stronger than the bonds of Fate. She shines as a single lamp lit in perfection’s house. Their love is a heavenly seal of the Supreme and Savitri guards that seal against Death’s rending hands. The Mother , during the first meeting with Sri Aurobindo , recognised Him as the One for whom Her life has waited long unfulfilled, Her Soul flung wide its inner door to this new Sun and received Her Soul’s Divine Call. Her instrumental nature needed six years of inner preparation to dynamise that Call of final arrival of Her future home at Pondicherry . They were the Mother Soul and the Master Soul from the beginning of the creation, born from one undying Fire. In the self-closed solitude of Their past, They were drawn towards a swift rapturous dream of future vision, an intense hour began, which was the matrix of new triple Time and new Space. It is only in the Supermind that the outer wandering can be dispensed with and an individual can act as Sun Light, still, motionless and becomes the cause of all movement and all action. Sri Aurobindo was able to transcend the habit of wandering of His Spiritual predecessors because the triple experiences of the integral Divine that possessed him at Alipore jail were from the Supramental plane, where the reconciliation of World, Self and God are automatic and self-existent. The gospel of ‘Universal (Divine) Incarnation’²⁶ through Supramental action was a remote possibility prior to Sri Aurobindo because the doctrine of Individual Divine Incarnation was prevalent through Overmental interference. We also observe that Sri Aurobindo’s Supramental vision has foreseen the emergence of ‘nude God-children’²⁷ or ‘garbless deity’²⁸ who will unfold the multiple inner suns, whose ‘radiance like the suns’²⁷ can alight the heaven and earth around and the dark Subconscient cave. The emergence of the Supramental Sun in earth’s atmosphere is a collective phenomenon, though this exercise may begin with an individual incarnating Soul, which can be clear from the following lines: “The guardian of the fire that lights the suns,” Savitri-179 “Equalled with the godheads of the living Suns,” Savitri-216 “Around him was a light of conscious suns” Savitri-234 “On an earth which looked towards thousand suns,” Savitri-268 “Ablaze the triple heavens revealed their suns,” Savitri-300 “The Sun from which we kindle all our suns.” Savitri-314 “A wanderer from the occult invisible suns” Savitri-348 “Above them blazed eternity’s mystic suns.” Savitri-381 “Below him circling burned the myriad suns:” Savitri-415 During Savitri’s outer wandering in search of her own Self, she came across a crowded place where people were gathered together for Spiritual yearning and Savitri felt the impatient longing to ‘hasten like them’²⁹ to save God’s world. But she ‘reined back the high passion in her heart’²⁹ as she knew that those who have found their Soul can only save themselves and save others and those who have found the desire soul but not the true Self can guide the world but they cannot guide themselves; so, she took the firm resolution that she must first find her Soul or the Psychic Being. She also observed that age-long grey restraints of earth cannot be broken by the man’s slow impatient evolutionary life, which is hurried towards a ‘sudden splendid path’³⁴ by the revelation, sermon and profound words of ‘human gods.’³⁴ She was further informed that man’s ‘mind is closed between two firmaments’³⁵ of seeking truth through (1) images and words, and (2) surface and brute out sides, and is unwilling to plunge into the depth. So, an aspirant Soul of Divine Life must pass through a difficult preparatory period of ‘wandering seekers’ on the Eternal’s path or a traditional Ascetic ‘wandered in some lone tremendous wood.’⁴ ⁰ Outer wandering for the tireless search of truth becomes inevitable till the emerging Consciousness has arrived at its self-existent, self-fulfilling and reconciling oneness of Self and Nature. The Light his Soul has brought, his mind has lost and all he has learned soon becomes a doubt by the pressure of the Inconscient pull and the Sunlight seems to him as the shadow of his own thought and then all becomes shadow and nothing becomes true. Mind is considered impotent to reconcile the Earth and Heaven and its outer wandering for apparent reconciliation and apparent harmony always precedes the Soul’s self-existent oneness and harmony, which seems clear from the following lines: - “Mind the thought-driven chariot of the soul Carrying the luminous wanderer in the night To vistas of a far unending dawn To the end of the Spirit’s fathomless desire, To its dream of absolute truth and utter bliss.” Savitri-704 “Across which mind can step towards the sun.” Savitri-245 “Shrank into themselves as from too bright a sun” Savitri-365 “The people of the gulfs despised the sun.” Savitri-216 “Our mind’s unquiet search asks always light,” Savitri-153 “Ill-lit from clouds by the pale moon of Mind, Or in devious byways wandering alone, Or lost in deserts where no path is seen,” Savitri-224 “Where mind like a moon illumines the world’s dark.” Savitri-71 Savitri provides us a patient lesson about how outer wandering and the wandering of mind for the search of truth can be shifted to an integration of Divine call of uninterrupted inner wandering in Consciousness for Spirit and Nature’s expansion and how mind’s faint and pale borrowed moon light status and fragmentary ray can be shifted to an activation of the higher Selves or multiple Sun lights. An earth-bound Soul can wander away from higher Light forfeiting the grace of the great Mother and the Souls, who have not received the Divine’s Call are the ‘spirits entrapped’² ² or ‘lost souls’²³ and they ‘might wander through all time, yet never find the truth by which they live’²² or they are ‘blind wanderers mid the perils of Time’²⁴ and through human fall of consciousness they are forced ‘back to the beast.’³ ⁸ All can serve the Divine but some are able to listen to the Savitri’s Divine Call; few can climb to her un-perishing Sun and channel to earth mind the wizard Ray and still it is fewer who can dare to dynamise her call and trace the path of Immortality uninterruptedly through Matter’s Night of abysmal hell and it is still the fewest who can hope to arrest the Wheels of earth’s Doom and universalise her action of Divinising the clay. A Soul is prepared and made ready through thousands of years of Soul birth to receive the initiation of Savitri’s Yoga . It is a rare vessel fit to hold the Divine Love, which is as rare as holding God’s birth. His yearning towards All meets two solitudes (1) that of an outcast from the empire of the outer light and (2) lost to the comradeship of sound, touch, sight, taste and smell and to live in the high peopled loneliness of the Spirit. Savitri’s Yoga of Sunlit path, Golden path and a passage in Abysmal night asks for ‘mind’s solitude,’¹ ‘heart’s secluded shrine,’² ‘sweet honey of solitude,’³ ‘the inner ear that listens to solitude,’⁴ ‘a mind remembering ancient silences,’⁵ ‘great solitary tracts,’⁶ ‘gleaming borders solitary as sleep,’⁷ ‘solitude far from the world,’⁸ ‘forest’s bosom of loneliness,’⁹ ‘pierced its enormous dream of solitude,’¹⁰ ‘foster child of beauty and solitude,’¹¹ ‘corner of happy solitude,’¹ ² ‘lost in the depths of its own solitude,’¹³ ‘infinite solitude and sleep,’¹ ⁴ ‘the sylvan solitude,’¹⁵ ‘the night’s solitude,’¹⁶ ‘apart in self, alone,’¹⁷ ‘seeking loneliness,’¹⁸ ‘Burn in the solitude of the thoughts of God,’³⁷ ‘in some deep internal solitude,’² ¹ environmental isolation that ‘greatened her human hour,’¹⁹ prohibition from ‘public way,’²⁰ movement restricted in ‘close secluded chamber,’²⁰ which culminates in calling down of the Divine Mother into the mortal tenement, God union and His strong embrace. Inner Wandering of the Soul: “As so he (King Aswapati) grew into his larger self, (Universal Self) Humanity framed his movements less and less (outer wandering reduces with the realization of cosmic Self) A greater being saw a greater world.” Savitri-26 “His being lay down in bright immobile peace And bathed in wells of pure spiritual light; It wandered in the wide fields of wisdom-self Lit by the rays of an everlasting sun.” Savitri-43 “No wandering ray of Heaven can enter there (Inconscient Sheath).” Savitri-226 “Love passes through his heart, a wandering guest.” Savitri-340 “A wanderer from the occult invisible suns” Savitri-348 “A wanderer communing with depth and marge.” Savitri-393 “Now of more wandering it has no need.” Savitri-412 “I (Satyavan) wandered in far-off eternities, Yet still, a captive in her (Savitri’s) golden hands,” Savitri-723 Savitri in her Spiritual quest, was able to overcome the habit of outer wandering to enter the inner world and took a resolution that she must first discover her Self, because by that alone she can save herself and save the world. Savitri systematically unravels the Divine stationed in the heart by breaking the barrier of multiple layers of desire Soul which ‘Surround the beautiful temple of the soul’⁴⁹ and she transcended the attraction of the fine and subtle lure of multiple inner worlds which could enrich our life with intermediate opulence, glory and fame. The preliminary training to open the Psychic being is to remember first why our Soul came to earth; in silence seek the God’s meaning in our depth; open God’s door and enter into trance through meditation; in God’s tremendous hush still our brain to wake the vast truth within that can know and see; cast from our life the sense enjoyments that veils the Spirit’s vision; in the enormous emptiness of mind we shall see the Eternal’s subtle body and hear His subtle voice and in world’s contact meet the Divine’s single touch. Man’s house of life unfolds subtle worlds. There are occult shadows, tenebrous powers, dangerous forces , Titans, Fury, Goblins and Djinns who are inhabitants of life’s nether rooms of the Subconscient pit. They touch all with perverting breath, discolour the walls of the upper mind and invite instincts of forbidden joy. The doors of God they have shut with keys of creed, intercept the caravans of light and block the fine entries of celestial fire. His lower nature hides these awful guests. Into earth-ways they break out from all doors to slay, massacre, torture, invade with blood-lust and fill with horror and carnage God’s fair world. Old rejected nature, slain thoughts, old longings and acts, dead passions live again to recur in sleep, dream and waking. Night is their refuge and strategic base and no wandering ray of Heaven can enter there. All who would raise this fallen world must come under the dangerous arches of giant sons of Darkness. None can reach heaven who has not passed through hell. She strove with difficulty and pain to find the inner vital Self concealed behind the world of sense during her forced journey from body to the Soul through passages of inner Time. Here, life deeps into the Subconscient dusk or struggles from matter to chaos of mind and cries of life, in which no light, no joy and no peace can come. In that vital world, she met lower vital entities known as troll, gnome and goblin ‘that most disturb human life.’⁴⁶ Out of the dreadful press she dragged her will and fixed her thought on the repetition of the Divine Name. Her vital Godhead, pranamaya Purusha, wakes within to lift the life with Divine touch. Then, all grew still, empty and free; a large deliverance and vast calm of vital Self emerged and she moved awhile through a blank tranquillity of naked Light that descended from the invisible sun. Then, after silencing the vital mind and realisation of her vital Self, she drew closer to ‘mightier danger’s front’⁴⁷ identified as the physical mind or the material mind. It is an aimless thought and will, a deaf force, a torrent that carries life’s hope and fear, a forbidden delight of honey-sweet poison-wine of lust and death, the bottomless danger-pits and swallowing gulfs. It could mingle poison with the wine of God, all contraries meet in the life’s nether room and Ignorance is Wisdom’s patron here. The souls trapped in the physical mind can never escape. By silencing the physical mind, she met her true physical Being, annamaya Purusha . By its influence, thousands of dark voices fell mute. Then, journeying forward beyond the physical and vital mind, Savitri reached a brilliant ordered space of Sattwic mind, which is divided into three parts of schoolman mind, the fixed mind and the outer mind . The narrow ideal of schoolman mind has occupied life’s large domain. It has the fear of getting lost in the vastness of the Soul. The Spirit’s limited freedom was there in reason’s small limiting ideals and it is too far from Psychic fire and it has no power to ‘set the world ablaze.’⁴⁸ The reason’s diplomatic balanced reign kept limited order and limited peace, disciplined beauty and a harmonic smooth life and she lived closed in the adamant walls of law, ethic’s rule and fixed pillars of thought. Its rational religion dries the heart, meditation muses on a narrow seat, limits his worship to an exclusive God, worships the God in a chapel whose doors are shut against the universe, the Spiritual wisdom of Shastra is a sealed book and this schoolman mind can offer a cold and flameless sacrifice. Then she arrived at firm and settled space, the quiet country of fixed mind , where the doubt of arriving at the source of existence has taken the appearance of fixed limiting faith and ordered knowledge of apparent things. It has the capacity to make the sun invisible. This fixed mind claims to be the Spirit, sole creator of the apparent world and the Soul and Spirit sees itself as a form of fixed mind and loses itself in the glory of its thought and reaches the brilliant air, flaming with thought’s supreme finality. The few intellectuals, artists, musicians and players are admitted in the home of cosmic certainty, stand on their limited faith as on a rock, attain the best achievement of an exclusive kind, and register their name in the book of the elite. It claims the safety of the ultimate wall, the clarity of the sword of Light, victory of a single Truth, burns the diamond of flawless bliss, bright contented world and lives as favourite of Heaven and Nature. For fixed mind , Divine is identified as ‘A splendid shadow of the name of God’⁵⁰ and none has touched His limbs or seen His face. The Souls, who are satisfied with this achievement of fixed mind, do not turn to the adventure of the Beyond, do not go ahead to discover their Psychic being. Savitri did not want to stay in this petrified wisdom of intellect with small grain of Spiritual certitude for long time and came to a road thronged with an ardent crowd of hurrying outer mind where no mystic voice and Light can come. This surface mind is a ceaseless dynamic machine which draws its raw material from the outside world and all its products are perishable and wear out in the passage of time. This mind is impatient to gather together devotees to commence a Spiritual movement. With the hope of finding her Soul, Savitri mingled with the crowd of devotees and her mind hastens like them to save God’s world and yearns for the Spiritual light they bear. She reined back the high passion of her heart as she knew that she must discover her Soul or Psychic Being first and only those who have found their Psychic beings can only save themselves and subsequently can save others. So, by realising the hurrying time of the outer world/surface mind she turns her eyes towards the Timeless eternal Source to find the birthplace of occult Psychic Fire. Then Savitri came to a narrow path to tread the rare wounded pilgrim feet of first ascent in the inner mind and met the Mother of seven sorrows who projected herself as Savitri’s Soul. A patient prayer has risen from her breast to change this great, hard world of pain. She came to share the suffering of this world, drawing the children’s pangs into her breast. God gave her love and power to solace but not His force and power to save; she has seen the slashed corpse of the slaughtered child, heard the woman’s cry ravished and stripped, shared the toil of the yoked animal drudge; she shared the daily life of common man, the unwanted tedious labour without joy, the burden of misery and the strokes of fate and lived with the prisoner in the dungeon cell. On her shoulders she weighs the yoke of Time, watches the nature’s cruelty to suffering things without God’s help. She hoped to look towards her God, who never came to her. When the mother of seven sorrows is transformed into the mother of seven Anandas , then misery shall be abolished from earth, and everywhere there will be peace and joy and all-embracing Divine love and compassion. The seven sorrows of a Sadhaka are (1) memory of ‘beauty of sadness,’ (2) ancient strain of tears, (3) world’s agony, (4) sorrow and struggle in all Time, (5) anguished music, (6) deep sorrowful compassion towards bereaved souls, (7) patient gaze and patient prayer that does not reach heaven. In order to transform these seven-fold Subconscient sorrows into seven-fold Ananda, a Sadhaka has to travel backwards with his Spiritual energy towards past births and bodies in the subtle world. Then Savitri recognised the Mother of seven sorrows, an incarnation of pity as first subliminal desire soul of surface tamasic force and passed ahead in her Spirit’s upward route. Next, she met the second subliminal desire Soul, the Mother of Might, an incarnation of some intermediate egoistic Power, behind the ambitious surface rajasic force, who sat in a gold and purple sheen, her feet on a couchant lion’s back. A formidable smile curled round her lips, heaven-fire laughed in the corners of her eyes, her body a mass of courage and heavenly strength her speech is like a war cry and her word is of luminous command. She came down into the human world with a faculty which seems to be Almighty to help the unfortunate and save the doomed. She smites the Titan who bestrides the world, slays the ogre in his blood-stained den and tramples the corpses of the demon hordes and guards man from the red wolf and snake. She has the power to guide, save and help the few and the masses fall back unsaved. Savitri still ascended to find her Soul’s upward route and arrived into a high and happy space of inner mind, a wide tower of vision to see all, a clear and crystal light; there she met her third subliminal desire soul, the Mother of Light , an incarnation of some intermediate surface sattwic wisdom, whose mission is to lift the human Soul slowly towards the light through error and sin. She represents charity, silence, knowledge, peace, courage and a Power that labours towards the best. With her help, man’s mind will admit the sovereignty of Truth; heart will at last hold the Divine Love and the body can bear the immense Divine descent. The three subliminal Mother Powers,⁵¹ (1) the Mother of seven sorrows, (2) the Mother of (limited) Might and (3) the Mother of (limited) Light are the three Mother powers of inner mind having their root in the negative inconscient energies of tamas, rajas and sattwa and these three subliminal desire Selves surrounding the Psychic Being obstruct the free working of the Psychic being. They also wait for their hour of Divine transformation when they will emerge as (1) the Mother of seven Delights, (2) the Mother of limitless Might and (3) the Mother of limitless Light. Onward she moved, seeking the mystic cave of the Soul. The mind abolished all its thoughts, and in a simple purity of emptiness, she knelt down before the Unknowable. At first, she stepped into a night of God and crossed the fathomless impersonal Night in silence. A last change and the Truth’s last retreat came with the breaking of the mental emptiness and the blissful inner self became her space. Then she came across the land of marvellous twilight and holy stillness of voiceless space. The two golden serpents curled round the lintel of her body and enveloped it with pure dreadful strength and wisdom. Across the threshold of the sleep state, she entered the land with great figures of Gods who are conscious in stone and live without breath. In climbing the planes of consciousness, she met numberless worlds and faces of beings representing that world. She reached a point, the meeting place of all the worlds where there was no trace of breathing men, no sound and living nearness of Soul and unimaginable bliss. She met a light which is not born of sun or moon or fire, a light that dwelt within and saw within and made secrecy more revealing than the word and there Spirit’s vision is wholly true. Thus, she passed in that mysterious place through rooms and rock-hewn doors. A sealed identity in her woke to give the experience of utter Oneness of God and Goddess, the Master and the Mother, Krishna and Radha, and Adorer and Adored. Then she came to the last chamber of golden seat where one sat whose shape no vision can define, formless, pure, bare, only one feels the world’s unattainable fount and Power of which she is a straying Force. Then she dug the tunnel of the last rock and came out where there shone a deathless sun. A house was there and all was made of flame and light. And crossing the wall of doorless living fire where she suddenly met her Soul, the Psychic being. The Psychic and Spiritual being opens generally through the practice of Self-control. Through King Aswapati’s Yoga Spiritual being opens first and by its descent Psychic being opens. Through Savitri’s Yoga, the Psychic being opens first and by its ascent, the Spiritual being opens. The long movement of Consciousness between the Psychic and Spiritual being opens the Supramental being. Evolution of the Virgins’ Fortress: “Incarnate the white passion of thy force, Mission to earth some living form of thee.” Savitri-345 "A single lamp lit in perfection’s house, A bright pure image in a priestless shrine,” Savitri-368 The Mother’s bare and absolute Power is represented through Savitri’s Virgin Force, which burns in the solitudes of the thoughts of God and the whole world lives in the lonely ray of her sun. She questioned changeless destiny and strove against the immutable Will from the inception of this creation. Her high nude Soul tramples fixed destiny and the groves of mortal law with her living feet. A virgin is she or he whose mind, life, body and Soul seek only the Divine and the collectivity gathered around her are identified as apprentices of the Virgins’ Fortress. When this seeking is culminated in Divine union then a true Virgins’ Fortress emerges and it can guard Truth’s diamond throne and if the gained Divine Consciousness is inverted earthward then the Integrated Virgins’ Fortress is dynamised and it can call down fragments of Truth Supreme or fragments of highest Truth. Savitri lifts the literal meaning of virginity from its narrow sense to its widest and profoundest significance. In the Spiritual sense virginity means the purity, the feminine or passive status of the Self. Its masculine or active status is concentration. Purity is the condition in which concentration becomes entire, rightly effective and omnipotent. Without concentration, purity can become a state of peaceful quiescence of eternal repose. The opposite of purity is identified as impurity which is defined as the confusion of the law of the Soul or a mixed and mutually entangled action of the different parts of the being. This confusion leads to the absence of the right concentration. Concentration is defined as gathering back the thought into the Self. It has three powers (1) by concentration one can know anything but this power must be utilised to know the Self, the Being, the One; (2) by concentration again the whole will can be gathered up for the knowledge of Self that is not yet grasped and (3) by concentration we can become the Self. Integration of virginity is related with integration of concentration and it is in integral concentration that the Supramental energy is dynamised. The Law of Virginity: “Heaven's tranquil shield guarded the missioned child.” Savitri-16 “She burned in his sweet intolerable blaze. A captive Life wedded her conqueror.” Savitri-125 “Heaven’s fixed regard beholds him (man) from above,” Savitri-336 “And guards intact unchanged by death and Time” Savitri-351 “Lived guarded in her spirit’s luminous cell,” Savitri-355 “Self-guarded in the silence of her strength” Savitri-357 “A mighty Presence still defends thy frame. Perhaps heavens guard thee for some great soul,” Savitri-374 Virgin’s Fortress has existed on earth since the advent of Savitri as a priest-less Shrine, which is entirely sealed from the attack of world influence and it can be invaded and conquered by the Supreme Lord from above and possesses it. This paper identifies twenty-one distinct characters of Savitri which build the basis of the Law of Virginity or integral purity of Integral Yoga. Adherence to this law integrates the personality, prevents one from any Spiritual fall and ruin and gives strength to fight against Death and Suffering. Savitri searched her integral purity through the first door of entry of physical virginity, which is reflected in her outward nature. She awoke among these common tribes like a parable of dawn and lived like a mighty stranger in the human field. Heaven guarded her physical purity till the arrival of some great Soul, her second Self, and the Godhead in the form of Satyavan, leading her towards comprehensive virginity. Physical Virginity: “No part she took in this small happiness;” Savitri-6 “Then life beat pure in the corporeal frame” Savitri-232 “Immaculate with white virginity” Savitri-274 “His transience trembles with the Eternal’s touch,” Savitri-339 “No transient earthly love assailed her calm,” Savitri-367 “Missalled in aureate (golden) virginity” Savitri-374 "Even as her body, such is she within." Savitri-422 “Her body quivered with eternity’s touch” Savitri-671 “Virgin motions of bacchant innocences” Savitri-677 The physical substance can open itself towards the pure Divine touch. Her single glance can make his whole day wonderful. The first sign of Savitri’s physical virginity⁵⁴ is that she took no interest in small earth-bound enjoyments, life’s fragile littleness, heaven’s brief light. She came to love, help and save all, spoke no word, strong, calm like a hill and a dark foreknowledge separated herself even from those she loved. Savitri gives us this message that she was absolutely not interested in any small happiness and enjoyments because that cannot help her to resolve her single issue, which she concentrates on each birth, “This was the day when Satyavan must die.”⁴³ Rather, these small earthly enjoyments are a door of escape from the problems of existence. The second sign is that she had been disrupted and dislodged by her Soul’s force, her past that stood as a block in the immortal's path; in her inner adventure of Consciousness, with each new height she explored, she would completely lay bare and break the system she had reached earlier; or ‘A giant dance of Shiva tore the past.’³⁰ A fire that seemed the body of the God consumed the limiting figures of the past and made a large room for the new Self to live; thirdly , she was never interested in any solitary bliss, her task was to raise the world to God and deathless Light and called down a fire of Eternity to make the body’s joy as vivid as the Soul’s, earth she would lift to the neighbourhood of Heaven, reconcile the Eternal and the Abyss and her greatness rose to ‘stay the wheels’⁴⁴ of earth’s Doom. Vital Virginity: “A purity of sense we never feel” Savitri-104 “A purer, fierier sense had there its home, A burning urge no earthly limbs can hold;” Savitri-123 “Then life beat pure in the corporeal frame;” Savitri-232 “Flitting through thickets of thy pure desires In the unwounded beauty of thy soul.” Savitri-420 “Her immortality her chastisement,” Savitri-600 “A pure celestial joy is the use of sense.” Savitri-663 Savitri’s fulfilled vital was flower-sweet, adamant, passionate and calm. The vital substance and sensory organs can open themselves towards pure Divine Delight, which is an inlet of the ocean’s force and can retain their vital virginity. The first sign of Savitri’s vital virginity is that an inner law of beauty shaped her whole life; by the pressure of the Soul force ‘the proud ambition and its master lust’³¹ were transformed into instruments of great calm sway; ‘daily dwarf desire’³¹ was changed into a sweet and boisterous play; the second sign is that all her sense instincts or organs are in search of beyond sense pure delight; a power within and above shaped and moulded her sense; the body’s sense renounced its earthly look and Eternity’s contact broke the moulds of sense and kindled a Divine identity; by the pressure of true vital being, 'Age never came, care never lined the face;'⁶⁸ thirdly she gives no interest in human association which generally takes a vitalistic turn. The common earthbound Souls who generally draw irresistibly towards the forbidden fruit of Adam and Eve, the Souls tempted by Nature have eaten, which is again mind and body’s faltering search through Prakriti’s possession of Purusha in Ignorance. A puritan God made pleasure a poisonous fruit or red drug in the marketplace of Death . Savitri symbolises all gross enjoyment of life as wine and projects the lord of Death as the ‘çupbearer of the wine;’³⁹ so in order to fight and conquer against Death one must give up all desire and earthly enjoyment and must turn inward. Right human relation becomes Godward, pure and virgin when the Prakriti , the Nature is possessed by the Purusha, the Soul. Savitri’s Supreme relation with the Satyavan is still in higher Spiritual planes of Ishwara-Shakti oneness, Brahman-Maya oneness in the Supramental plane and Sat-Chit oneness in the Absolute plane, resulting in universal Action, Creation and descent of Ananda . This Ananda will not cancel but fulfils the human love and life will house God’s Love in Self and Nature. Mental Virginity: “Her mind, a sea of white sincerity,” Savitri-15 "Above mind’s twilight and life’s star-led night There gleamed the dawn of a spiritual day." Savitri-26 “Apart he lived in his mind’s solitude, A demigod shaping the lives of men: One soul’s ambition lifted up the race; A Power worked, but none knew whence it came. ” Savitri-44 “The Spirit’s bare and absolute potencies Burn in the solitude of the thoughts of God.” Savitri-57 “His wakened mind became an empty slate” Savitri-81 “A pure Thought-Mind surveyed the cosmic act” Savitri-259 “Or like a high-bred maiden with chaste eyes Forbidden to walk unveiled the public ways, She must in close secluded chambers move, Her feeling in cloisters live or gardened paths.” Savitri-496 “Banish all thought from thee and be God’s void.” Savitri-537 “Her mind now seemed like a vast empty room” Savitri-543 “A blank pure consciousness had replaced mind.” Savitri-545 “A mind delivered from all twilight thoughts,” Savitri-638 “My mind is a torch lit from the eternal sun,” Savitri-648 "The twilight realm passed fading from their souls, And Satyavan and Savitri were alone." Savitri-668 "Twilight and mist were exiles from that air, Night was impossible to such radiant heavens." Savitri-671 The surface mind has to open itself towards the Divine wisdom, which generally lives far from the authentic light and thus, it retains mental virginity. The first sign of Savitri’s mental virginity is that she loves mind’s solitude, which remains untouched in the battlefield, mart and crowded places; her mind was an enormously empty sea of white sincerity resulting in the simple purity which knelt down before the seat of the Eternal. She is ‘forbidden to walk unveiled in public ways’²⁰ because the mental purity always insists seclusion as the highest and best opportunity to multiply the value of Time, use time as a bank to accumulate Spiritual energy and economise the limited and passing moments towards God union. In the still mind or passive mind, a Timeless Ray descends into our heart and we are rapt into her eternity. Secondly, her thoughts either gleamed up from subliminal depths or leaped down from a Superconscient field and thus, the Unseen grew visible, audible, touchable and discernible and her mind became a vast empty slate to hold the Divine Wisdom; the third sign is that all the mind’s twilight thoughts were abolished and delivered to save her naked Self and transformed Nature. ‘A mind delivered from all twilight thoughts,’⁵² is the symbol of Savitri’s mental virginity and and above the clear twilight of sattwic mind, ‘there gleamed the dawn of a spiritual day.’⁵³ Thus, the obscure physical mind, the impure vital mind and limiting intellect can be transformed into plenary Supramental illumination. Psychic Virginity: “An ocean of untrembling virgin fire” Savitri-16 “He dwelt in his self’s colourless purity” Savitri-297 “On the white purity of the Witness Soul.” Savitri-326 “In her young spirit yet untouched with tears. All beautiful things eternal seem and new To virgin wonder in her crystal soul.” Savitri-422 “But now the half-opened lotus bud of her heart Had bloomed and stood disclosed to the earthly ray; In an image shone revealed her secret soul.” Savitri-527 The Psychic being is the perennial virgin stationed in a mutable form, by whose influence the surrounding desire soul can regain its purity and retain the virginity of the Psychic sheath. Savitri, in her inner journey on the highway leading to the Soul, met at least ten signposts or ten traps, whose lure she must overcome in order to arrive at her Psychic being. They are identified as world of titans and asuras , the world of lower nature of forbidden joy, the world of vital mind surrounding the vital self, the world of physical mind, the world of schoolman mind, the world of fixed mind, the world of outer mind, the mother of seven Sorrows, the mother of (limited) Might and the mother of (limited) Light respectively. All these domains questioned Savitri’s Psychic virginity. They are all fire tests which the greatness of her Soul must overcome. The last three desire Souls surrounding the Psychic being are transformed into the mother of seven Delight or Vaisya Shakti , the mother of supreme Power, Kshetra Shakti and the Mother of supreme Light, Brahma Shakti . The first sign of Savitri’s Psychic virginity is that her Psychic being was that half opened lotus bud of the heart which bloomed and stood disclosed to the earthly ray and she called the mighty Mother of the worlds to make this earthly tenement her house; the waking witness Soul looks at the Truths unseen and scans the Unknown and all assumes a new marvelous face; secondly , after the Psychic being is opened, a mighty movement rocked the inner space and out of inconscient’s mindless and soulless night a flaming serpent rose and climbed mightily and stormily on its way and touched her six occult centres with its flaming mouth. Those centres, lotus of the head, lotus of the throat, the lotus of the heart, the navel lotus and two nether lotus centres bloomed and laughed surcharged with light and bliss and then at the crown of the head they joined the Eternal’s space. Thus, a firm ground was made for Heaven’s descending Might and the third sign is that she surrendered herself entirely into the great World-Mother’s hands and she obeyed her sole supreme command in the enigma of inconscient’s world. She accepted the earth, the woods, the thatched house, never spared the labour of the broom, the jar and the well and heap the fire and no slight task she allowed to others; thus, in the simplest movement of Psychic action she could bring strange Divinity and Oneness with earth’s growing robe of Light and her commonest, smallest and meanest doing welled from an inner Light. The kingdom of this new and marvelous change within and its magic charm was felt by all those who live around her. Beasts and birds forgot their strife and lived at ease, flowers and trees felt unknown joy and mild ascetics of the wood received a sudden greatening of their lonely muse. Spiritual Virginity: “So now his spirit shone out wide, blank, pure: His wakened mind became an empty slate On which the Universal and Sole could write.” Savitri-81 “Immaculate in the Spirit’s deathless air,” Savitri-109 “And objects are its pure spiritual shapes;” Savitri-298 “On sorrowless heights no winging cry disturbs, Pure and untouched above this mortal play Is spread the spirit’s hushed immobile air.” Savitri-320 “A golden virgin in her cavern car” Savitri-384 “But truest truth of that which in thee sleeps. For such is thy spirit, a sister of the gods,” Savitri-420 “But the spirit’s consent is needed for each act” Savitri-457 “A calm slow sun looked down from tranquil heavens.” Savitri-532 “Virgin conception of a bodiless god” Savitri-609 The Spiritual Being is the eternal virgin whose release can dim the moon and it is stationed in an immutable form, by whose influence Fate’s dark and lethal orb over Satyavan’s cherished head was transformed into a golden circle of mystic Sun. She received protection from the luminous cell of the Spiritual sheath. The first sign of Savitri’s Spiritual virginity is the grace and beauty of Spiritual light which is a blank pure Consciousness of celestial fire that replaced the mind and ascends to the emptiness of the Supreme so that all in her may reach the absolute; the second sign is that Spiritual virginity opens the doors of sheer truth discernment, sheer truth vision, sheer truth hearing and sheer truth touch, it understood without the aid of thought, uttered what is needed to be said, did what is needed to be done, a pure perception was the only power; she has come down to this suffering world to help a blind and suffering mortal race, to open to Light the eyes that could not see and to bring down bliss into heart of grief; thirdly , development of Spiritual Sheath ensures a secured and enlightened earthly life without any danger of Spiritual fall and possession of a Bliss that none can ever hope to taste and experience of a Love without the Lover and the Beloved. So Savitri recommends that ‘we must search our nature with spiritual fire’³² and ‘must break’³ ² all earth’s smallness. It further asks not to remain content with one exclusive conquered realm and adventure all to include all and make the whole world under her possession. Supramental Virginity: “And high dependencies of her virgin sun” Savitri-124 “O sunlight moulded like a golden maid?” Savitri-400 “Still rigid in her golden motionless pose, A statue of the fire of the inner sun.” Savitri-477 “All that thou doest, all our minds conceive, Like the strong sun that serves earth from above.” Savitri-562 “A virgin unity, a luminous spouse” Savitri-695 “With violent breaking of its virgin sleep.” Savitri-721 The Supramental Being is the virgin Source of all existence, by whose movement this whole existence can retain the integral virginity, including the virginity of the Inconscient Sheath. It is this integral virginity that gives birth to the status of eternal Bride and eternal Bridegroom for which Savitri and Satyavan were destined for the earthly play. When two Souls are united Divinely, then their union is virgin unity and Supramental light is radiated from their bodies. Here, Savitri and Satyavan were luminous Spouses through their dual Divinity and virgin unity. The first sign of Supramental virginity is that in its Truth there is no place of negation and she stands firmly on earth with her status of ‘the Lover’s everlasting Yes;’⁴⁵ an invisible sunlight ran within her veins, flooded her brain with overwhelming light and woke a wider sight than earth could know; a lightning from the height entered the hell of the abyss; it is a flame that cancels death in mortal things and radiates the human limbs that knows not birth and death; her kindly care is a sweet temperate sun which has the capacity to embrace all human contacts without any disturbance, discord and disharmony; the second sign is that she wishes to make all one immense embrace and she might house in it all living things; there are regions where her absolute powers meet and made circle of bliss with married hands, light stood embraced by light and fire wedded fire to find all the world within her lonely breast; thoughts rose in her that no earthly mind can hold; Savitri had developed in her lonely days the inner capacity in Consciousness of serving the earth from above like the strong splendid Sun and lighting around her, she kindles all other suns and the whole world lives in a lonely ray of her sun; thirdly, a mighty transformation came on her as heaven’s light consented to descent; her forehead’s span vaulted the Omniscient’s gaze, the Presence came down and held the lotus centre of her brow and the Divine Force opens the third mysterious eye; when the golden ecstatic light seized the brain then eternal Wisdom and Will captures the mortal being; it stirred in the lotus of the throat the song and in her speech throbbed the immortal Word; the God’s sun glided into the lotus of her heart and woke in it the Force that alters the Fate and when it came to the navel lotus centre made desire a pure celestial flame and when it broke into the nether centre where coiled World-Energy sleeps, smote the thousand hooded serpent Force and clasped the World-Self above. Bliss Virginity: “Virgin who comest perfected by joy” Savitri-424 “A priestess of immaculate ecstasies” Savitri-15 “One-pointed to the immaculate Delight,” Savitri-79 “Some passion of the inviolate purity Broke through, a ray of the original Bliss.” Savitri-123 “He is saved by her silence from his rack of self; In her tranquil beauty is his purest bliss.” Savitri-165 “Her body of beauty mooned the seas of bliss.” Savitri-314 “Bliss was the pure undying truth of things” Savitri-324 “O Bliss who ever dwellst deep-hid within While men seek thee outside and never find,” Savitri-345 “And from her (Savitri’s) eyes the Eternal’s bliss shall gaze.” Savitri-346 “In the soul’s unprofaned star-white recess They sojourned with an everliving Bliss;” Savitri-381 “Moon-bright thou livest in thy inner bliss.” Savitri-420 “His (Satyavan's) eyes keep a memory from a world of bliss.” Savitri-430 “The bliss that made the world in his body lived” Savitri-682 Savitri had brought with her human form the calm delight that weds one Soul to all and that is the key to the flaming door of ecstasy and the All Blissful smites with rapture the heart’s throb. Bliss Self is the ultimate virgin Power of the existence, the Creatrix, the artist Bride of the Supreme, by whose intervention the whole existence retains its oneness with the Supreme and seeks for forms to manifest the Truth Supreme and sustains all other intermediate worlds for the dynamisation of multiple perfections. The first sign of all-creating unmanifest Bliss virginity is the manifestation of utter gladness in the trinity of the Enjoyer, the Enjoyed and the Delight that unites them; a giant drop of Bliss unknowable shatters the mortal flesh and with immortal pleasure cleansed and purified the whole Nature and the Soul became a fiery ocean of felicity; His bliss laughs to us or its call concealed like a far-heard unseen entrancing flute from the moonlit branches of the throbbing wood tempting our angry search and passionate cry; the second sign is that it manifested as trinity of the Lover, the Beloved and the Love, where Love has the capacity to heal all disorder and bitter cruelties of earth, turns worst into the best and sustains this creation; her love was not the hunger of the heart, nor was it the craving of a flesh and it came to her from All Bliss and to All Bliss it returns, and the third sign of Bliss virginity is that it is manifested as trinity of possessor of Beauty, the Beauty possessed and the Beauty. In beauty, she treasures the sunlight of her smile. The All Beautiful’s ray is a miracle in each shape and it is caught and flowered in Art and Life. The First Object of Virgins’ Fortress or the Time’s Virginity: “Creating in a young and virgin Time .” Savitri-38 “She has lured the Eternal into the arms of Time.” Savitri-178 “No silent peak is found where Time can rest.” Savitri-197 “A timeless Spirit was made the slave of the hours;” Savitri-268 “A marriage with eternity divinized Time.” Savitri-327 “Time was Eternity’s transparent robe.” Savitri-329 “His day is a moment in perpetual Time;” Savitri-336 “Linger not long with thy transmuting hand Pressed vainly on one golden bar of Time, As if Time dare not open its heart to God.” Savitri-345 “The splendid youth of Time has passed and failed; Heavy and long are the years our labour counts” Savitri-345 “One human moment was eternal made.” Savitri-411 “Earth keeps for man some short and perfect hours” Savitri-421 “She crossed through spaces of a secret self And trod in passages of inner Time.” Savitri-490 “She passed beyond Time into eternity,” Savitri-555 “Eternity looked out from her on Time.” Savitri-557 “A Force descended trailing endless lights; Linking Time’s seconds to infinity,” Savitri-573 “Time travels towards revealed eternity.” Savitri-623 “The Eternal’s face was seen through drifts of Time.” Savitri-625 Time’s virginity can be retained by building a protective fence or shield in the subtle body, permitting only the Divine vibrations to enter in. Savitri during her inner journey and sadhana remembered one issue constantly that is Narad’s date. This memory helped her not to allow the time to run barren or preoccupied in transient enjoyments, rather she maintained her effort to retain Time’s virginity, where the marriage with the Eternity could be possible. This marriage is a constant accumulation of the Spiritual strength of the eternal Bride to make her eternal tie strong with her eternal Bridegroom. If Death can break this link or strong bond, then Satyavan must die; otherwise, they will enter some tremendous dawn of God and never may part again in Time. Savitri was anxious to compress time so as to experience centuries in one day or shuts eternity into an hour and she was interested in building a little room for timelessness and by deep union shut God as her cherished prisoner. A Divine Supramental force descended in her trailing endless light to link Time’s seconds to eternity. The Timeless has stationed Himself in emptiness so that the Soul might adventure in Time to reveal the mysteries of Eternity. Savitri claimed from Time, her will’s eternity and God, from His slipping moments. An inspired Knowledge lit the thought that glowed through centuries and sat enthroned within whose seconds illumined more than reason’s years. One can attract into time the Timeless Light and imprison eternity in the hours. One moment can fill God’s eternity and the might of the Eternal can fill in one human hour and with one gesture change all future time. Such is the promise of Savitri whose great act can unlock the doors of Fate and whose pressure on the golden bar of Time dares to open the Time’s heart to God. Man is a patient trustee of the slow eternal Time and waits for the Eternal’s hour of mighty transformation. "Slowly the light grows greater in the East, Slowly the world progresses on God’s road." (Savitri-510) The Time’s traveler of endless pilgrimage must explore a greater world of Self and Nature and fills his days with her celestial clasp. The world quivers with a God-light at its core and in Time’s deep heart high purposes move and life crumbles at its border and joins the infinity. The breath of Godhead in solitude greatens her human hour. The first objective of a more concentrated Divine Centre or Virgins’ Fortress is to safeguard Time’s virginity from the invasion of various world forces and universal subconscient and open wide its door for marriage with Eternity or a captive life wedded her conqueror, the Supreme; thus, Time is divinised to become Eternity’s transparent robe and climbs back into undying Self through a golden ladder. The Second Object of the Virgins’ Fortress or Virgin Fire: “An ocean of untrembling virgin fire ” Savitri-16 “A fire that seemed the body of a god Consumed the limiting figures of the past And made large room for a new self to live.” Savitri-81 “A Nature lifted by a larger breath Plastic and passive to all-shaping Fire, Answers the flaming Godhead’s casual touch:” Savitri-112 “In us too the intuitive Fire can burn; An agent Light, it is coiled in our folded hearts, On the celestial levels is its home: Descending, it can bring those heavens here.” Savitri-112 “He served the sessions of the triple Fire.” Savitri-299 “Then meet a greater god, thy self beyond Time.” Savitri-375 “Then Savitri by her doomed husband sat, Still rigid in her golden motionless pose, A statue of the fire of the inner sun.” Savitri-477 “The Woman answered not. Her high nude soul, Stripped of the girdle of mortality, Against fixed destiny and the grooves of law Stood up in its sheer will a primal force. Still like a statue on its pedestal, Lone in the silence and to vastness bared, Against midnight’s dumb abysses piled in front A columned shaft of fire and light she rose.” Savitri-581 “My soul can meet them (Law and Fate) with its living fire.” Savitri-589 Its second objective is to bridge the gulf between the dream truth and earth fact through annulment of manifold void and oblivion and sharp self-seeking tears the Consciousness that can keep the passage open for the virgin Fire. The Spirit in an ignorant world must rescue its prisoned Consciousness. During the auspicious period when the inner fires are lit and the life’s cherished guests are kept outside, our Spirit sits alone and bridges its gulfs; a wider Consciousness then opens its doors and leaves a huge white stamp upon our subtle and bright sheaths. Thus, Nature is lifted to a wider breath and becomes plastic and passive to an all-shaping fire and always Heaven’s truth brood in life’s nether deep and even in her obscurest members burns that fire. If our Souls could see, love and clasp God’s Truth, if His infinite radiance would seize our hearts then earthly life becomes the Life Divine. The Psychic being enjoys more power than the Gods and the living Guru . When Savitri’s mother asked Narad to change the destiny of her daughter, he refused as that was beyond his capacity. Only Savitri’s Psychic being has the power to change Satyavan’s destiny. The discovery of the Soul or the virgin Fire is identified as ‘one man’s perfection’⁴¹ or ‘one soul’s ambition’⁴² that can still save the world and lift up the Consciousness of the whole race. Out of the wood and stone of our nature’s stuff a temple is built where the Psychic God can dwell safely with deep agreement between Truth and Life and one needs no outer guidance. He felt the unending future and lived with the unbeginning past and the Soul’s experience of time and space changes as one moves in the multiple inner worlds. The Third Object of the Virgins’ Fortress or the Virgin Sun: “And high dependencies of her virgin sun ” Savitri-124 “Climbed through white rays to meet an unseen Sun.” Savitri-23 “His soul, mind, heart became a single sun;” Savitri-37 “We cannot free our gaze to reach wisdom’s sun.” Savitri-53 “And lived in the rays of an intuitive Sun.” Savitri-299 “And in the ray reveal the parent sun:” Savitri-312 “O Truth defended in thy secret sun,” Savitri-345 “And the inner sight adored an unseen sun.” Savitri-351 “Thus lighting earth around her like a sun,” Savitri-366 “The sunlight’s radiant blessing clasped my brow,” Savitri-404 “And sunlight grows a shadow of thy hue” Savitri-408 “But now the gold link comes to me with thy feet And His gold sun has shone on me from thy face.” Savitri-408 “And lives in a great light of inner suns.” Savitri-421 “Aspiring to live near the deathless sun.” Savitri-452 “A ray has touched him from the eternal sun;” Savitri-622 “Heaven’s sun forces its way through death and night; Its light is seen upon our being’s verge.” Savitri-648 There is a Consciousness to which the mind cannot touch, speech cannot utter and thought cannot reveal. It is the source of all conscious existence, thought and idea. At Savitri’s will the inscrutable Supermind leans down inverting the Spirit’s apex towards life to control its restless seas; our human ignorance moves towards the Truth to make Nescience the field of Omniscience and Nature climbs towards God’s identity and canalises the seas of Omnipotence. A Divine force flows through tissue, vein and body’s cell, all the thought, breath, speech and act shall be the glow of the suns, every feeling, tissue and cell takes part in beatitude. Often a lustrous inner and greater dawn shall come; common nature and common acts feel a wide uplift and the body’s cells must hold the Immortal’s flame. The Truth Light strikes by surprise the Nature’s massive roots of trance and wake the dumb Self in the Inconscient depths and raise the lost power of Inconscient Self from the python sleep. A golden fire invaded and burned the night’s heart, Inconscient grew conscious, Night felt the living touch and transformed till a few black remnants stained that Ray. The third objective of the Virgins’ Fortress is to build a similar bridge between the subtle physical and the highest experience of Truth Supreme through the movement of Consciousness that seems to recoil from reaching its Source, the Virgin Sun. How can one cross the gulf between her dream world and the Truth Supreme whose fragment can light the Soul? When Savitri was able to cross this gulf, the Supramental Light invaded all the occult centres and finally captured and possessed Death , the Godhead of the Inconscient world. A Light like a burning tongue licked up his thought, heart, veins and his darkness perished in her blaze. Her mastering word commanded every limb and left no room for his enormous dark will to activate. His body was eaten by light and the Spirit devoured. In the dream twilight of that symbol world, the Death vanished into the Void of Inconscient abandoning the hope to make man’s Soul his prey. So it is through activation of Supramental Force that the Death’s reign can be annulled from the earthly scene. The Fourth Object of the Virgins’ Fortress or the Virgin Earth: "A crown of the architecture of the worlds, A mystery of married Earth and Heaven Annexed divinity to the mortal scheme." Savitri-25 “And earth grow unexpectedly divine.” Savitri-55 “There are brighter earths and wider heavens than ours.” Savitri-111 “Heaven’s joys might have been earth’s if earth were pure ” Savitri-123 “She conquers earth, her field, then claims the heavens.” Savitri-134 “The world quivers with a God-light at its core,” Savitri-168 “On every plane, this Greatness must create. On earth, in heaven, in hell she is the same; Of every fate she takes her mighty part.” Savitri-179 “Earth she would lift to neighbourhood with heaven,” Savitri-196 “Curing the antithesis twixt heaven and hell” Savitri-235 “Earth-nature stood reborn, comrade of heaven.” Savitri-236 “Earth’s consciousness may marry with the Sun,” Savitri-256 “She made earth her home, for whom heaven was too small.” Savitri-275 “Earth was the comrade of a happy sun.” Savitri-351 “Earth couched alone with her great lover Heaven,” Savitri-390 “Earth shall be made a home of Heaven’s light," Savitri-451 “Earth must transform herself and equal Heaven Or Heaven descend into earth’s mortal state.” Savitri-486 “Her Spirit saw the world as living God;” Savitri-556 “Heaven ever young and earth too firm and old” Savitri-603 “Too far thy heavens for me from suffering men. Imperfect is the joy not shared by all.” Savitri-686 “Make earth almost the mate and peer of heaven,” Savitri-706 The earth could have been made equal and peer of heaven and heaven’s joy could have stabilised here, had the earth been pure and virgin. If the dream of the Virgins’ Fortress can extend towards the realisation of a Virgin Earth, then through the earth’s virgin form the Formless will shine with all resplendence and glory and establish the empire of the Soul and lift the earth to the neighbourhood with Heaven. Thus, all discords are healed that Time’s torn heart has made and immortality captures Time and carries ahead the Life. Her Spirit saw this apparent world as the living God and all was He. This wide world was her Spirit’s circumference and her Being was a circle without circumference and she surpassed all cosmic bound and more and more spread into infinity. She was the subconscient life of tree and flower who climbed in man to God. The cosmos flowered in her and she was its bed. This apparent surrounding world and the vast darkness of the Inconscient world have always questioned Savitri’s virgin Power and mocked her mighty mortal birth and death. It is easy for the God to build Heaven, Earth is His difficult field. Earth can retain her virginity through the tapasya of her fit and high Souls, who can incarnate the white passion of the Divine Mother’s force and call down to earth some living form of her, or Heaven shall lean down from all sides of earth to transform earth life to equal heaven. Supermind shall be his nature’s fount and a mightier race shall inhabit the mortal’s world. The Eternal Truth shall bring a magic change moulding his thoughts and acts, the Divine harmony, beauty and joy shall mould his life and even the body shall remember the God. The Superman shall be born as Nature’s King and make Earth almost a mate and peer of heaven. His presence shall transfigure Matter’s world and light up Truth’s fire in Nature’s night. Even the multitude shall hear the Divine voice, turn to commune with the Spirit within, enter into light and strive to obey the higher Spiritual law. Mere men into Spiritual being grow; Truth will dictate their life, thought, speech and act; common natures feel the wide uplift, common acts are illumined by the Spirit’s ray and Deity will be revealed in common things. Earth can be made a stepping stone to Heaven. The Soul saw Heaven’s limiting boundaries and a joy exceeding Earth’s and Heaven’s poured down. Earth will be a field and camp of God pitched in human time. Seven immortal sublime subtle Earths were seen behind this gross earth and they arose beneath the triple mystic Heaven of Sat, Chit and Ananda. Thus, all Earth becomes the Spirit’s manifest home or we realise a Supramentalised earth which becomes equal and peer of heaven. Recapitulation: “Iconoclast and shatterer of Time’s forts , Overleaping limit and exceeding norm, It lit the thoughts that glow through the centuries And moved to acts of superhuman force.” Savitri-259 “The string of forts t hat make the frail defence Safeguarding us against the enormous world,” Savitri-528 Savitri book has issued an injunction on the ‘too great’³³ Souls to walk alone in ‘mighty solitude’³ ³ and discourages them to waste time in their effort to create a Soul of their own kind or lokasangraha ; for an earth-nature-bound Soul cannot bear the Spirit’s absolute power and he cannot bear a million wounds of time. These great Souls' own strength is their most faithful and precious companion to tread the difficult and dateless path in the world journey, inner exploration, world transformation and to help inwardly humanity’s blind and suffering life. Savitri book also proposes developed Soul Sadhak to accept the Psychic being as the only and one and the best friend of his whole life and all life or "His only comrade is the Strength within."³ ³ The above injunction can be a little modified and extended to seeking Souls, Sadhaka Souls, child Souls and integrated Souls. A moderate seeker of the Virgins’ Fortress must first seek the protection of his (her) virginity through Savitri’s touch and then he must be preoccupied entirely in integrating and strengthening this purity, thus, ascending himself to the status of a true virgin Sadhaka . He will adore Savitri as the Protector and Lord of Virginity and shall aspire for her Touch, Influence and Presence wholly. A virgin Sadhaka of the Virgins’ Fortress will open himself only towards her Law of Virginity and obey her command alone. He will identify that all the problems of existence can be resolved by restoring the virgin Consciousness. Thus, he will ascend to the status of consecrated virgin Child and will have two realisations simultaneously that of (1) The Mother as the manifestation of Savitri in this life and (2) Savitri as the manifestation of The Mother in all life. Alternatively, he will realise that the exclusive Mother has extended herself as the All-Mother of All Life and the All-Mother has chosen a mortal birth for diffusion of Her Divinity in this life. He will accept this world as God fulfilled in outwardness and foresees in this half-built and half-finished world its large virgin future. Thus, he can ascend to the status of an Integrated virgin Yogi and will be preoccupied in his entire effort to reveal Savitri, the All-Mother in humanity. The True Virgins’ Fortress will stand as a substitute of The Mother’s Fortress of extreme Spirituality and will survive as the highest hope of an evolutionary accelerator for the whole of humanity. This world itself is now a fortress of moderate Spirituality where men pursue growth, progress and change through the universalisation of Religion and Science. The pace of this growth can take a decisive change when humanity turns towards Spirituality which is a leap of action from the unconscious Yoga of Nature to the conscious Yoga of the Soul. Savitri draws heaven-seeking and world-shunning liberated Souls earthward to reconcile Spirit and Nature and fills in them with the equal Divine Presence and builds in the abysm of hell a road for Heaven’s descent. Thus, Earth retains her virginity and becomes a temple ground of the self-existent Virgins’ Fortress of a great golden dawn. If an individual is having direct contact with the Divine and if he utilises this Dynamic Divine union initially for individual transformation of Nature and finally for world transformation,⁵⁵ then a Divine Centre or Ashram is born. Integral Yoga foresees a hierarchy of a collective body with one liberated Soul at its centre, known as the ‘Divine Centre,’ or collective group with more than one liberated Gnostic Soul or ‘spread beyond the individual’⁵ ⁶ known as the ‘Gnostic Centre’ or a Centre without Soul Centre/Central Representative, known as ‘priestless shrine’⁵⁷ where all are liberated souls, identified as ‘virgin bridals of the dawn’⁵⁸ symbolising the purity of collective living or ‘citizens of that mother State’⁵⁹ symbolising selfless Spiritual fosterers or ‘nude god-children’⁶⁰ who ‘steeped existence in their youth of soul.’⁶¹ The action of the Divine Mother in a rare ‘priestless shrine’ beyond the Divine Centre will be the pursuit of the Divine in isolation, alone, without the aid of collectivity, without the law of collective living, without the help of fixed Shastra and the flow of the Transcendent and Universal Divine Love will be further reinforced through realisation of ‘seven-fold Personal Divine Love.’⁶⁵ Before meeting Paramatma Satyavan, Paraprakriti Savitri came across twelve types of liberated Souls,⁶² who were having Divine realisations in twelve specialised fields. They were satisfied with their partial Spiritual achievements and were considered unfit to hold Savitri’s comprehensive Divine Love, and hence, Virgins’ Fortress could not be dreamed with these liberated Souls. These Master Souls were fit to build Ascetics’ Fortress, the Divine Centre and the Gnostic Centre. To hold Savitri’s comprehensive Divine Love or ‘hold God’s birth,’ a Soul is ‘made ready through a thousand years.’⁶³ Before discovering a Virgins’ Fortress without, one has to discover the Virgin’s fortress within, of meeting ground of Paramatma Satyavan and Paraprakriti Savitri in the heart centre or ‘The incarnate dual Power shall open God’s’⁶⁴ Supreme door. OM TAT SAT References: 1: Savitri-44, 2: Savitri-170, 3: Savitri-479, 4: Savitri-380, 5: Savitri-384, 6: Savitri-385, 7: Savitri-389, 8: Savitri-391, 9: Savitri-392, 10: Savitri-392, 11: Savitri-393, 12: Savitri-411, 13: Savitri-411, 14: Savitri-435, 15: Savitri-468, 16: Savitri-724, 17: Savitri-187, 18: Savitri-81, 19: Savitri-14, 20: Savitri-496, 21: Savitri-48, 22: Savitri-175, 23: Savitri-211, 24: Savitri-428, 25: Savitri-412, 26: “We have the emergence of that Conscious Being in an involved and inevitably evolving Life, Mind and Supermind as the condition of our activities; for it is this evolution which has enabled man to appear in Matter and it is this evolution which will enable him progressively to manifest God in the body, — the universal Incarnation.” CWSA-21/The Life Divine/p-64, 27: Savitri-126, 28: Savitri-430, 29: Savitri-501, 30: Savitri-343, 31: Savitri-530, 32: Savitri-240, 33: "Whoever is too great must lonely live. Adored he walks in mighty solitude; Vain is his labour to create his kind, His only comrade is the Strength within."Savitri-368, "As a star, uncompanioned, moves in heaven Unastonished by the immensities of Space, Travelling infinity by its own light, The great are strongest when they stand alone ." Savitri-460, “Moreover, he who wants to do “intensive sadhana” must be able to isolate himself from his surroundings and, if necessary, to sit in deep meditation even on a battlefield in the midst of the roaring guns.” TMCW-14/Words of the Mother-II/p-47 “It seems to me that humanity has made some progress and the true victory must be won in life itself…You must know how to live alone with the Eternal and Infinite in the midst of all circumstances. You must know how to be free, with the Supreme as your companion, in the midst of all occupations. That is indeed the true victory.” The Mother/TMCW-3/Questions and Answers-1929/p-276 “Then there were the few—the rare individuals— who are ready to make the necessary effort to prepare themselves for the transformation and to attract the new forces, try to adapt matter, seek the means of expression and so forth. Those are ready for Sri Aurobindo’s Yoga. They are very few. There are even those who have the sense of sacrifice and are ready have a hard and difficult life, as long as it leads them or helps them towards this future transformation. But they should not, they should in no way try to influence others and make them share their own effort: that would be quite unjust – not only unjust, but extremely clumsy because it would alter the universal – or at least terrestrial – rhythm and movement, and instead of helping, it would cause conflicts and result in chaos.” The Mother Agenda/27th November, 1965, 34: Savitri-652, 35: Savitri-690, 36: Savitri-397, 37: Savitri-57, 38: Savitri-224, 39: Savitri-431, 40: Savitri-385, 41: Savitri-531, 42: Savitri-44, 43: Savitri-10, 44: Savitri-19, 45: Savitri-310, 46: CWSA-22/The Life Divine/p-812, 47: Savitri-491, 48: Savitri-497, 49: Savitri-163, 50: Savitri-500, 51: “She (Mother of seven sorrows) looked out far and saw from inner mind” Savitri-503 “August on her seat in the inner world of Mind, The Mother of Might looked down on passing things,” Savitri-508 “She (Mother of Light) came into a high and happy space (of inner mind), A wide tower of vision whence all could be seen” Svitri-514 52: Savitri-638, 53: Savitri-26, 54: “Since you feel that you are weak in regard to women, never touch a woman. Never allow a woman to touch you.” TMCW-17/More Answers from the Mother/p-13, 55: CWSA-23/The Synthesis of Yoga/p-58, 56: CWSA-23/The Synthesis of Yoga/p-90, 57: Savitri-368, 58: Savitri-401, 59: Savitri-262, 60: Savitri-126, 61: Savitri-127, 62: Savitri-382, 63: Savitri-398, 64: Savitri-705, 65: “Discipleship to God the Teacher, sonship to God the Father, tenderness of God the Mother, clasp of the hand of the divine Friend, laughter and sport with our comrade and boy-Play-fellow, blissful servitude to God the Master, rapturous love of our divine Paramour, these are seven beatitudes of life in the human body. Canst thou unite all these in a single supreme and rainbow-hued relation? Then hast thou no need of any heaven and thou exceedest the emancipation of the Adwaitin.” SABCL/17/The Hour of God-137 (Above Aphorism hints that seven-fold personal relation with the Divine in Psychic and Supramental plane of an integral Yogi is more precious than the realisation of impersonal Divine in Spiritual plane of the Adwaitin.), “(The Divine is) the perfect Personality capable of all relations even to the most human, concrete and intimate; for he is friend, comrade, lover, playmate, guide, teacher, master, ministrant of knowledge or ministrant of joy, yet in all relations unbound, free and absolute. This too the divinised man becomes in the measure of his attainment...” CWSA/19/Essays on the Gita-141, “But behind all these and in them he (a Sadhaka) has felt a Divinity who is all these things, a Bringer of Light, a Guide and All-Knower, a Master of Force, a Giver of Bliss, Friend, Helper, Father, Mother, Playmate in the world-game, an absolute Master of his being, his soul’s Beloved and Lover. All (the seven-fold personal) relations known to human personality are there in the soul’s contact with the Divine; but they rise towards super human levels and compel him (a Sadhaka) towards a divine nature.” CWSA/23/The Synthesis of Yoga/p-129, 66: "The ego cannot see where it is being led; it revolts against the leading, loses confidence, loses courage. These failings would not matter; for the divine Guide within is not offended by our revolt, not discouraged by our want of faith or repelled by our weakness; he has the entire love of the mother and the entire patience of the teacher. " Sri Aurobindo/CWSA-23/The Synthesis of Yoga/p-64, 67: (King Aswapati said Savitri) "Virgin who comest perfected by joy , Reveal the name thy sudden heart-beats learned. Whom hast thou chosen, kingliest among men?” Savitri-424, "The Lord stands in the heart, says the Gita, — by which it means of course the heart of the subtle being, the nodus of the emotions, sensations, mental consciousness, where the individual Purusha also is seated, — but he stands there veiled, enveloped by his Maya. But above, on a plane within us but now superconscient to us, called heaven by the ancient mystics, the Lord and the Jiva stand together revealed as of one essence of being, the Father and the Son of certain symbolisms, the Divine Being and the divine Man who comes forth from Him born of the higher divine Nature, the virgin Mother , para prakriti, para maya , into the lower or human nature." CWSA-19/Essays on the Gita/p-162-163, 68: Savitri-126, Download this WEB PAGE as a PDF file: “An incarnation is always through a human mother, though there have been one or two cases in which a virgin birth has been proclaimed (Christ, Buddha ). The only other meaning — unless we suppose an unprecedented miracle — might be a descent such as sometimes happens, the Godhead manifesting in somebody who at birth was a Vibhuti, not at once the full incarnation.” Sri Aurobindo CWSA-35/Letters on Himself and the Ashram/p-400 , “Whatever is significant in the outward life is so because it is a symbol of what has been realised within himself and one may go on and say that the inner life also is only significant as an expression, a living representation of the movement of the Divinity behind it. That is why we need not enquire whether the stories about Krishna were transcripts, however loose, of his acts on earth or are symbol-representations of what Krishna was and is for men, of the Divinity expressing itself in the figure of Krishna. Buddha’s r enunciation, his temptation by Mara , his enlightenment under the Bo-Tree are such symbols, so too the virgin birth , the temptation in the desert, the crucifixion of Christ are such symbols true by what they signify, even if they are not scrupulously recorded historical events.” Sri Aurobindo CWSA-28/Letters on Yoga-I/p-479

Subconscient Education "Surely you could not believe that sadhana could be done without facing some difficulties. As your aspiration is sincere, whatever was in the subconscient standing in the way of the Divine Realisation, has come to the surface in order to be transformed. There is nothing there to make you sad or depressed — on the contrary you ought to rejoice at these occasions to make progress and never forget to lean for support and help on my love, force and blessings." The Mother TMCW/Vol-14/p-227 “No, as long as the world isn't changed, death doesn't matter in the least, and when the world is changed, there will be no more death, that's all. Or else it will be death for plants, death for animals, death for man (man as man), and for them, it will be a quite natural state, there won't be anything to feel sorry about...Death as it is understood, on the inner level, means the loss of consciousness. ...That would be the most the most dreadful and horrible thing, if it were possible... But it's not possible. If you have consciousness, it cannot be lost. Some things don't have consciousness yet, so little by little, little by little, they learn to have it; but the consciousness you have cannot be lost, that's not possible. All the deaths in the world cannot take it away from you, and that's why I smile – try, mon petit!... It's impossible.... Consciousness is something eternal. Consciousness is divine, consciousness is eternal, and NOTHING can destroy it... Appearances are another matter.... And it's only unconsciousness that's destroyed (meaning that there is an appearance of destruction), but not consciousness.... So then, all the drama – all the tragedy, all the horror, all the dread, all of it – is vital fabrication. Well, those who are God's warriors don't allow themselves to be affected by that. One smiles, "Yes, yes, you may put on a big show, we don't care; go ahead with the big show if you enjoy it." As for us, we know it's only a show – an ugly show, if you like, it's not pretty, but it's just a show.” The Mother The Mother’s Agenda/ December 10, 1965 Integral Subconscient Education: “Life in him learned its huge subconscient rear; The little fronts unlocked to the unseen Vasts; Her gulfs stood nude, her far transcendences Flamed in transparencies of crowded light.” Savitri-88 “Thus fallen, inconscient, frustrate, dense, inert, Sunk into inanimate and torpid drowse Earth lay, a drudge of sleep, forced to create By a subconscient yearning memory Left from a happiness dead before she was born, An alien wonder on her senseless breast.” Savitri-107 “In this slow ascension he must follow her pace Even from her faint and dim subconscious start: So only can earth’s last salvation come… Accepting subconscience, in dumb darkness’ reign A sojourner, she hoped not any more. There far away from Truth and luminous thought He saw the original seat, the separate birth Of the dethroned, deformed and suffering Power.” Savitri-135 “The troglodytes of the subconscious Mind, Ill-trained slow stammering interpreters Only of their small task’s routine aware And busy with the record in our cells, Concealed in the subliminal secrecies Mid an obscure occult machinery, Capture the mystic Morse whose measured lilt Transmits the messages of the cosmic Force. A whisper falls into life’s inner ear And echoes from the dun subconscient caves, Speech leaps, thought quivers, the heart vibrates, the will Answers and tissue and nerve obey the call.” Savitri-161-162 “In all things she sought their slumbering mystic truth, The unspoken Word that inspires unconscious forms; She groped in his deeps for an invisible Law, Fumbled in the dim subconscient for his mind And strove to find a way for spirit to be.” Savitri-222 “He looked below, but all was dark and mute. A noise was heard, between, of thought and prayer, A strife, a labour without end or pause; A vain and ignorant seeking raised its voice.” Savitri-287 “A shadowy unity with a vanished past Treasured in an old-world frame was lurking there, Secret, unnoted by the illumined mind, And in subconscious whispers and in dream Still murmured at the mind’s and spirit’s choice.” Savitri-317 “A grisly company of maladies Come, licensed lodgers, into man’s bodily house, Purveyors of death and torturers of life. In the malignant hollows of the world, In its subconscient cavern-passages Ambushed they lie waiting their hour to leap, Surrounding with danger the sieged city of life: Admitted into the citadel of man’s days They mine his force and maim or suddenly kill. Ourselves within us lethal forces nurse; We make of our own enemies our guests:” Savitri-439 “Interned, submerged, hidden in Matter’s trance Awoke to itself the dreamer, sleeping Mind; It made a visible realm out of its dreams, It drew its shapes from the subconscient depths, Then turned to look upon the world it had made.” Savitri-443 “On a dim ocean of subconscient life A formless surface consciousness awoke:” Savitri-477 “Even in the tracts of sleep is scant repose; He mocks life’s steps in strange subconscient dreams, He strays in a subtle realm of symbol scenes, His night with thin-air visions and dim forms He packs or peoples with slight drifting shapes And only a moment spends in silent Self.” Savitri-479 “The Titan and the Fury and the Djinn Lie bound in the subconscient’s cavern pit And the Beast grovels in his antre den: Dire mutterings rise and murmur in their drowse.” Savitri-480 “In the dim gleam of habit’s passages, In the subconscient’s darkling corridors All things are carried by the porter nerves And nothing checked by subterranean mind, Unstudied by the guardians of the doors And passed by a blind instinctive memory, The old gang dismissed, old cancelled passports serve. Nothing is wholly dead that once had lived; In dim tunnels of the world’s being and in ours The old rejected nature still survives; The corpses of its slain thoughts raise their heads And visit mind’s nocturnal walks in sleep, Its stifled impulses breathe and move and rise; All keeps a phantom immortality.” Savitri-483-484 “Across a perilous border line she passed Where Life dips into the subconscient dusk Or struggles from Matter into chaos of mind, Aswarm with elemental entities And fluttering shapes of vague half-bodied thought And crude beginnings of incontinent force.” Savitri-489-90 “Approaching loomed a giant head of Life Ungoverned by mind or soul, subconscient, vast. It tossed all power into a single drive, It made its power a might of dangerous seas.” Savitri-491 “All moods unlovely, evil and untrue Forsake their stations in fierce disarray And hide their shame in the subconscient’s dusk.” Savitri-531 “The dim subconscient’s incoherent hints Laid bare a meaning twisted, deep and strange, The bizarre secret of their fumbling speech, Their links with underlying reality.” Savitri-541 “Often our thoughts are finished cosmic wares Admitted by a silent office gate And passed through the subconscient’s galleries, Then issued in Time’s mart as private make.” Savitri-542 “She was a subconscient life of tree and flower, The outbreak of the honied buds of spring; She burned in the passion and splendour of the rose, She was the red heart of the passion-flower, The dream-white of the lotus in its pool. Out of subconscient life she climbed to mind, She was thought and the passion of the world’s heart, She was the godhead hid in the heart of man, She was the climbing of his soul to God.” Savitri-557 “In inert Matter breathed a slumbering Life, In a subconscient Life Mind lay asleep; In waking Life it stretched its giant limbs To shake from it the torpor of its drowse; A senseless substance quivered into sense, The world’s heart commenced to beat, its eyes to see, In the crowded dumb vibrations of a brain Thought fumbled in a ring to find itself, Discovered speech and fed the new-born Word That bridged with spans of light the world’s ignorance.” Savitri-622 The Mother’s Consciousness is that which rests on the One and acts in the All, transcends All and denies none, sees all but lives for its transcendent task, becomes All and yet transcends the mystic whole, All-ruler and is ruled by none, transcends the Light and the Darkness and yet one with the Absolute, Eternal and All-knowing it suffers mortal birth and death and in Subconscient waits Her largest unfinished task. Our Subconscient is behind our waking awareness, a submerged consciousness below and in a way inferior, less organized and the lowest occult province of our nature. Its effect upon mind, life and body are automatic, uncalled, involuntary and not under our control. Our vital-physical part is not conscious of its own operations or has only a suppressed consciousness or no-consciousness like the plant on inchoate consciousness like the incipient animal. Most of the operations of the physical body are really subconscious to our mind and are not aware of its hidden operations. We are aware of a vitality working in the bodily substance, which is also for the most part subconscious to our mind and we can observe some of its movements and reactions. Some of the suppressed vital operations are forcible activation of disease¹⁵ and disorder rather than good health and regular rhythm, death is more poignant than the restoration of life, pain and pleasure and other nervous physical sensations are more natural than the self-existent bliss and they are not under control of waking Mind¹⁶ and waking Will. All this is possible because the body has a Subconscient consciousness of its own and counts in our total self-expression. Here in the Subconscient physical there is no organized self-consciousness, but only a sense of action and reaction, movement, impulse, desire, need, necessary activities imposed by nature, hunger, sense-instinct, insensibility, impressions of past events, habits, fixed mental and vital formations, fixed forms of character, thus originating and influencing many activities of our nature. And this inferior awareness is obscure, limited, automatic and sends them up by an occult process to the waking consciousness and do not depend upon mind’s perception and response. Men are ordinarily neither conscious of Superconscient above nor the Subconscient below ‘but by sadhana they can become aware’²⁶ of these subtle worlds. Other than this vital and physical substratum of Subconscient there is also something like true subconscious which is the Inconscient vibrating on the borders of consciousness, sending up its dark vibrations to be changed into conscious stuff, return of past chaotic habits to the surface consciousness, erupting perilous vibrations, untraceable motives and impulsions and perturbations of physical and vital mind and their regular visit in dream and waking state. Subconscient Education² is the extension of Supramental Education³ to alight the riches of the Subconscient cave and it is open towards the Self of the world through its world experience. The principle and power of perfection of Subconscient sheath are veiled in the lower mental Maya and wrapped up in a dark cover. Each thing in Nature, animate or inanimate is governed by the indwelling Vision and Power, to us Subconscient or Inconscient because we have lost mental contact with it but not unconscious to itself, rather profoundly and universally conscious in subliminal and Superconscient planes. So, each thing which seems to us subconscious, obeys the real idea of the divine Supermind within it. It is the self-aware Truth of being in which self-knowledge is inseparable from the self-existence. So, the Subconscient Self is the impeccable self-vision and the inevitable force of a sole and self-fulfilling Existence. By the pressure of Supramental Force²⁷ the Subconscient Self opens by which the Subconscient transformation becomes relatively profound, facile and easy. This transformation gives an extraordinary sensation, ‘all the disorder, all the ugliness, all the suffering, all the misery, all of that isn't true! It's not true, THAT is true.’⁴ ‘We must face integral life with all that it still entails in terms of ugliness, falsehood and cruelty, but while taking care to discover in ourselves the source of all goodness, all beauty, all light and all truth, in order to consciously put that source in contact with the world so it may transform it…That is infinitely more difficult than fleeing or closing one’s eyes so as not to see – but it is the only really effective way, the way of those who are truly strong and pure and capable of manifesting the Truth.’⁵ ‘On the moral level (that is to say, the level of attitudes, character, reactions), it’s very visible; even sometimes on the physical level: something suddenly disappears – as we had the experience when Sri Aurobindo would remove a pain (the Mother shows a hand of the subtle physical coming and taking away the pain), we would wonder ... "Ah!" Gone, vanished, like that. But it’s not constant, not general, it’s only to show it can be like that through the fact that it happens in one case or another – to show that things CAN be like that…’⁷ The Book-10 of Savitri is identified as The Book of Double Twilight. The first twilight is created by the invasion of fathomless Light above the head to the dark Subconscient plane below and the second twilight is created either by the invasion of darkness below to the bright Subconscient plane or by the invasion of fathomless Light below the feet through the opening of Subconscient and Inconscient Selves to dark Subconscient sheath. The Book-10, Canto-1 concentrates on Subconscient transformation⁶ by Psychic, Spiritual and Supramental invasion to a dark Subconscient sheath. They are identified as: Psychic invasion: “As when a goddess’ bosom dimly moves To first desire and her white soul transfigured , A glimmering Eden crossed by faery gleams, Trembles to expectation’s fiery wand, But nothing is familiar yet with bliss.” Savitri-604 “A comrade of the Ray and Mist and Flame, By a moon-bright face a brilliant moment drawn, Almost she seemed a thought mid floating thoughts, Seen hardly by a visionary mind Amid the white inward musings of the soul . Half-vanquished by the dream-happiness around, Awhile she moved on an enchantment’s soil, But still remained possessor of her soul.” Savitri-605-606 Spiritual Invasion: “Here in this seat of Darkness mute and lone, In the heart of everlasting Nothingness Light conquered now even by that feeble beam : Its faint infiltration drilled the blind deaf mass; Almost it changed into a glimmering sight That housed the phantom of an aureate Sun Whose orb pupilled the eye of Nothingness. Savitri-601 Supramental Invasion: “A golden fire came in and burned Night’s heart; Her dusky mindlessness began to dream; The Inconscient conscious grew, Night felt and thought.” Savitri-601 “Above, her spirit in its mighty trance Saw all, but lived for its transcendent task, Immutable like a fixed eternal star.” Savitri-606 ‘The subconscient in the ordinary man includes the larger part of the vital being and the physical mind and also the secret body-consciousness.’⁹ The whole of humanity is now going through this Subconscient¹⁸ transformation unconsciously and few prepared vessels are going through this transformation consciously. Those who are open towards Subconscient¹⁹ transformation will feel all the time a Divine Force is entering the mind, vital, body, and Subconscient²⁰ sheaths in a very minuscule manner. When this descent of Divine force is strong enough to be felt as a higher body temperature of fever, then its outcome is a miracle in Subconscient²¹ sheath, resulting in some Divine manifestation. In the previous Cantos of the whole book, (1) we get the information that if our Psychic and Spiritual beings are open then beings of those higher planes will accompany us and assist us in our sadhana , involve in many creative actions, and call down divine energies. Integral Yoga identifies ten Selves and their opening activates affirmative Beings belonging to higher planes. (2) Similarly, through our untransformed nature, asuric beings or dark energies enter our system and do their destructive and pessimistic action both in waking and dream states.¹⁰ (3) We also get this information from Savitri that like our parents, some invisible beings pursue us in this birth and take care of us. Similarly, some beings accompany us from our previous births. So, we have to remember that neither this world, nor any creative action, nor any destructive action, nor any powers and personalities that are acting through us are our own. (4) Now, in this book-10, Canto-1, we get some new inputs that will assist in our Subconscient transformation action. It describes some invisible beings identified as ‘morning twilight of the gods’²⁸ who assist us in our sadhana and carry us from the twilight physical mind, twilight vital mind, and twilight intellect to complete and integral Divine Light, Wisdom, Delight, etc. Now we will concentrate on the character of these affirmative twilight beings. Their forms arise from our sleep and they justify the long night followed by a new dawn and a new birth of consciousness. These dreaming deities look beyond the visible things and fashion in their thoughts, ideal worlds. By their presence ‘the heaviness of eyeless dark’ have overpassed and all the sorrow of the night perished. He who wakes in this twilight world, finds his dreams true and all ran after light and joy and love. This twilight world is an atmosphere that cannot dare too much light, love and delight yet breathes strange ecstasy and anticipates deeply of delight. This twilight world is surrounded by vague fields, vague pastures, vague trees, vague scenes, vague cattle, vague spirits, vague melodies and vague ideal lands without a goal but having sweet memories, mighty measures of thought, far chanting of gods with low disturbing voices of desire. These twilight gods are fugitive beings and natural habitants of the Subconscient world and they have the capacity to assist an individual to find his soul. In that Subconscient sheath, nothing there was fixed or stayed for long, no mortal feet can take rest upon that soil, no breath of life lingered embodied there, no joy can dance for long period and no beauty can settle there. Yet in that Subconscient²² world, the memory of gladness ever repeats the same note, shapes are strangely consistent, the same thoughts are constant passers-by, all charms are renewed unendingly, waits always to hear the music like the recurrence of a haunting rhyme. Divine touches incessantly, the things that never seized for Subconscient²³ transformation. The Divine Light showers as a trail of disappearing star and each Divine touch faints the vessel and the promise of unrealised bliss is heard. Psychic being participates in this Subconscient transformation through its purity, adoration and subtle presence and their unaware, momentary and escaping thrill is experienced as much sweeter than any rapture known to earth and heaven. Now we will concentrate on the line: “Heaven ever young and earth too firm and old”⁸ This line also suggests that when we open ourselves towards Divine Forces, we become young and energetic and when we keep the door open towards dark Subconscient²⁴ and inconscient undivine energies we become old and weak. This also suggests the presence of heavenly beings for Subconscient transformation whose raptures of creation last too long; their affirmative bold formations are too absolute and are too intimate with eternal things. They stand up sculptured on the eternal hills and win immortality by perfect physical form. These heavenly beings are too pure, too great, too meaningful without shadow and without incertitude. Thus, a golden hem of bliss is experienced along with the gleaming shoulder of some godlike hope and flying feet of fine desires. These heavenly beings are visitors from the morning star, satisfied with the first perfection of Psychic opening. They mingle in a passion of pursuit and thrill with the spray of joy…. Savitri, Book-10, Canto-2 represents ‘The Gospel of Death and Vanity of the Ideal,’ which is a Soul slaying truth and his (Death's) ideal appears to be in vain in resolving world problems. This Canto-2 proposes that to remain satisfied with a brief touch of Divine Force is a moderate and escapist Spirituality which cannot transform Nature but to prepare for that Truth which slowly and constantly infiltrates into the material vessel, which alone can expedite Subconscient transformation and transform Nature. ‘But when all the body’s cells, even in their most subconscious reactions, will come to know what I myself know, that the Supreme alone exists, when they will know that, it will be good – not before.’¹¹ Death’s ideal accepts the later Vedantic doctrine of the Soul’s (Jivatma’s) union with Spirit (Paramatma) and refuges the ancient Vedantic doctrine of the Spirit’s reconciliation with Matter. This Canto is important from four points of view. Firstly, it gives more description of the twilight of Subconscient²⁵ world which must be approached through faint infiltration of Truth Light (Or ‘Threatened (falsehood) with this faint beam of wandering Truth’ Savitri-585) and not the mundane, moderate and later Vedantic escape from material problems; secondly , here Sri Aurobindo defines the Soul slaying human love through the symbolic representation of Death’s gospel; thirdly in this Canto, the Supreme word, Mahavakya, of Savitri book is revealed and lastly , this Mahavakya is extended further as ancient Vedantic Solution of the problem of life. 1: We find in Death God, the reconciliation of three-fold personalities, that of mundane perfection, of moderate Spirituality and of Later Vedantic Spirituality. These three demonstrate their escapist trend towards life and submission to death which is either accepted as Spirit’s recoil from Matter or accepted as passage to the supreme abode of Param Dham . The double doors of escape are ‘Death of his body Matter’s gate to peace’¹⁷ and ‘Death of his soul his last felicity.’¹⁷ Mundane Perfection: (Death said) “They have traced a journey that foresees no goal. Aimless man toils in an uncertain world, Lulled by inconstant pauses of his pain, Scourged like a beast by the infinite desire, Bound to the chariot of the dreadful gods.” Savitri-587 (Death said) “But Mind, a glorious traveller in the sky, Walks lamely on the earth with footsteps slow; Hardly he can mould the life’s rebellious stuff, Hardly can he hold the galloping hooves of sense:” Savitri-615 (Death said) “This is the world in which thou mov’st, astray In the tangled pathways of the human mind, In the issueless circling of thy human life, Searching for thy soul and thinking God is here. But where is room for soul or place for God In the brute immensity of a machine?” Savitri-618 (Human love is) “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.” Saviti-618-19 “The souls of men have wandered from the Light And the great Mother turns away her face. The eyes of the creatrix Bliss are closed And sorrow’s touch has found her in her dreams.” Savitri-628 (Death said) “How shalt thou bring the Everlasting here? There is no house for him in hurrying Time. Vainly thou seekst in Matter’s world an aim; No aim is there, only a will to be.” Savitri-644 Moderate Spirituality: (Death said) “In the Alone there is no room for love.” Savitri-608 (Death said) “If Satyavan had lived, love would have died; But Satyavan is dead and love shall live A little while in thy sad breast, until His face and body fade on memory’s wall Where other bodies, other faces come.” Savitri-610, (Death said) “And thou, go back alone to thy frail world:” Savitri-612 (Death said) “Accept the brief light that falls upon thy days;” Savitri-620 Death said to Para-prakriti Savitri: “What knowst thou of earth’s rich and changing life Who thinkst that one man dead all joy must cease? Hope not to be unhappy till the end: For grief dies soon in the tired human heart; Soon other guests (human admirers) the empty chambers fill.” Savitri-637, Death said to Para-prakriti Savitri : “Return and try thy soul! Soon shalt thou find appeased that other men (human admirers) On lavish earth have beauty, strength and truth, And when thou hast half forgotten, one of these Shall wind himself around thy heart that needs Some human answering heart against thy breast; For who, being mortal, can dwell glad alone? Then Satyavan shall glide into the past, (Satyavan is the symbol of Paramatma) A gentle memory pushed away from thee By new love and thy children’s tender hands, Till thou shalt wonder if thou lov’dst at all. Such is the life earth’s travail has conceived, A constant stream that never is the same.” Savitri-637-638, Death said to Para-prakriti Savitri : “This truth I know that Satyavan is dead And even thy sweetness cannot lure him back. No magic Truth can bring the dead to life, No power of earth cancel the thing once done, No joy of the heart can last surviving death, No bliss persuade the past to live again. But Life alone can solace the mute Void And fill with thought the emptiness of Time. Leave then thy dead, O Savitri, and live.” Savitri-655-656 Later Vedantic Spirituality: “I think Sri Aurobindo deliberately made this Death very vulgar to discourage all the Illusionists and Nirvanists. ”²⁰ The Mother (Death said) “If thou desirest immortality, Be then alone sufficient to thy soul: Live in thyself; forget the man thou lov’st. My last grand death shall rescue thee from life; Then shalt thou rise into thy unmoved source.” Savitri-594 (Death said) “Earth only is there and not some heavenly source. If heavens there are they are veiled in their own light, If a Truth eternal somewhere reigns unknown, It burns in a tremendous void of God; For truth shines far from the falsehoods of the world; How can the heavens come down to unhappy earth Or the eternal lodge in drifting time?” Savitri-609 (Death said) “The Avatars have lived and died in vain, Vain was the sage’s thought, the prophet’s voice; In vain is seen the shining upward Way. Earth lies unchanged beneath the circling sun; She loves her fall and no omnipotence Her mortal imperfections can erase, Force on man’s crooked ignorance Heaven’s straight line Or colonise a world of death with gods.” Savitri-609-610 (Death said) “Heaven’s hour adjourned flees into bodiless Time. Death saves thee from this and saves Satyavan: He now is safe, delivered from himself; He travels to silence and felicity. Call him not back to the treacheries of earth And the poor petty life of animal Man. In my vast tranquil spaces let him sleep” Savitri-611 (Death said) “Renounce, forgetting joy and hope and tears, Thy passionate nature in the bosom profound Of a happy Nothingness and worldless Calm, Delivered into my mysterious rest. One with my fathomless Nihil all forget.” Savitri-612 (Death said) “How canst thou force to wed two eternal foes? Irreconcilable in their embrace They cancel the glory of their pure extremes: An unhappy wedlock maims their stunted force. How shall thy will make one the true and false? Where Matter is all, there Spirit is a dream: If all are the Spirit, Matter is a lie, And who was the liar who forged the universe? The Real with the unreal cannot mate. He who would turn to God, must leave the world; He who would live in the Spirit, must give up life; He who has met the Self, renounces self.” Savitri-635 “In vain his heart lifts up its yearning prayer, Peopling with brilliant Gods the formless Void; Then disappointed to the Void he turns And in its happy nothingness asks release, The calm Nirvana of his dream of self:” Savitri-644 “His truth in human thinking cannot dwell: If thou desirest Truth, then still thy mind For ever, slain by the dumb unseen Light.” Savitri-646 “If heavens there are whose gates are shut to grief, There seek the joy thou couldst not find on earth; Or in the imperishable hemisphere Where Light is native and Delight is king And Spirit is the deathless ground of things, Choose thy high station, child of Eternity. If thou art Spirit and Nature is thy robe, Cast off thy garb and be thy naked self Immutable in its undying truth, Alone for ever in the mute Alone. Turn then to God, for him leave all behind; Forgetting love, forgetting Satyavan, Annul thyself in his immobile peace. O soul, drown in his still beatitude. For thou must die to thyself to reach God’s height:” Savitri-647 2: Soul slaying Human Love: As per our study like Arjuna of the Gita, Death has raised twenty-three questions and indirectly hints at a passage to immortality. From the Arjuna we learn the lesson of Jivatma’s union with Paramatma , similarly, from Death’s conversation with Savitri , we can learn the lesson of reconciliation of Perfect Spirit with imperfect Matter. A Soul slaying human love, a soul-slaying word and a soul-slaying momentary work can slay the Psychic being. This means human association, thought bound to three gunas and any action by the pressure of three gunas can veil the Psychic being. Whereas Divine Love, Divine descended overhead knowledge and Divine action by the pressure of Divine Will can save and activate the Psychic being. (Death said) “Thy mortal longing made for thee a soul. This angel in thy body thou callst love, Who shapes his wings from thy emotion’s hues, In a ferment of thy body has been born And with the body that housed it it must die. It 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) “What is this love thy thought has deified, This sacred legend and immortal myth? It is a conscious yearning of thy flesh, It is a glorious burning of thy nerves, A rose of dream-splendour petalling thy mind, A great red rapture and torture of thy heart. A sudden transfiguration of thy days, It passes and the world is as before.” Savitri-610 (Death said) “If Satyavan had lived, love would have died; But Satyavan is dead and love shall live A little while in thy sad breast, until His face and body fade on memory’s wall Where other bodies, other faces come.” Savitri-610 (Death said) “Love cannot live by heavenly food alone, Only on sap of earth can it survive. 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. Or love may meet a dire and pitiless end By bitter treason, or wrath with cruel wounds Separate, or thy unsatisfied will to others Depart when first love’s joy lies stripped and slain: A dull indifference replaces fire Or an endearing habit imitates love: An outward and uneasy union lasts Or the routine of a life’s compromise:” Savitri-611 (Death said) “Two strive, constant associates without joy, Two egos straining in a single leash, Two minds divided by their jarring thoughts, Two spirits disjoined, for ever separate. Thus is the ideal falsified in man’s world; Trivial or sombre, disillusion comes, Life’s harsh reality stares at the soul:” Savitri-611 (Death said human love is) “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. Earth’s human wisdom is no great-browed power, And love no gleaming angel from the skies; If they aspire beyond earth’s dullard air, Arriving sunwards with frail waxen wings, How high could reach that forced unnatural flight? But not on earth can divine wisdom reign And not on earth can divine love be found; Heaven-born, only in heaven can they live; Or else there too perhaps they are shining dreams.” Savitri-618-619 3: Supreme Word of Savitri (Mahavakya): “If there is a yet happier greater god, Let him first wear the face of Satyavan And let his soul be one with him I love; So let him seek me that I may desire.” Savitri-614, A psychic being is identified as a greater God. That means if a Sadhaka has realised his Psychic Being in the heart centre, then his status is greater than Overmental God and he can call down Divine Love to earth and men. If he calls down Paramatma/ Purushottama/Supramental Purusha to the heart centre then he begins to wear the face of Satyavan and experiences static Divine union. With the prolongation of this union, dynamic Brahman/Paraprakriti/Supramental Mother comes down permanently to stay in the heart centre. Then heart centre becomes the meeting ground of Paramatma Satyavan and Paraprakriti Savitri and this dynamic union possesses material life and the cellular transformation begins the action. To Love and Possess equally Paramatma Satyavan and Paraprakriti Savitri in the heart centre is the supreme Word of Savitri and the extension of World transformation through the mighty descent of Divine Force. This is the condition of receiving Savitri’s comprehensive Divine Love. Here we divide this comprehensive Divine Love into four parts: Jivatma’s union with Paramatma (realisation of transcendent Divine) Jivatma’s union with Paraprakriti (Universalisation of Consciousness and beginning of individual transformation)) Parmatma’s union with Paraprakriti (beginning of cellular and world transformation.) Paraprakriti’s union with Aparaprakriti (Matter) (Subconscient transformation) When King Aswapati asked Savitri 'somewhere on the longing breast of earth, Thy unknown lover waits for thee the unknown,’ Savitri went across the world to meet her Lord. She met twelve types of liberated great Souls before meeting Satyavan but they were not fit to hold Savitri’s Comprehensive Divine Love. So, in order to hold Savitri’s comprehensive Divine Love, one has to ‘wear the face of Satyavan ’ or move the Consciousness comprehensively in all the above four ways. 4. Ancient Vedantic Spirituality as pursued by Savitri: In Savitri we find the personality of ancient Vedantic Seer. To become ancient Vedantist , a Sadhak has to realise the dynamic aspect of Psychic, Spiritual and Supramental Being. He can confront with Death and change his individual, collective and human destiny. (Savitri said) “Out of thy shadow give me back again Into earth’s flowering spaces Satyavan In the sweet transiency of human limbs To do with him my spirit’s burning will. I will bear with him the ancient Mother’s load, I will follow with him earth’s path that leads to God. Else shall the eternal spaces open to me, While round us strange horizons far recede, Travelling together the immense unknown. For I who have trod with him the tracts of Time, Can meet behind his steps whatever night Or unimaginable stupendous dawn Breaks on our spirits in the untrod Beyond. Wherever thou leadst his soul I shall pursue.” Savitri-590 (Savitri said) “A curse is laid on the pure joy of life: Delight, God’s sweetest sign and Beauty’s twin, Dreaded by aspiring saint and austere sage, Is shunned, a dangerous and ambiguous cheat, A specious trick of an infernal Power It tempts the soul to its self-hurt and fall.” Savitri-629 “Give me back Satyavan, my only lord. Thy thoughts are vacant to my soul that feels The deep eternal truth in transient things.” Savitri-637 “I am not bound by thought or sense or shape; I live in the glory of the Infinite, I am near to the Nameless and Unknowable, The Ineffable is now my household mate. But standing on Eternity’s luminous brink I have discovered that the world was He; I have met Spirit with spirit, Self with self, But I have loved too the body of my God. I have pursued him in his earthly form. A lonely freedom cannot satisfy A heart that has grown one with every heart: I am a deputy of the aspiring world, My spirit’s liberty I ask for all.” Savitri-649 Supreme Word of The Mother’s Agenda (Mahavakya ): The Mother’s Agenda is identified as a book of continuation of Sri Aurobindo’s unfinished Yoga of Self-perfection and after Sri Aurobindo’s departure the Mother was undergoing Subconscient transformation¹³ and cellular transformation experience. ‘Oh, it’s so easy to escape, so easy to say, ‘None of that concerns me. I belong to higher spheres, it doesn’t concern me.’…Anyway, it’s obvious that nobody has succeeded, so far not a single person– and I understand! I understand. When you find yourself face to face with it, you wonder, ‘How could anything possibly withstand this!’…My body was strongly built, solid, full of endurance – it had a tremendous energy, yet it’s beginning to feel that it isn’t easy.’¹² Subconscient and Inconscient transformation are identified as a very difficult and unending exercise to which one Avatara is not sufficient¹⁴ but successions of Avataras/Vibhutis must incarnate and descend to complete this great task of transformation. Thus, the Supreme word (Mahavakya ) of The Mother’s Agenda is identified as: “This (descent of Divine Force) has repeatedly been my experience lately, with a vision and a conviction, the conviction of an experience: the two vibrations (Truth vibration of Spirit and falsehood vibration of Matter) are like this (concomitant gesture indicating a superimposition and infiltration), all the time – all the time, all the time…May be the sense of wonder comes when the quantity that has infiltrated is large enough to be perceptible. But I have an impression – a very acute impression – that this phenomenon is going on all the time, all the time, everywhere, in a minuscule, infinitesimal way (gesture of a twinkling infiltration), and that in certain circumstances or conditions that are visible (visible to this vision: it's a sort of luminous swelling (of brain)– I can't explain), then, the mass of infiltration is sufficient to give the impression of a miracle. But otherwise, it's something going on all the time, all the time, all the time, continuously, (“A mystic slow transfiguration works.” Savitri-632) in the world (same twinkling gesture), like an infinitesimal amount of Falsehood replaced by Light ... Falsehood replaced by Light ... constantly…And this Vibration (which I feel and see) gives the feeling of a fire. That's probably what the Vedic Rishis translated as the "Flame" – in the human consciousness, in man, in Matter. They always spoke of a "Flame." It is indeed a vibration with the intensity of a higher fire… The body even felt several times, when the Work was very concentrated or condensed, that it is the equivalent of a fever.”² We find the supporting line of the above experience in Savitri : “Night felt assailed her heavy sombre reign; The splendour of some bright eternity Threatened with this faint beam of wandering Truth Her empire of the everlasting Nought.” Savitri-585 “Here in this seat of Darkness mute and lone, In the heart of everlasting Nothingness Light conquered now even by that feeble beam: Its faint infiltration drilled the blind deaf mass; Almost it changed into a glimmering sight That housed the phantom of an aureate Sun Whose orb pupilled the eye of Nothingness. A golden fire came in and burned Night’s heart; Her dusky mindlessness began to dream; The Inconscient conscious grew, Night felt and thought.” Savitri-601 “Her mind sat high pouring its golden beams, Her heart was a crowded temple of delight. A single lamp lit in perfection’s house, A bright pure image in a priestless shrine, Midst those encircling lives her spirit dwelt, Apart in herself until her hour of fate.” Savitri-368 Savitri was preparing to meet the hour of that fated day in which Satyavan would leave the earthly body and she was constantly accumulating Spiritual energy in the heart of her priestless shrine and that accumulated energy can drill the blind deaf mass of Subconscient sheath. OM TAT SAT References: 1: “Sri Aurobindo writes this about the chakra at the base of the spine: “The Muladhar is the centre of the physical consciousness proper, and all below in the body is the sheer physical, which as it goes downward becomes increasingly subconscient, but the real seat of the subconscient is below the body, as the real seat of the higher consciousness (superconscient) is above the body.” Bases of Yoga/ p. 133, 2: The Mother’s Agenda-25th March-1964 3: “The supramental world exists in a permanent way, and I am there permanently in a supramental body. I had proof of this today when my earthly consciousness went there and consciously remained there between two and three o’clock in the afternoon: I now know that for the two worlds to join in a constant and conscious relationship what is missing is an intermediate zone between the existing physical world and the supramental world as it exists. This zone has yet to be built, both in the individual consciousness and in the objective world, and it is being built. When formerly I used to speak of the new world that is being created, I was speaking of this intermediate zone. And similarly, when I am on ‘this’ side – that is, in the realm of the physical consciousness – and I see the supramental power, the supramental light and substance constantly permeating matter, I am seeing and participating in the construction of this zone.” The Mother’s Agenda/03.02.1958 4: “What's interesting is to follow this sort of change in the consciousness of the cells: a lot of them still have a sense of wonder at the fact that the Truth exists. That's the form it takes: a sense of wonder. "Ah, so that's what it is!" A wonder. A wonder at the existence, the UNIQUE existence of the Lord – a joy! Such an intense joy and a childlike wonder, you know: "Oh, so it's really like that!" And this goes on in one part of the body after another, one group of cells after another. Truly charming. And then, when the mantra comes spontaneously, oh! An adoration: "It's like that, like that! That is true, THAT is true – all the disorder, all the ugliness, all the suffering, all the misery, all of that isn't true! It's not true, THAT is true." And not with words (words make it very small): with an extraordinary sensation, extraordinary! Then ... it's the beginning of that sort of glorious, marvelous life. It's still at the stage of wonder; that is, something unexpected in its sublimity.” The Mother’s Agenda-25.03.1967 5: “If we consider that a child must only learn, know and be aware of what can keep him pure of all lower, crude, violent and degrading movements, then we should eliminate at one stroke the entire contact with the rest of mankind, beginning with all those accounts of wars, murders, conflicts and deceits that are called History; we should eliminate the present contact with family, parents and friends; and we should constantly control the child’s contact with all the vital impulses of his own being… This idea is what led to monastic life shut in a convent, or to ascetic life in the cave or the forest... This remedy has proved to be totally ineffective and has not pulled mankind out of its quagmire…According to Sri Aurobindo, the remedy is altogether different…We must face integral life with all that it still entails in terms of ugliness, falsehood and cruelty, but while taking care to discover in ourselves the source of all goodness, all beauty, all light and all truth, in order to consciously put that source in contact with the world so it may transform it…That is infinitely more difficult than fleeing or closing one’s eyes so as not to see – but it is the only really effective way, the way of those who are truly strong and pure and capable of manifesting the Truth.” The Mother’s Agenda-29.05.1968 6: “Why, why is this world like this, why? Why all these horrors, why?... That’s how the body was this morning. And it has the impression – just as it has that very strong, very strong sensation of being within the Lord – it has the impression of what that leads to, of what is to come. And then, with TOTAL trust, total. But it doesn’t yet know…It’s all the time – constantly, unceasingly – all the time brought face to face with this experience that when you are like this (Mother tips two fingers on one side), that is, turned to the Divine, things work out miraculously – miraculously ...it’s unbelievable; and being like that (Mother tips two fingers on the other side) is enough for everything to be disgusting, to go wrong, to grate: a TINY LITTLE movement either of trusting opening, or of the ordinary consciousness (not at all a consciousness of revolt or negation, not at all: merely the ordinary consciousness, the consciousness of life as people have it – the ordinary consciousness), and it’s enough ... things become appalling; and then, like this (gesture in the other direction): miraculously marvelous. For microscopic, unimportant things, you understand, that is to say, for EVERYTHING – no question of "important" or "unimportant" things, nothing of that sort – for everything it becomes simply miraculous, yet it’s the same thing! In one case you are in pain, you suffer, you are miserable, you even fall ill, and in the other case And it’s the same thing…But it has reached the point where now the body is quite astounded that one can live the ordinary life with the ordinary consciousness and be contented! It finds that appalling, you know, appalling. And that way of living in chaos, ugliness, wickedness, selfishness, violence, oh ... and cruelty and all possible horrors, and of finding it all perfectly natural.... That’s when the body says to itself, "It must be ... it must have been necessary as a stage in the development, and it’s an effect of the Grace, so there’s nothing to say, there’s only to admire."…But it’s absolutely certain – absolutely certain – that if the world, if the creation were as it appears to be to this bodily consciousness as it now is, there would be only one thing to do – to blot it out! That’s obviously the explanation of, and justification for, all nihilistic religions and philosophies. It takes a thoroughly unconscious insensitiveness to be able to live happily and contentedly in this horror that is the world. And all this IS the Lord, and not only IS the Lord but is WITHIN the Lord; that is to say, it’s not as we imagine it – things that were driven away, rejected – not at all, not at all: all this is there… WITHIN the Lord. So there… You see, the body has this experience of being completely disorganized, of having a cold, a pain here, a pain there ... and when it’s in a certain attitude (we may call it an attitude, I don’t know), at any rate in a certain state of consciousness: vanished! All that no longer exists, there’s not a trace – there’s no cold anymore, no pain anymore, nothing anymore, it’s all gone! Though it’s ready to come back.... And not only gone (which would be a psychological phenomenon), but the CIRCUMSTANCES of people and things around CHANGE! They become different: in one case, everything is like that – stubborn, twisted – and in the other ...So as a matter of fact, the body’s advantage over the mind is that it understands very well (for it, it’s natural) that all that way of seeing and speaking is only a way of seeing and speaking; you may have the opposite way and it may be just as true, and yet another way would be quite true, and finally all that one says and thinks is only ... ways of seeing. The mind has difficulty with that, but the body knows it very well, very well. But ... Inexpressible.” The Mother’s Agenda-04.12.1968, 7: “The experience is repeated in every detail, every field, like a demonstration through fact. And it’s not a "long process" of transformation: it’s like something turning around all at once (Mother turns over two fingers), and instead of seeing ugliness, falsehood, horror, suffering and all that, the body suddenly lives in bliss. And all things have remained the same, nothing has changed, except the consciousness…So there remains the question (this is something ahead, it’s probably coming): how is the experience to express itself materially? ... For the body itself, it’s perfectly obvious: for, say, an hour, or two, or three, it suffered a lot, very miserable (not a moral suffering: a wholly physical suffering), then all of a sudden, brrff! all gone.... The body has apparently remained the same (Mother looks at her hands), in its appearance, but instead of an inner disorder that makes it suffer, everything is fine, and there’s a great peace, a great tranquillity – everything is fine. But that’s for ONE body – how does that act on others?... It’s beginning to perceive the possibility in other consciousnesses. On the moral level (that is to say, the level of attitudes, character, reactions), it’s very visible; even sometimes on the physical level: something suddenly disappears – as we had the experience when Sri Aurobindo would remove a pain (Mother shows a hand of the subtle physical coming and taking away the pain), we would wonder ... "Ah!" Gone, vanished, like that. But it’s not constant, not general, it’s only to show it can be like that through the fact that it happens in one case or another – to show that things CAN be like that…We might put it this way: the body has the sense of being shut inside something – shut in, yes – shut as if inside a box, but it can see through; it sees and can also have an action (though limited) THROUGH something that’s still there and which must disappear. That "something" gives a sense of imprisonment. How is it to disappear? ... That I don’t know yet…There must be found the relationship between the consciousness in ONE body and the consciousness of the whole. And the extent of the dependence, and the extent of the independence; that is, how far the body can be transformed in its consciousness (and, necessarily as a result, in its appearance), how it can be transformed without ... without the transformation of the whole – how far? And to what extent is the transformation of the whole necessary to the transformation of the body? That remains to be discovered.” The Mother’s Agenda-21.12.1968 8: Savitri-603, 9: “The survival of the evil habits in sleep is easily explained and is a thing of common experience. It is a known psychological law that whatever is suppressed in the conscious mind remains in the subconscient being and recurs either in the waking state when the control is removed or else in sleep. Mental control by itself cannot eradicate anything entirely out of the being. The subconscient in the ordinary man includes the larger part of the vital being and the physical mind and also the secret body- consciousness. In order to make a true and complete change, one has to make all these conscious, to see clearly what is still there and to reject them from one layer after another till they have been entirely thrown out from the personal experience. Even then, they may remain and come back on the being from the surrounding universal forces and it is only when no part of the consciousness makes any response to these forces of the lower plane that the victory and transformation are absolutely complete.” CWSA-36/Autobiographical Notes-p-365, 10: “In the present case, of course, the body is always saying, ‘I am ready for everything – I will do anything at all’; yet I still can’t say that it has this. It’s trying to be completely ‘pure’ according to the spiritual concept – it doesn’t sense its separate personality. More and more, year after year, it has been striving to feel only the divine Presence, the divine Life, the divine Force and the divine Will, all within itself; and to feel that without them it is nothing, it doesn’t exist. This is fully realized in its consciousness (the conscious part). In the subconscient and inconscient, obviously... it is not realized otherwise, logically, it shouldn’t be ill…The whole disorder evidently originates from the subconscient and inconscient; all the more so as it came with various indications (sent by the hostile forces – but this can always be useful, provided you are careful) saying, ‘Yes, everything is going well in your higher centers, but...’(because the different points of attack have clearly followed the order of the centers). Four or five days ago, or maybe a week, before this latest difficulty occurred, I saw little beings coming out of the subconscient and saying, ‘Ah! Your legs haven’t had any trouble for a long time! It’s the turn of the lower centers!’ I swept it all away, of course, but....Taken this way, it could be an indication that all this needs ... a somewhat brutal preparation in order to be put in the necessary condition.” The Mother’s Agenda-11.02.1961, 11: “To realize what one has to realize, it is absolutely indispensable to be TOTALLY free of all ties with the ordinary, false consciousness common to material body-consciousness – the consciousness of the body-substance – deriving from the subconscient and the inconscient. This must not only be mastered (it has been mastered for a long time) – but there must be complete independence so that it no longer has the power to provoke any reaction at all. But we aren’t there yet, it’s still not like that, and as long as it isn’t, we are not on the safe side. But when all the body’s cells, even in their most subconscious reactions, will come to know what I myself know, that the Supreme alone exists, when they will know that, it will be good – not before.” The Mother’s Agenda-11.02.1961, 12: “Right in the subconscient, a subconscient ... oh, hopelessly weak and dull and ... (how to put it?) enslaved to a host of things – enslaved to EVERYTHING. It has been unfolding before me night after night, night after night, to show me. Last night, it was indescribable! It goes on and on – it seems to have no limits! Naturally, the body feels the effects of this, poor thing! It is the body’s subconscient, but it’s not personal – it is personal and not personal: it becomes personal only when it enters the body…You can’t imagine the accumulation of impressions recorded and stored in the subconscient, heaped one on top of another. Outwardly, you don’t even notice, the waking consciousness isn’t aware of it; but they come in, they keep on coming and coming, piling up ... hideous! …So we’ll see how long this is going to last. I understand why people have never tried to change it: stir up that quagmire? No! It takes a lot (laughing), a lot of courage! Oh, it’s so easy to escape, so easy to say, ‘None of that concerns me. I belong to higher spheres, it doesn’t concern me.’…Anyway, it’s obvious that nobody has succeeded, so far not a single person– and I understand! I understand. When you find yourself face to face with it, you wonder, ‘How could anything possibly withstand this!’…My body was strongly built, solid, full of endurance – it had a tremendous energy, yet it’s beginning to feel that it isn’t easy.” The Mother’s Agenda-18.02.1961 13: “Yes. By acting from above, one can keep these things under control, hold them in place, prevent them from taking any unpleasant initiatives, but that’s not. To transform means to transform…Even mastery can be achieved – it’s quite easy to do from above. But for the transformation one must descend, and that is terrible.... Otherwise, the subconscient will never be transformed, it will remain as it is…One can even pose as a superman! (Mother laughs) But it remains like that (gesture in the air), it’s not the real thing. It’s not the new creation, it’s not the next step in terrestrial evolution…You might as well say, ‘Why are you in a hurry? Wait for Nature to do it.’ But Nature would take a few million years and in the process squander away a host of people and things. A few million years are unimportant to her – a passing breeze.” The Mother’s Agenda-18.02.1961, 14: “Yet the cells sense so perfectly that.... All the experiences in the subconscient at night are quite clear proofs that a ... a WORLD of things and vibrations is being cleaned out – all the vibrations opposed to the cellular transformation. But how can one poor little body do all that work! The body is quite aware of being a sort of accumulation and concentration of things (yet there is inevitably a selection – Mother laughs – because if everything had to be worked out in one center like this [her body] it would be ... it would be impossible!). Oh, if you knew how deeply and perfectly convinced these cells are, in all their groups and sub-groups, each one individually and within the whole, that everything is not only decreed but executed by the Divine, everything! They have a kind of constant awareness so filled with... a conscious faith in His infinite wisdom, even when there is what the ordinary consciousness calls suffering or pain. That’s not what it is for the cells – it’s something else! And the result is a state of ... yes, a state of peaceful combat. There is a sense of Peace, the vibration of Peace, and simultaneously an impression of being ... (how to put it?) on the alert, in constant combat. Taken all together it creates a rather odd situation….And within ... oh! It’s like waves, constantly, the equivalent of those nuances of color I was speaking about, waves of this joy of life, the joy of life rippling past, touching; but instead of being. At times, you see, the body is in a sort of equilibrium (what we, in our ordinary outer consciousness, call ‘equilibrium’ – that is, good health), and then this joy is constant, like swells on the sea (Mother shapes great waves): it seems to flow on behind everything; it comes and shows its face for a moment, then vanishes. In the very tiny things of life – yes, physical life – the joy of these things, the joy life contains, this luminous, special kind of vibration, rises up as if to remind us that it’s here; itis here, it mustn’t be forgotten, it’s here – but it’s kept down by this ... tension…Then, from time to time, everything seems to be on the edge of a precipice; the body doesn’t fall simply because it keeps its balance – but without this higher state of perfect faith, one would surely fall!” The Mother’s Agenda-14.03.1961, 15: “... outwardly, according to ordinary consciousness, I fell ill; but it’s stupid to speak this way – I did not fall ill! All possible difficulties in the body’s subconscient rose up en masse – it had to happen, and it surely happened to Sri Aurobindo, too. How well I understood! How well, indeed. And it’s no joke, you know! I had wondered why these difficulties had hounded him so ferociously – now I understand, because I am being attacked in the same relentless fashion.” The Mother’s Agenda-15.07.1961, 16: “A descent into the subconscient would not help us to explore this region, for it would plunge us into incoherence or into sleep or a dull trance or a comatose torpor. A mental scrutiny or insight can give us some indirect and constructive idea of these hidden activities; but it is only by drawing back into the subliminal or by ascending into the superconscient and from there looking down or extending ourselves into these obscure depths that we can become directly and totally aware and in control of the secrets of our subconscient physical, vital and mental nature. This awareness, this control are of the utmost importance. For the subconscient is the Inconscient in the process of becoming conscious; it is a support and even a root of our inferior parts of being and their movements. It sustains and reinforces all in us that clings most and refuses to change, our mechanical recurrences of unintelligent thought, our persistent obstinacies of feeling, sensation, impulse, propensity, our uncontrolled fixities of character. The animal in us, — the infernal also, — has its lair of retreat in the dense jungle of the subconscience. To penetrate there, to bring in light and establish a control, is indispensable for the completeness of any higher life, for any integral transformation of the nature.” CWSA-22/The Life Divine-763 17: Savitri-635, 18: “It’s quite obvious that the Inconscient, the Subconscient and the semi-conscient are accidental; they are not a permanent part of the creation, so are bound to disappear, to be transformed…Years ago, when Sri Aurobindo and I descended together from plane to plane (or from mode of life to mode of life) and reached the Subconscient, we saw that it was no longer individual: it was terrestrial. The rest – the mind, the vital and of course the body – is individualized; but when you descend below this level, that’s no longer the case. There is indeed something between the conscious life of the body and this subconscious terrestrial life – elements are thrown out as a result of the action of individual consciousness upon the subconscious substance; this creates a kind of semiconsciousness, and that stays. For example, when people are told, ‘You have pushed your difficulty down into the subconscient and it will resurface,’ this does not refer to the general Subconscient, but to something individualized out of the Subconscient through the action of individual consciousness and remaining down there until it resurfaces. The process is, so to speak, interminable, even the personal part of it.” The Mother’s Agenda-02.08.1961, 19: “Most of the time in sleep, with very few exceptions, one is in contact with all that rises up from the subconscient: a cerebral subconscient, an emotive subconscient, a material subconscient; this is what produces ninety- nine percent of the dreams people have. Sometimes – usually – the mind goes wandering, but ninety-nine and a half percent of the time, one remembers nothing when it returns, because the link is not properly established… The purpose of sleep is to re-establish contact with the consciousness of Sachchidananda. But I don’t think one person in a hundred does so! They enter into unconsciousness far more than into Sachchidananda.” The Mother’s Agenda-05.08.1961 20: “Yes, the Rishis give an absolutely living description of what you experience – and experience continually – as soon as you descend into the Subconscient: all these battles with the beings who conceal the Light and so on. I experienced these things continually at Tlemcen and again with Sri Aurobindo when we were doing the Work – it’s raging quite merrily even now!...As soon as you go down there, that’s what happens – you have to fight against all that is unwilling to change, all that dominates the world and does not want to change. ” The Mother’s Agenda-7.11.1961, 21: “The terminology used by Mother and Sri Aurobindo is distinct from the terminology of Western psychology. This is how Sri Aurobindo defines ‘inconscient’ and ‘subconscient’: ‘All upon earth is based on the Inconscient, as it is called, though it is not really inconscient at all, but rather a complete “sub”-conscience, a suppressed or involved consciousness, in which there is everything but nothing is formulated or expressed. The subconscient lies between this Inconscient and the conscious mind, life and body.’” (Cent. Ed., XXII, p. 354) 22: “I was saying to myself, "But what's the way to get out of here?" I concentrated, became conscious again of the divine Presence, but there was something telling me, "Nothing is responding, it's not working." It was horrible. "Nothing is responding, it's not working; it's not working, it can't change, nothing is responding; nothing is responding, it's not working." I was there like that, with two or three people. I sat down (some rooms were higher than others and it made a difference in level between the terraces), I sat down on a ledge, questioning intensely within, "What can I do? What can I do? What's the way? What can I do? Where's the lever?" I was trying to find the lever for changing it all. But I was unable to find it. Suddenly, from the room at the end a little old man came out, very old, who gave the impression of an attachment to old things; just the same (he was all blue), just the same when he arrived (it must be the symbol of an old method or an old discipline), I told him, "Ah, now that you are here, can you tell me the way out of this place? What's the way to get free, the way out?" That started him laughing: "No, no! There's no way, no way out, you must be content with what you have." Then he looked at that poor light above, which really didn't give much light at all, and he said (in a high-sounding tone): "But in the first place, I came to tell you that you must put out that sun! I don't want that dazzling sun here." Ah!... I thought, "That's what he calls a sun!" I was so disgusted that finally I woke up. Something pulled me out abruptly. But with such a strong impression – so strong – that I was gripped by anguish: "What can be done to change that?" The WAY, you see, the way was inadequate – inadequate. That was the anguish: "My own experience is inadequate, it has no effect THERE, so what's to be done? What's to be done? What can be done?" So that's how I was for hours this morning: "What's the way? What's the way? What's the way to change that darkness into light?"…It wasn't very cheering….I'm not giving you all the details, but all sorts of people were there, with all their plans, all their ideas; one would come (what I've just said was only at the end, but before that plenty of people had come) and say, "Oh, look how cleverly I've organized this!" Then another one would come with another plan, then they would confer among themselves, then ... It was just life, you see! A whole mental domain of life… And my experience did not REACH there; there was no contact, I was powerless. What little light that turned on because of my presence and was considered as a dazzling sun was to me a mere street lamp. It was painful…I thought, "Why? Why am I not happy and quiet here, too?" And something answered, "Because I want to change that." If I accepted it, I wouldn't even notice it; it's because I want to change that darkness. So then ... then there will be joy only when we have FOUND the way – and how to find it?. All the methods I use for the yoga and for transformation, all were useless, useless, useless, no action, no action, no effect, no effect.... I've never seen a place so unreceptive! No effect, none at all. And everybody VERY content with what he knew!...It is evidently a mental domain. A mental subconscient. But it's horrible… Horrible…Then in the morning, I asked myself, "What? Is there still a lot like that?" A world! A whole world, a mass of things. And that powerlessness in which you find yourself; which means that unless I am given the key, there is no way. That funny little old man, oh, he almost made me angry (I cannot get angry, but I was almost angry and that's what woke me up), I was indignant. "Aah, aah (Mother takes the old man's rasping tone), so you want to get out of here?! But no one gets out of this place! And why do you want to get out? ... There's no way to get out, can't you see that there's no getting out of here – and why do you want to get out?! ... Anyway, I came to tell you, I only came to tell you to put out that sun! That dazzling sun, you know!"…Well ....Those are my nights…So you get the feeling it will take centuries – centuries to change! Or else a catastrophe…Though even a catastrophe (Mother shakes her head negatively) it shakes it all up, then everything sinks back to the bottom…(silence) And I kept trying to go down…It must be to reach subconscient and inconscient depths. That's always what gives difficulties – an abyss…I haven't yet tried to take the plunge. So far, nothing ever pushed me to plunge down – several times I did find an unexpected way, but there was never the impulsion: "Too bad, I'll throw myself off."…I don't know why…(long silence) It is becoming increasingly positive – positive. And as if the problem were drawing closer and closer, growing more and more tight and stifling…(silence) It's perfectly obvious that people can live, that men can exist and live BECAUSE they are unconscious. If they were conscious, really conscious of the state they live in, it would be intolerable. And I can see that there is a very difficult period when you go from that unconsciousness (unconsciousness of the habit of living in that state) to a conscious vision of the state you live in. When you become totally conscious of things as they are – of what you are, of your condition– and when you do not yet have the power to get out, like last night, it's almost intolerable. And there was a very clear awareness, very precise, that it isn't a question of life or death: it doesn't depend on that sort of thing, which ultimately changes nothing but a wholly superficial appearance – that's not it! You know, people who are unhappy think, "Ah, a day will come when I'll die, and all my difficulties will be over" – they're simpletons! It won't be over at all, it will go on. It will go on until the time when they get out for good, that is, when they emerge from Ignorance into Knowledge. It's the only way out: to emerge from Ignorance into Knowledge. And you can die a thousand times, it won't get you out, it's perfectly useless – it just goes on. Sometimes, on the contrary, it drags you even further down…That's the thing…But if you know this too soon, there's something ... intolerable, intolerable. For a minute, it's really intolerable. If there weren't the inner faith to answer that there WILL be an end, that you WILL emerge ...It must require a tremendously powerful lever…I suppose people without solid heads become unhinged. Although truly, there is a remarkable Grace, because people are given a dose of experiences exactly according to their capacity. But this morning there was an hour ... an hour when I was absolutely conscious, absolutely conscious, and conscious of one single thing: the powerlessness – the powerlessness to get out of Ignorance. The will to get out of Ignorance and the powerlessness to do so. It gave me a whole hour of tension…When I woke up, the tension was such that my head was like a boiling kettle; so immediately, I said, "Lord, it's Your concern, not mine; it's not my business." And naturally, everything calmed down instantly.” The Mother’s Agenda-19.06.1963, 23: “I think ("I think," like the scientists' "it appears") I can announce that something is getting organized in the Subconscient – it's beginning to get organized – in the subconscient of individuals as well as in the general Subconscient. It's less unconscious (!) It's a bit more ... yes, a bit more conscious, reflective and organized – a very faint beginning of organization, very little, but a growth in consciousness; it isn't quite so unconscious any more. It's always the last part of the night that I spend there.... You remember that story of the supramental ship and how things were organized by the will, not by external means? Well, that's the action which is beginning to exist in the Subconscient…. No, no! It's not individuals as they know themselves – it is their subconscient. It is in the subconscient. The subconscient is a realm just as the material world is a realm – it's in the subconscient. There have been many efforts, concentrations, meditations, prayers to bring about the clarification and control of all those semiconscious reflexes that govern individuals – a great concentration on that point. And this experience seems to be the outcome. There are lots of things which people don't even take notice of in life (when they live an ordinary life, they don't take any notice), there's a whole field of things that are absolutely ... not quite unconscious, but certainly not conscious; they are reflexes – reflexes, reactions to stimuli, and so on – and also the response (a semiconscious, barely conscious response) to the pressure exerted from above by the Force, which people are totally unconscious of. It is the study of this question which is now in the works; I am very much occupied with it. A study of every second.... You see, there are different ways for the Lord to be present, it's very interesting (the difference isn't for Him, it's for us!), and it depends precisely on the amount of habitual reflex movements that take place almost outside our observation (generally completely outside it) And this question preoccupied me very, very much: the ways of feeling the Lord's Presence – the different ways. There is a way in which you feel it as something vague, but of which you are sure – you are always sure but the sensation is vague and a bit blurred – and at other times it is an acute Presence143 (Mother touches her face), very precise, in all that you do, all that you feel, all that you are. There is an entire range. And then if we follow the movement (gesture in stages, moving away), there are those who are so far away, so far, that they don't feel anything at all. This experience made me write something yesterday (but it has lasted several days), it came as the outcome of the work done, and yesterday I wrote it both in English and in French: "There is no other sin, no other vice than to be far from Thee." Then, the entire world, the universe, appeared to me in that light, and at every point (which takes up no space), at every point of the universe and throughout the universe, it's that way. Not that there are far and near places in the universe, that's not what I mean (it's beyond space), but there is a whole hierarchy of nearness, up to something that doesn't feel and doesn't know – it's not that it is outside, because nothing can be outside the Lord, but it is as if the extreme limit: so far away, so far, so far – absolutely black – that He seems not to reach there.” The Mother’s Agenda-07.12.1963, 24: “In our Yoga we mean by the subconscient that quite submerged part of our being in which there is no wakingly conscious and coherent thought, will or feeling or organised reaction, but which yet receives obscurely the impressions of all things and stores them up in itself and from it too all sorts of stimuli, of persistent habitual movements, crudely repeated or disguised in strange forms can surge up into dream or into the waking nature. For if these impressions rise up most in dream in an incoherent and disorganised manner, they can also and do rise up into our waking consciousness as a mechanical repetition of old thoughts, old mental, vital and physical habits or an obscure stimulus to sensations, actions, emotions which do not originate in or from our conscious thought or will and are even often opposed to its perceptions, choice or dictates. In the subconscient there is an obscure mind full of obstinate sanskaras, impressions, associations, fixed notions, habitual reactions formed by our past, an obscure vital full of the seeds of habitual desires, sensations and nervous reactions, a most obscure material which governs much that has to do with the condition of the body. It is largely responsible for our illnesses; chronic or repeated illnesses are indeed mainly due to the subconscient and its obstinate memory and habit of repetition of whatever has impressed itself upon the body consciousness. But this subconscient must be clearly distinguished from the subliminal parts of our being such as the inner or subtle physical consciousness, the inner vital or inner mental; for these are not at all obscure or incoherent or ill-organised, but only veiled from our surface consciousness. Our surface constantly receives something, inner touches, communications or influences, from these sources but does not know for the most part whence they come.” CWSA-28/Letters on Yoga-I-216-217, 25: “The subconscious is the evolutionary basis in us, it is not the whole of our hidden nature, nor is it the whole origin of what we are. But things can rise from the subconscient and take shape in the conscious part and much of our smaller vital and physical instincts, movements, habits, character-forms has this source. There are three occult sources of our action — the superconscient, the subliminal, the subconscient, but of none of them are we in control or even aware. What we are aware of is the surface being which is only an instrumental arrangement. The source of all is the general Nature, — universal Nature individualising itself in each person; for this general Nature deposits certain habits of movement, personality, character, faculties, dispositions, tendencies in us, and that, whether formed now or before our birth, is what we usually call ourselves. A good deal of this is in habitual movement and use in our known conscious part on the surface, a great deal more is concealed in the other unknown three which are below or behind the surface. But what we are on the surface is being constantly set in motion, changed, developed or repeated by the waves of the general Nature coming in on us either directly or else indirectly through others, through circumstances, through various agencies or channels. Some of this flows straight into the conscious part and acts there, but our mind ignores its source, appropriates it and regards all that as its own; a part comes secretly into the subconscient or sinks into it and waits for an opportunity of rising up into the conscious surface; a good deal goes into the subliminal and may at any time come out — or may not, may rather rest there as unused matter. Part passes through and is rejected, thrown back or thrown out or spilt into the universal sea. Our nature is a constant activity of forces supplied to us out of which (or rather out of a small amount of it) we make what we will or can. What we make seems fixed and formed for good, but in reality it is all a play of forces, a flux, nothing fixed or stable; the appearance of stability is given by constant repetition and recurrence of the same vibrations and formations. That is why our nature can be changed in spite of Vivekananda’s saying and Horace’s adage and in spite of the conservative resistance of the subconscient, but it is a difficult job because the master mode of Nature is this obstinate repetition and recurrence. As for the things in our nature that are thrown away from us by rejection but come back, it depends on where you throw them. Very often there is a sort of procedure about it. The mind rejects its mentalities, the vital its vitalities, the physical its physicalities — these usually go back into the corresponding domain of general Nature. It all stays at first, when that happens, in the environmental consciousness which we carry about with us, by which we communicate with the outside Nature, and often it persistently rushes back from there — until it is so absolutely rejected, or thrown far away as it were, that it cannot return upon us any more. But when what the thinking and willing mind rejects is strongly supported by the vital, it leaves the mind indeed but sinks down into the vital, rages there and tries to rush up again and reoccupy the mind and compel or capture our mental acceptance. When the higher vital too — the heart or the larger vital dynamis rejects it, it sinks from there and takes refuge in the lower vital with its mass of small current movements that make up our daily littleness. When the lower vital too rejects it, it sinks into the physical consciousness and tries to stick by inertia or mechanical repetition. Rejected even from there it goes into the subconscient and comes up in dreams, in passivity, in extreme tamas. The Inconscient is the last resort of the Ignorance. As for the waves that recur from the general Nature, it is the natural tendency of the inferior forces there to try and perpetuate their action in the individual, to rebuild what he has unbuilt of their deposits in him, so they return on him, often with an increased force, even with a stupendous violence, when they find their influence rejected. But they cannot last long once the environmental consciousness is cleared — unless the “Hostiles” take a hand. Even then they can indeed attack, but if the sadhak has established his position in the inner self, they can only attack and retire. It is true that we bring most of ourselves — or rather most of our predispositions, tendencies of reaction to the universal Nature — from past lives. Heredity only affects strongly the ex- ternal being; besides, all the effects of heredity are not accepted even there, only those that are in consonance with what we are to be or not preventive of it at least.” CWSA-28/Letters on Yoga-I-218-220, 26: “The subconscient is a concealed and unexpressed inarticulate consciousness which works below all our conscious physical activities. Just as what we call the superconscient is really a higher consciousness above from which things descend into the being, so the subconscient is below the body consciousness and things come up into the physical, the vital and the mind-nature from there. Just as the higher consciousness is superconscient to us and supports all our spiritual possibilities and nature, so the subconscient is the basis of our material being and supports all that comes up in the physical nature. Men are not ordinarily conscious of either of these planes of their own being, but by sadhana they can become aware. The subconscient retains the impressions of all our past experiences of life and they can come up from there in dream forms. Most dreams in ordinary sleep are formations made from subconscient impressions. The habit of strong recurrence of the same things in our physical consciousness, so that it is difficult to get rid of its habits, is largely due to a subconscient support. The subcon- scient is full of irrational habits. When things are rejected from all other parts of the nature, they go either into the environmental consciousness around us through which we communicate with others and with universal Nature and try to return from there or they sink into the sub- conscient and can come up from there even after lying long quiescent so that we think they are gone. When the physical consciousness is being changed, the chief resistance comes from the subconscient. It is constantly maintaining or bringing back the inertia, weakness, obscurity, lack of intelligence which afflict the physical mind and vital or the obscure fears, desires, angers, lusts of the physical vital, or the illnesses, dullnesses, pains, incapabilities to which the body-nature is prone. If light, strength, the Mother’s consciousness is brought down into the body it can penetrate the subconscient also and convert its obscurity and resistance. When something is erased from the subconscient so completely that it leaves no seed and thrown out of the circumconscient so completely that it can return no more, then only can we be sure that we have finished with it for ever.” CWSA-28/Letters on Yoga-I-220-221, 27: “But so long as this development takes place only on the highest level of our normal nature, we may have a reflected and limited image of perfection translated into the lower terms of the soul in mind, life and body, but not the possession of the divine perfection in the highest terms possible to us of the divine Idea and its Power. That is to be found beyond these lower principles in the supramental gnosis; therefore the next step of perfection will be the evolution of the mental into the gnostic being. This evolution is effected by a breaking beyond the mental limitation, a stride upward into the next higher plane or region of our being hidden from us at present by the shining lid of the mental reflections and a conversion of all that we are into the terms of this greater consciousness. In the gnosis itself, vijn˜a¯ na, there are several gradations which open at their highest into the full and infinite Ananda. The gnosis once effectively called into action will progressively take up all the terms of intelligence, will, sense- mind, heart, the vital and sensational being and translate them by a luminous and harmonising conversion into a unity of the truth, power and delight of a divine existence. It will lift into that light and force and convert into their own highest sense our whole intellectual, volitional, dynamic, ethical, aesthetic, sensational, vital and physical being. It has the power also of overcoming physical limitations and developing a more perfect and divinely instrumental body. Its light opens up the fields of the superconscient and darts its rays and pours its luminous flood into the subconscient and enlightens its obscure hints and withheld secrets. It admits us to a greater light of the Infinite than is reflected in the paler luminosity even of the highest mentality. While it perfects the individual soul and nature in the sense of a diviner existence and makes a full harmony of the diversities of our being, it founds all its action upon the Unity from which it proceeds and takes up everything into that Unity. Personality and impersonality, the two eternal aspects of existence, are made one by its action in the spiritual being and Nature body of the Purushottama.” CWSA-24/The Synthesis of Yoga/p-694 28: Savitri-601, Download this WEB PAGE in PDF format: "As we envisage it (Supramental), it must manifest in a few first and then spread, but it is not likely to sweep over the earth in a moment. It is not advisable to discuss too much what it will do and how it will do it, because these are things the Supermind itself will fix, acting out of that Divine Truth in it, and the mind must not try to fix for it grooves in which it will run. Naturally, the release from subconscient ignorance and from disease, duration of life at will, and a change in the functioning of the body must be among the ULTIMATE results of a supramental change; but the details of these things must be left for the supramental Energy to work out according to the truth of its own nature." Sri Aurobindo CWSA-28/Letters on Yoga-I/p-288 “However, it’s not a personal subconscient, but a ... it’s more than the Ashram. For me, the Ashram is not a separate individuality – except in that vision the other day,’ which is what surprised me. It’s hardly that. Rather, it is still this Movement of everything, of everything that is included. So it’s like entering into the subconscient of the whole earth, and it takes on forms which are quite familiar images to me, but they are absolutely symbolic and very, very funny!” The Mother The Mother’s Agenda-26.07.1960, "He must accept everything, but cling to nothing, be repelled by nothing however imperfect or however subversive of fixed notions, but also allow nothing to lay hold on him to the detriment of the free working of the Truth-Spirit. This equality of the intelligence is an essential condition for rising to the higher supramental and spiritual knowledge. " Sri Aurobindo CWSA-24/The Synthesis of Yoga/p-718, "The discords of the worlds are God’s discords and it is only by accepting and proceeding through them that we can arrive at the greater concords of his supreme harmony , the summits and thrilled vastnesses of his transcendent and his cosmic Ananda ." Sri Aurobindo CWSA-19/Essays on the Gita/p-382

The Central Truth of The Life Divine The Central Truth of The Divine Life Or The Book of Consciousness “A spiritual evolution, an evolution of consciousness in Matter in a constant developing self-formation till the form can reveal the indwelling spirit, is then the key-note, the central significant motive of the terrestrial existence .”¹ Sri Aurobindo “If consciousness is the central secret , life is the outward indication, the effective power of being in Matter; for it is that which liberates consciousness and gives it its form or embodiment of force and its effectuation in material act.”² Sri Aurobindo “But also the central Consciousness in its turn will take up more and more the outer mental activities of knowledge and turn them into a parcel of itself or an annexed province; it will infuse into them its more authentic movement and make a more and more spiritualised and illumined mind its instrument in these surface fields, its new conquests, as well as in its own deeper spiritual empire.”¹⁷ Sri Aurobindo “For the gulf between mind and supermind has to be bridged, the closed passages opened and roads of ascent and descent created where there is now a void and a silence. This can be done only by the triple transformation to which we have already made a passing reference: there must first be the psychic change, the conversion of our whole present nature into a soul-instrumentation; on that or along with that there must be the spiritual change, the descent of a higher Light, Knowledge, Power, Force, Bliss, Purity into the whole being, even into the lowest recesses of the life and body, even into the darkness of our subconscience; last, there must supervene the supramental transmutation, — there must take place as the crowning movement the ascent into the supermind and the transforming descent of the supramental Consciousness into our entire being and nature.”⁸ Sri Aurobindo The central thought, the central secret and central truth of Integral Evolution is identified as Consciousness, which is the real creative Power, the universal Witness, the force of awareness, a play of Energy, an infinite, indivisible Existence moves out of its fundamental purity into the varied play of Force; for whom the world is a field and condition of Divine Life; life is the exterior and dynamic sign and index of that revelation and effectuation; all life is the fundamental poise of its own constituting Consciousness in possession both of unity and of diversity where the former contains and governs the latter; the physical, vital, mind, soul and Supermind are instruments of Consciousness; the accessories or subordinate energies of these instruments are identified as elements of Consciousness; following this line the individual Consciousness fulfils itself by that which is beyond his obscured and limited ego, beyond the thought and speech, a centre of the Divine Life and of the universal Consciousness embracing, utilising and transforming all individual determinations into the Divine harmony; universal Consciousness fulfils itself by variations of numberless individuals and not by suppressing the variations; the Transcendent Consciousness fulfils, contains, manifests, constitutes the cosmos and the individual by its own infinite harmonic varieties and it is the true truth and source of both the Individuality and the Cosmic Being. Consciousness or the power of Being is like the nave of a wheel works through the individual centre, with the Divine Life or transformed Becoming is its circumference, the wheel. The spokes, the radiating bars connecting the wheel and the nave are the instruments of Consciousness responsible for rightly relating the existence with the Supreme through change of consciousness and thus the evolutionary growth of life is accelerated. Consciousness: “An integral consciousness will become the basis of an entire harmonisation of life through the total transformation, unification, integration of the being and the nature…An integral consciousness with a multiform dynamic experience is essential for the complete transformation of our nature.”⁷ Sri Aurobindo “Consciousness is the breath that makes everything live.”¹⁴ The Mother The Highest Consciousness is an awareness of the Spirit by Identity, subordinated by the awareness of the Spirit by Inclusion of Psychic opening and Indwelling of Spiritual opening, which is the very stuff of the Spirit’s triple self-knowledge. We have two fundamental facts – a fact of pure Existence or Being and a fact of world existence or Becomings; to deny one or the other is to bring either narrow limitation to our Spiritual order or an incompetent and restricting physical life and to recognise the facts of Consciousness is to find out their true and fruitful relation. Consciousness is only a bridge of transition in which initially the Spirit becomes partially aware of itself and finally becomes the normal waking trance of luminous Superconscience. The extension of this consciousness can be satisfied by an inner enlargement from the individual consciousness into the cosmic existence and in the Transcendent Consciousness, both the individual and universal find its own fullness, freedom of reality and perfect harmonisation. Therefore, man’s importance in the world is recognised by the development of a comprehensive Consciousness in which Silence and cosmic Activity are reconciled and a transfiguration by a perfect self-discovery becomes possible. We must note that what we mean ordinarily by the superficial man6 is not the inner self, but only a sum of apparent continuous movement of consciousness-force concentrated on the surface in a certain stream of superficial workings or an unequal concentration of consciousness in which there is the beginning of self-division, which does all his works, thinks all his thoughts, feels all his emotions. Behind this stream of energy there is the whole sea of consciousness, the vast sea of Subliminal, Superconscient and Subconscient Self which is aware of the stream but of which the stream is unaware. Yet it is really the hidden sea and not the superficial stream which is doing all the action and the source of all his movement. Instruments of Consciousness: Consciousness is a self-aware force of existence whose middle term is Mind, below it, it sinks into Vital, Physical and Subconscient movements and above it, it rises to Subliminal, Spiritual and Supramental heights. This Consciousness is quite involved in Inconscient Matter, hesitating on the verge between involution and conscious evolution in the non-animal form of life, consciously evolving but greatly limited and hampered in the mind housed in the living body of man, destined to be fully evolved by awakening the Supermind in the embodied fully developed mental being and Nature. The phenomenon of Consciousness is certainly a Force, a formative movement of energies and all material forms are born out of meeting and mutual adaptation between unshaped forces. Subconscient consciousness is the Inconscient vibrating on the borders of consciousness, sending up its motions to be changed into conscious stuff, swallowing into its depths impressions of past experience as seeds of unconscious habit and returning them constantly but often chaotically to the surface consciousness; for surface consciousness is bound down to ego in all its activities and the first formation of egoistic consciousness is the dualities of life and death, joy and sorrow, pleasure and pain, truth and error, good and evil. The supraphysical plane of consciousness ³ is not governed by the law of Spiritual evolution and from this world, bright and dark forces cast their influence on the physical plane of existence. The enlargement of the superficially active surface consciousness is possible either by some kind of untaught effort and casual ill-ordered effect or by a scientific and well-regulated practice. The surface consciousness is having three appearances; firstly, the material consciousness is a submerged consciousness, self-oblivious, and is lost in the form but really obeys faultlessly the laws of Right and Truth fixed for it by the Divine Will concealed in its own superficial expressive action; this body consciousness is a patient servant and what it craves for is long life, good health, physical strength and comfortable easy life and the right action of the physical consciousness is distorted by the pressure of separative consciousness of physical mind; secondly, the vital consciousness is an emerging consciousness seen as an important part in animal life and intuitively evident in plant, it acts in the cells of the body for purposeful movements, automatic vital function and a process of the growth, activity, attraction, repulsion and decay of form to which our mind is a stranger; it has the same initial reactions of pleasure and pain, sleep and wakefulness as that of mental consciousness but different in constitution of its self-experience; thirdly, the mental consciousness is not the completely illumined consciousness emerged out of the obscuration of Matter but it is the emerged individual limited consciousness, aware of things and forces in their apparent division and opposition to each other but not in their real unity, reflects new ideas as facts of life, modifies comfortably the internal and the external existence of the being; delivers out of its imprisonment but it is not yet master of the act and form and is aware therefore only of a fragmentary movement of its own total progressive activities; it is a many-sided mental effort in order to arrive at an apprehensive knowledge. Apprehensive Consciousness, Prajnana, is a luminous mental activity in the body, sense mind and nerves unconsciously without any notice; it is active, formative of creative knowledge, originative, cognizant as the processor and witness of its own working; it is in its nature truth seeing, truth hearing and truth remembering; apprehensive active consciousness works as an energy throwing up knowledge and activity out of itself; an apprehensive passive consciousness does not act as an energy with absence of force of action; mental waking consciousness is only a small selection of the entire conscious being, it is a perceptive consciousness of waking state where the transcript of physical things and of our contacts with universe are recorded. If we develop our inner being, live more inwardly than most men do, then the balance is changed and a larger dream consciousness opens before us; our dreams can take on a subliminal and no longer a subconscious character and can assume a reality and significance; this is also subliminal consciousness, which is a witness to truth through truth vision, truth hearing, truth discernment, truth touch, truth thought and truth action and its testimony can be confirmed again and again in physical and objective field, it delivers us definitely from circumscription by the material and from the illusion of the obvious; on the border of subliminal consciousness there is Psychic Consciousness ,⁹ which can identify itself with other Souls, can enter into them, can realise its unity with them and this can take place in perfect waking state, observes all distinctions of objective world and exceeds them. Above it there is Spiritual Consciousness ,¹⁰ which is intrinsic, self-existent, more embracing, universal and transcendent, it can take up mind, life and body into its light and give them the immobile and featureless Divine touch; for it has a greater instrumentality of knowledge, a fountain of deeper light, power and will, an unlimited splendour and force of love, joy and beauty; its highest state is Overmind Consciousness , which can hold any number of seemingly fundamental oppositions together in a reconciling global vision. In Sleep Consciousness all the material and sensory experiences cease in the deeper trance when we enter into superconscience, no record from it or transcript of its contents can normally reach us; it is only by a special or an unusual development, in a supernormal condition or through a break or rift in our confined normality, that we can be on the surface conscious of the contacts or messages of the Superconscience. This Consciousness of the upper hemisphere, also known as the Supramental Truth Consciousness¹¹ is at once a total self-awareness and ordering self-knowledge of the Eternal and Infinite and a power of self-determination inherent in that self-awareness by which the One manifests the harmonies of its infinite potential multiplicity; its other name, the Gnostic Consciousness is that in which all contradictions are cancelled and fused into each other in a higher light of unified plasticity, self-knowledge and world-knowledge, instead of ego-insistence on personal ideas there would be a unifying sense of a common truth in many forms, a common self in many consciousness and bodies; it is extended as an original and ultimate Consciousness which is a power of unity in diversity, it is integral, all-accepting, all-embracing, all-discriminating, all-determining and an indivisible whole-vision. In this comprehensive Supramental Consciousness, it is equally possible to regard and rank waking, dream and sleep consciousness together as three different orders of one Reality or as three different grades of embodied contact of self-experience and world-experience. If we can develop a causal body or Supramental Sheath, which is not formed in most human beings, then this faculty will remain active in the conscious waking state. Beyond the Supramental Consciousness is the infinite Consciousness of Sachchidananda which must always find and achieve itself in the Divine Bliss, an Omnipresent Self-delight. This highest state of Consciousness of the Self is also called Turiya of pure existence and our absolute state of Being, with which it is difficult to have direct contact. Elements of Consciousness: There are some more terminologies through which the instruments of Consciousness are linked to the Divine Life and we have to understand all of them in relation to Consciousness. Ignorance is an unconsciousness, achiti , of the Truth and Right; it is the non-perceiving principle of our consciousness as opposed to the truth-perceiving conscious vision and knowledge; it can only come about as a subordinate phenomenon by some concentration of consciousness absorbed in a part knowledge or a part action of the being and excluding the rest from its awareness; this Ignorance is a frontal power of that all-consciousness which limits itself in certain field, within certain boundaries to a particular operation of knowledge, a particular mode of conscious working, and keeps back all the rest of its knowledge in waiting as a force behind it. Falsehood is a personal attachment to limited consciousness absorbed in part truth and a by-product of world movement. Its necessity becomes inevitable in the fragmentary evolution of Ignorance. Suffering , a great stumbling-block to understand the truth of the universe, is a failure of the consciousness in us to meet the shocks of existence, the incapacity to bear the touch of delight. Evil is a wrong consciousness governed by life ego. Death is a loss of consciousness or failure of consciousness to unite the cells of the body. It is a peaceful transition from one state of surface consciousness to another state of subtle consciousness and can destroy unconsciousness. All Death, Decay and Destruction are the outcome of the arrest of growth of consciousness or the distortion of consciousness. When one enters higher ranges of consciousness beyond mind, he experiences Divine action, creation and Ananda and when one enters lower ranges of consciousness below mind, he experiences undivine action, destruction and suffering. Tamas is the Sanskrit word for the principle and power of inertia of consciousness and the first born of inconscient force:²⁰ a less developed downward depressing consciousness, dull, obscure, sluggish, conservative, unwilling to enlarge itself, recalcitrant to new stimulus of Divine force, barks at all unfamiliar wisdom and light and incompetent in its play is said to be tamasic . Rajas is the principle and power of kinetic force of consciousness impelled by desire and instinct, an intermediate, slow-evolving consciousness, dynamic, possessive, ever restless, governed in its idea not by truth and light, passionate and active; it accepts enjoyment of desire as the ruling human motive. Sattwa is the principle of harmonious upward rising consciousness; a consciousness of limited light, relative freedom, inner satisfaction, happiness, balanced knowledge and eager to possess higher Divine faculties of limitless Wisdom, Love, Delight, Beauty and Silence. Ego is a practical construction of our consciousness devised to centralise the activities of Nature in us; this constant outer ego building is only a provisional device of the Consciousness-Force in things so that the secret individual, the spirit within, may establish a representative and instrumental formation of itself in physical nature; the individual ego is a pragmatic and effective fiction, a translation of the secret self into the terms of surface consciousness, or a subjective substitute for our true self in our surface experience; the limited ego is only an intermediate phenomenon of consciousness necessary for a certain line of development in Ignorance; the nature of the ego is a self-limitation of consciousness by a willed ignorance of the rest of its play and its exclusive absorption in one form, one combination of tendencies, one field of the movement of energies. Memory is only a process and utility of consciousness; it is also a poverty-stricken substitute for an integral direct abiding consciousness of self and a direct integral or global perception of things. Mind, life and body are different organisations and grades of one conscious force of Existence; they are inferior expressions of partial consciousness which strive to arrive in the mould of a varied evolution at that superior expression of itself already existent to the Beyond-Mind. Time experience varies with the variation of state of consciousness and Space is a category of consciousness which arranges the perception of phenomena. Reason is only a messenger, a representative or a shadow of a greater consciousness beyond itself. Mind is a degradation¹⁵ of Supramental Consciousness. (Mental) Maya is the inverse creative movement of the Divine Consciousness and (Supramental) Maya is the forward creative movement of the Eternal Consciousness. Yoga-Maya is the power of Supramental Consciousness-Force put out in self-manifestation. Intuition is a power of consciousness nearer and more intimate to the original knowledge by identity; it is a special movement of self-existent direct awareness of Knowledge and it brings to man the brilliant messages from the Unknown. Vision is an instrument of the Consciousness of the dream Self to approach and foresee the Divine action. All evolution is, in essence, a heightening of the force of consciousness in the manifest being so that it may be raised into the greater intensity of what is still unmanifest, from matter into life, from life into mind, from the mind into the Spirit. Nature is the unconscious God whose conscious part is the creative force of consciousness of the Being within us. Being, Purusha, is the conscious God working within Ignorance, is also the static status of the infinite Consciousness. Purusha is a consciousness that observes and can reserve its will power. (Apara) Prakriti is the dynamic state of finite surface consciousness acting within the boundary of three gunas. Prakriti is an energy full of the substance of consciousness that takes the form of knowledge, will and feeling. Para Prakriti, Shakti is the dynamic status of infinite indwelling and over-dwelling Consciousness. Soul is the inner consciousness that aspires to its own complete self-realisation and therefore always exceeds the individual formation of the moment. Brahman is integral and unifies many states of consciousness at a time and knows itself in all that exists. Divine Will is the potency of the power of consciousness applying itself to a work and a result. “If knowledge is the widest power of the consciousness and its function is to free and illumine, yet love is the deepest and most intense and its privilege is to be the key to the most profound and secret recesses of the Divine Mystery.”¹⁶ Tapas is the concentration power of consciousness. Samjnana or Supramental Sens e is the contact of Consciousness with its object; its action is the result of extension and vibration of consciousness in a supra-ethereal ether of light, power and bliss. It can be directly aware of all things in all the planes of consciousness without the aid of a sense organ. Knowledge is a potency of Light and Consciousness that possesses the highest Truth in terms of direct perception and self-experience. Knowledge and Will are dual aspects of one Consciousness or the twin power of actions of Consciousness. Ananda is the very substance of Consciousness and is the outcome of the interaction of Knowledge and Will. Equality is that power of consciousness which brings into the whole of our Nature and Being the sense of eternal tranquillity of Self. Life evolves through growth of consciousness or a greater consciousness means greater life. Integral Education , a utilitarian aspect of Integral Yoga, proceeds ahead with effort, askesis and tapasya , which are defined as the concentration energy of Consciousness. Consciousness is the central Truth of Divine Life which is a self-aware force of existence extended from the Inconscient Sheath to the Bliss Sheath. By movement of Consciousness, fullness of Being, fullness of Consciousness and fullness of Life can be attained. Harmony is the inherent Nature of infinite Divine Consciousness and disharmony or limited harmony is the nature of the finite Consciousness of the three gunas . The Law that descends from Psychic, Spiritual and Supramental Consciousness is known as Dharma . The Law that enters the human vessel from the tamasic and rajasic mind and from the surrounding world is known as Adharma . Vedantic Sraddha is the pouring down of Divine attributes of infinite Static consciousness into finite dynamic Consciousness of the three gunas through Purusha Yajna, Vedantic self-discipline. Vedic Sraddha is the pouring down of Divine attributes of infinite Dynamic Consciousness into finite dynamic consciousness of the three gunas by Prakriti Yajna . Sincerity is the concentration of finite dynamic Consciousness of the three gunas around the Psychic being. Exclusive concentration is a concentration of separative mental active consciousness absorbed in part knowledge or a part action of the being and excluding the rest from its awareness. Submission of finite dynamic consciousness to infinite static Consciousness is defined as (Vedantic) surrender. Integral Concentration of Consciousness, Tapas , is the inherent power of Consciousness Force. Submission of finite dynamic consciousness to infinite dynamic consciousness is defined as (Vedic) surrender . Equality is gained when the Consciousness goes beyond the finite consciousness of the three gunas. Renunciation is the rejection of finite dynamic consciousness represented by three gunas of apara-prakriti. 'Samyama is a process of pressure on the consciousness by which the secret Truth, the involved intuition is released…’¹³ The Divine Life:¹² “Our greater self of knowledge waits for us, A supreme light in the truth-conscious Vast: It sees from summits beyond thinking mind, It moves in a splendid air transcending life. It shall descend and make earth’s life divine.” Savitri-484 “If our souls could see and love and clasp God’s Truth, Its infinite radiance would seize our hearts, Our being in God’s image be remade And earthly life becomes the life divine.” Savitri-663 This world is real precisely because it consists of an observing consciousness and an objective reality and the world action cannot proceed without the witness because the universe exists only in or for the Consciousness that observes and has no independent reality. The individual can be a centre of the whole universal Consciousness and world transcending Consciousness superior to all cosmic existence and the form of the universe is occupied by the entire immanence of the Formless and Ineffable. So, to exist not as self of body only which is subject to death, desire and pain but to consider body as a minor outward arrangement of Self and an out-flowering of life by expansion and elevation of Consciousness is a first condition of the Divine life. The second condition⁴ of Divine Life is to transcend the ignorance, limitation and control of the surface formation of mind which is only a subordinate and instrument of Self. The third condition of the Divine life is to possess and govern the dynamic condition of becoming from an inner eternity of Being and its outcome is the Spiritual self-possession, self-mastery and the manifestation of Divine miracle. As the Consciousness turns more within all obstacles and resistances appear unreal, transient and extremely relative. Out of this living a fourth condition evolves which insists to withdraw from the absorption of material preoccupation, not by rejecting or neglecting life in the body but by a constant living on the inner and higher planes of Consciousness by an ascent and stepping back inward; both these movements are necessary in order to elevate life from the transient life from moment to moment into the eternal life of our immortal Consciousness. The fifth condition of Divine life is the widening of our range of Consciousness, field of action in time and a taking up and transcending of the existing state of our mental, vital and corporeal consciousness and consider them as the instrument and minor outward formation of the Self. Thus, in reality the world lives in us, thinks in us, formulates itself in us; but we imagine and misunderstand that it is we who live, think, formulate separately by ourselves and for ourselves and we claim the universal forces that act in us as our own. In the last condition of Divine living, the Consciousness is at once aware of the Law, Right and Truth of the Individual and All and the two become consciously harmonised in a mutual unity, One knowing itself as the Many and the Many knowing themselves as the One, life obeys the law of Unity and yet fulfils each thing in the diversity according to its proper rule and function; in this Divine Life all the individuals live at once as one conscious Being in many living Souls, one power of Consciousness in many minds, one joy of force in many lives, one reality of Delight fulfilling itself in many hearts and bodies. An integral evolution of Consciousness in Matter in a constant developing self-formation till the form reveals and manifests the indwelling Spirit is then the central significant motive of our terrestrial existence. Savitri and Supramental/Supreme Consciousness: “The All-Conscious ventured into Ignorance, The All-Blissful bore to be insensible.” Savitri-66-67 “The All-containing was contained in form, Oneness was carved into units measurable, The limitless built into a cosmic sum: Unending Space was beaten into a curve, Indivisible Time into small minutes cut, The infinitesimal massed to keep secure The mystery of the Formless cast into form.” Savitri-266-67 “A breadth of all-containing Consciousness Supported Being in a still embrace.” Savitri-271 “A great all-ruling Consciousness is there” Savitri-271 “A light was round him wide and absolute, A diamond purity of eternal sight; A consciousness lay still, devoid of forms, Free, wordless, uncoerced by sign or rule, For ever content with only being and bliss; A sheer existence lived in its own peace On the single spirit’s bare and infinite ground.” Savitri-297 “For one was there supreme behind the God. A Mother Might brooded upon the world; A Consciousness revealed its marvellous front Transcending all that is, denying none:" Savitri-313 “The one Consciousness that made the world was seen; All now was luminosity and force." Savitri-319 Consciousness is a yearning,⁵ an exploration, an action and a search through every movement, gesture and cry and it hunts in the Inconscient depths and Superconscient heights to find some lost felicity, missed sweetness and manifests itself as Knowledge and limiting that knowledge to such extent to create phenomena of Ignorance acting upon surface consciousness. We are in search of that single beginningless and endless Consciousness for whom this creation is a small incident, which mind cannot touch, speech cannot utter, thought cannot reveal; it has no home on earth and no centre in man and yet is the fount of creation, source and origin of all truth, all things thought and all action done. Delight is the original nature of Consciousness and its deepest form is manifested as Divine Love. This Love labours in the depths as established Consciousness which maintains a growing but firm light in the darkness of original Nescience and exults on the heights and its feet can walk in the naked hardest world. Savitri teaches us this lesson that if the highest Consciousness of Divine Love can be called down to the lowest plane of Inconscient, then the perishable stuff of our body can be transformed into immortal Divine Life and harmonise all the obscure forces of existence that surround and press upon the body. This inner movement of ascension and descent of Consciousness can be carried out by the support of Vedantic and Vedic action of Sacrifice and Faith and can be further intensified by the support of Divine Love. Through the movement of Consciousness, Divine Love can be activated which needs no hand to feel and clasp but this mighty vibration can destroy the falsity in human love and heighten the intimacy of Soul with Soul, which no human love can imagine. OM TAT SAT References: 1: CWSA-22/The Life Divine-856, 2: CWSA-22/The Life Divine-1054, 3: CWSA/19/Essays on the Gita-473, 4: CWSA-22/The Life Divine-1062, 5: “A consciousness that yearned through every cry Of unexplored attraction and desire, It found and searched again the unsatisfied deeps Hunting as if in some deep secret heart To find some lost or missed felicity.” Savitri-674 “He (King) neared the still consciousness sustaining all.” Savitri-32, “The one Consciousness that made the world was seen;” Savitri-319, 6: “Yes, the ordinary consciousness is like an axis with everything revolving around it. An axis fixed somewhere, and everything revolves around it – that's the ordinary individual consciousness. And if the axis shifts, one feels lost. It's like a big axis (more or less big, it can also be tiny) planted straight up in time, with everything revolving around it. The consciousness may be more or less extended, more or less high, more or less strong, but it always turns on an axis. And now for me there is no more axis. ” The Mother's Agenda/14th July 1962, 7: CWSA-22/The Life Divine/p-753, CWSA-23/The Synthesis of Yoga/p-114, 8: CWSA-22/The Life Divine/p-924, "All the works of mind and intellect must be first heightened and widened, then illumined, lifted into the domain of a higher Intelligence, afterwards translated into workings of a greater non-mental Intuition, these again transformed into the dynamic outpourings of the Overmind radiance, and those transfigured into the full light and sovereignty of the supramental Gnosis. It is this that the evolution of consciousness in the world carries prefigured but latent in its seed and in the straining tense intention of its process; nor can that process, that evolution cease till it has evolved the instruments of a perfect in place of its now imperfect manifestation of the Spirit." CWSA-23/The Synthesis of Yoga/p-149, 9: “The soul, the psychic entity , then manifests itself as the central being which upholds mind and life and body and supports all the other powers and functions of the Spirit; it takes up its greater function as the guide and ruler of the nature. A guidance, a governance begins from within which exposes every movement to the light of Truth, repels what is false, obscure, opposed to the divine realisation: every region of the being, every nook and corner of it, every movement, formation, direction, inclination of thought, will, emotion, sensation, action, reaction, motive, disposition, propensity, desire, habit of the conscious or subconscious physical, even the most concealed, camouflaged, mute, recondite, is lighted up with the unerring psychic light , their confusions dissipated, their tangles disentangled, their obscurities, deceptions, self-deceptions precisely indicated and removed; all is purified, set right, the whole nature harmonised, modulated in the psychic key, put in spiritual order.” CWSA-22/The Life Divine-941, 10: “This, effected little by little or in a succession of great and swift definitive experiences, is the process of the spiritual transformation . It achieves itself and culminates in an upward ascent often repeated by which in the end the consciousness fixes itself on a higher plane and from there sees and governs the mind, life and body; it achieves itself also in an increasing descent of the powers of the higher consciousness and knowledge which become more and more the whole normal consciousness and knowledge. A light and power, a knowledge and force are felt which first take possession of the mind and remould it, afterwards of the life part and remould that, finally of the little physical consciousness and leave it no longer little but wide and plastic and even infinite. For this new consciousness has itself the nature of infinity: it brings to us the abiding spiritual sense and awareness of the infinite and eternal with a great largeness of the nature and a breaking down of its limitations; immortality becomes no longer a belief or an experience but a normal self-awareness; the close presence of the Divine Being, his rule of the world and of our self and natural members, his force working in us and everywhere, the peace of the infinite, the joy of the infinite are now concrete and constant in the being; in all sights and forms one sees the Eternal, the Reality, in all sounds one hears it, in all touches feels it; there is nothing else but its forms and personalities and manifestations; the joy or adoration of the heart, the embrace of all existence, the unity of the spirit are abiding realities.” CWSA-22/The Life Divine-947, 11: “If the spirit could from the first dwell securely on the superior heights and deal with a blank and virgin stuff of mind and matter, a complete spiritual transformation might be rapid, even facile: but the actual process of Nature is more difficult, the logic of her movement more manifold, contorted, winding, comprehensive; she recognises all the data of the task she has set to herself and is not satisfied with a summary triumph over her own complexities. Every part of our being has to be taken in its own nature and character, with all the moulds and writings of the past still there in it: each minutest portion and movement must either be destroyed and replaced if it is unfit, or, if it is capable, transmuted into the truth of the higher being. If the psychic change is complete, this can be done by a painless process, though still the programme must be long and scrupulous and the progress deliberate; but otherwise one has to be satisfied with a partial result or, if one’s own scrupulousness of perfection or hunger of the spirit is insatiable, consent to a difficult, often painful and seemingly interminable action. For ordinarily the consciousness does not rise to the summits except in the highest moments; it remains on the mental level and receives descents from above, sometimes a single descent of some spiritual power that stays and moulds the being into something predominatingly spiritual, or a succession of descents bringing into it more and more of the spiritual status and dynamis: but unless one can live on the highest height reached, there cannot be the complete or more integral change .” CWSA-22/The Life Divine-948, 12: "As it is, the physical body is really only a very disfigured shadow of the eternal life of the Self, but this physical body is capable of a progressive development; the physical substance progresses through each individual formation, and one day it will be able to build a bridge between physical life as we know it and the supramental life that is to manifest." The Mother/ The Mother's Agenda/28.11.1958 “The only hope for the future is in a change of man’s consciousness and the change is bound to come....But it is left to men to decide if they will collaborate in this change or if it will have to be enforced upon them by the power of crushing circumstances... So, wake up and collaborate.” The Mother/ The Mother’s Agenda-Vol-5/p-46, “In my Yoga also I found myself moved to include both worlds in my purview, the spiritual and the material, and to try to establish the divine Consciousness and the divine Power in men’s hearts and in earthly life, not for personal salvation only but for a life divine here . This seems to me as spiritual an aim as any and the fact of this life taking up earthly pursuits and earthly things into its scope cannot, I believe, tarnish its spirituality or alter its Indian character. This at least has always been my view and experience of the reality and nature of the world and things and the Divine: it seemed to me as nearly as possible the integral truth about them and I have therefore spoken of the pursuit of it as the integral Yoga. Everyone is, of course, free to reject and disbelieve in this kind of integrality or to believe in the spiritual necessity of an entire other-worldliness excluding any kind of this-worldliness altogether, but that would make the exercise of my Yoga impossible. My Yoga can include indeed a full experience of the other worlds, the plane of the supreme Spirit and the other planes in between and their possible effects upon our life and material world ; but it will be quite possible to insist only on the realisation of the supreme Being or Ishwara even in one aspect, Shiva, Krishna as Lord of the world and Master of ourselves and our works or else the universal Sachchidananda , and attain to the essential results of this Yoga and afterwards to proceed from them to the integral results if one accepted the ideal of the divine life and this material world conquered by the Spirit. It is this view and experience of things and of the truth of existence that enabled me to write The Life Divin e and Savitri . ” CWSA-29/Letters on Yoga-II-375, 13: CWSA-35/Letters on Himself and the Ashram-308, 14: The Mother’s Agenda-29.06.1966, 15: “Man and the animal are both mentally conscious beings: but the animal is fixed in vital mind and mind-sense and cannot exceed its limitations, while man has received into his sense-mind the light of another principle, the intellect, which is really at once a reflection and a degradation of the supermind, a ray of gnosis seized by the sense-mentality and transformed by it into something other than its source: for it is agnostic like the sense- mind in which and for which it works, not gnostic; it seeks to lay hold on knowledge, because it does not possess it, it does not like supermind hold knowledge in itself as its natural prerogative. In other words, in each of these forms of existence the universal being has fixed its action of consciousness in a different principle or, as between man and animal, in the modification of a lower by a higher though still not a highest-grade principle.” CWSA-22/The Life Divine-739, 16: CWSA-23/The Synthesis of Yoga-149, 17: CWSA-23/The Synthesis of Yoga-147, 18: “For, as a matter of fact, while the very keyword of the ideal creation is a plenary self-consciousness and self-possession in the infinite Soul and a perfect oneness, the keyword of the creation of which we have present experience is the very opposite; it is an original inconscience developing in life into a limited and divided self-consciousness, an original inert subjection to the drive of a blind self-existent Force developing in life into a struggle of the self-conscious being to possess himself and all things and to establish in the kingdom of this unseeing mechanic Force the reign of an enlightened Will and Knowledge.” CWSA-21/The Life Divine/p-501-502 19: “It is consciousness and life that must be the keywords to what is being thus worked out in Time; for without them Matter and the world of Matter would be a meaningless phenomenon, a thing that has just happened by Chance or by an unconscious Necessity. But consciousness as it is, life as it is cannot be the whole secret; for both are very clearly something unfinished and still in process. In us consciousness is Mind, and our mind is ignorant and imperfect, an intermediate power that has grown and is still growing towards something beyond itself: there were lower levels of consciousness that came before it and out of which it arose, there must very evidently be higher levels to which it is itself arising. Before our thinking, reasoning, reflecting mind there was a consciousness unthinking but living and sentient, and before that there was the subconscious and the unconscious; after us or in our yet unevolved selves there is likely to be waiting a greater consciousness , self-luminous, not dependent on constructive thought: our imperfect and ignorant thought-mind is certainly not the last word of consciousness, its ultimate possibility. For the essence of consciousness is the power to be aware of itself and its objects, and in its true nature this power must be direct, self-fulfilled and complete : if it is in us indirect, incomplete, unfulfilled in its workings, dependent on constructed instruments, it is because consciousness here is emerging from an original veiling Inconscience and is yet burdened and enveloped with the first Nescience proper to the Inconscient; but it must have the power to emerge completely, its destiny must be to evolve into its own perfection which is its true nature. Its true nature is to be wholly aware of its objects, and of these objects the first is self, the being which is evolving its consciousness here, and the rest is what we see as not-self, — but if existence is indivisible, that too must in reality be self: the destiny of evolving consciousness must be, then, to become perfect in its awareness, entirely aware of self and all-aware. This perfect and natural condition of consciousness is to us a superconscience, a state which is beyond us and in which our mind, if suddenly transferred to it, could not at first function; but it is towards that superconscience that our conscious being must be evolving.” CWSA-22/The Life Divine/p-1052-1053, 20: “Buddhi , which is simply the determinative power that determines all inertly out of indeterminate inconscient Force, takes for us the form of intelligence and will. Manas, the inconscient force which seizes Nature’s discriminations by objective action and reaction and grasps at them by attraction, becomes sense-perception and desire, the two crude terms or degradations of intelligence and will, — becomes the sense-mind sensational, emotive, volitional in the lower sense of wish, hope, longing, passion, vital impulsion, all the deformations (vikara ) of will. The senses become the instruments of sense-mind, the perceptive five of our sense-knowledge, the active five of our impulsions and vital habits, mediators between the subjective and objective; the rest are the objects of our consciousness, visayas of the senses.” CWSA-19/Essays on the Gita/p-97, “Therefore, since consciousness is always there even in an apparently inconscient Force, we must find a corresponding psychological power of these three modes which informs their more outward executive action. On their psychological side the three qualities may be defined, tamas as Nature’s power of nescience, rajas as her power of active seeking ignorance enlightened by desire and impulsion, sattwa as her power of possessing and harmonising knowledge.” CWSA-19/Essays on the Gita/p-427, “But it is dominated by a huge force and impulsion of mute rajasic kinesis which drives it, even in and even by its dispersion and disintegration, to build and create and again by a sattwic ideative element in its apparently inconscient force which is always imposing a harmony and preservative order on the two opposite tendencies. Rajas, the principle of creative endeavour and motion and impulsion in Prakriti, kinesis, pravritti , so seen in Matter, appears more evidently as a conscious or half-conscious passion of seeking and desire and action in the dominant character of Life, — for that passion is the nature of all vital existence.” CWSA-19/Essays on the Gita/428, “The old semi-Buddhistic , semi-Sankhya theory which saw only the Quiescent and nothing else in the world except a constant combination of the five elements (The Gita-18.14) and the three modes of inconscient Energy lighting up their false activity by the consciousness of the Quiescent in which it is reflected, is not the whole truth of the Brahman. We are not a mere mass of changing mind-stuff, life-stuff, body-stuff taking different forms of mind and life and body from birth to birth, so that at no time is there any real self or conscious reason of existence behind all the flux or none except that Quiescent who cares for none of these things. There is a real and stable power of our being behind the constant mutation of our mental, vital and physical personality, and this we have to know and preserve in order that the Infinite may manifest Himself through it according to His will in whatever range and for whatever purpose of His eternal cosmic activity.” CWSA-23/The Synthesis of Yoga/p-376 Download this file in PDF format: “There must grow up within us or there must manifest a consciousness more and more open to the deeper and the higher being, more and more laid bare to the cosmic Self and Power and to what comes down from the Transcendence, turned to a higher Peace, permeable to a greater light, force and ecstasy, a consciousness that exceeds the small personality and surpasses the limited light and experience of the surface mind, the limited force and aspiration of the normal life consciousness, the obscure and limited responsiveness of the body.” Sri Aurobindo CWSA-22/The Life Divine/p-938 "That’s another interesting point, because I was an outright atheist: till the age of twenty, the very idea of God made me furious. Therefore I had the most solid base – no imaginings, no mystic atavism ; my mother was very much an unbeliever and so was my father. So from the point of view of atavism it was very good: positivism, materialism. Only one thing: since I was very small, a will for perfection in any field whatever; a will for perfection and the sense of a limitless consciousness – no limits to one’s progress or to one’s power or to one’s scope. And that, since I was very small. But mentally, an absolute refusal to believe in a "God": I believed only in what I could touch and see. And the whole faculty for experiences was already there (they didn’t manifest because the time hadn’t come). Only, the sense of a Light here (gesture above the head), which began when I was very small, I was five, along with a will for perfection. A will for perfection: oh, whatever I did always had to be the best I could do. And then, a limitless consciousness. These two things. And my return to the Divine came about through Theon’s teaching, when I was told for the first time, "The Divine is within, there" (Mother strikes her breast). Then I felt at once, "Yes, this is it." Then I did all the work that’s taught to find Him again; and through here (gesture to the heart center) I went there (gesture of junction above with the Supreme). But outwardly, mentally, no religion – a horror of religions... And I see now that it was the most solid base possible for this experience : there was no danger of imaginings." The Mother The Mother's Agenda/March 26, 1966

Ashram In Detail “In ancient times the disciple had to undergo severe tests to prove his ability for initiation. Here we do not follow that method. Apparently there is no test and no trial. But if you see the truth, you will find that here it is much more difficult. There the disciple knew that he was undergoing a period of trial and after he had passed through some outward tests, he was taken in. But here you have to face life and you are watched at every moment. It is not only your outer actions that count. Each and every thought and inner movement is seen, every reaction is noticed. It is not what you do in the solitude of the forest, but what you do in the thick of the battle of life that is important. Are you ready to submit yourself for such tests? Are you ready to change yourself completely? You will have to throw off your ideas, ideals, values, interests and opinions. Everything will have to be learnt anew. If you are ready for all this, then take a plunge; otherwise don’t try to step in.” The Mother TMCW-14/The Words of the Mother-II/p-43-44 The Ashram in Detail A liberated Soul²³ becomes the luminous Soul Centre of multiple liberating Souls which forms the basis of harmonious progressive intermediate collective living of faithful and sincere aspirants, the Ashram . His difficult task is to go through severe Spiritual training and preparation in which his subtle and causal body are moulded, expanded, and densified through gradual and intensive non-waking and waking trance. His contact and cognition of all things and persons translate into a deep sense of identity through more intimate, powerful and efficient instrumentation of Consciousness force, where Spirit breaks through Matter’s wall and he begins to be the master of the mysteries of the material world. Thus, he emerges as Divine’s or Spirit’s conscious slave. His more difficult task is to become an Impersonal Centre or Centre of Universality to include the whole of humanity as ultimate collectivity, the Deva Sangha and the power of embracing the whole universe in his formless Consciousness is the sole preoccupation of a liberated universalised individual Soul Centre. He fills the emptiness in human heart with the nameless Divine Influence accompanied by the capacity to transform ‘the greatest difficulties into best opportunities,’²⁴ heals all the bitter cruelties, crudities and aberrations of earth, ‘guards the world with its all seeing gaze,’¹⁷ ‘mastered the tides of Nature with a look;’¹⁸ his ‘gaze controls the turbulent whirl of things,’²⁰ channels the total energy of Universal and Transcendent forces which would flow unobstructed and unrestricted, effective inclusion and penetration of dynamised intimate vision and he serves humanity by becoming its slave or does good of all creatures, sarvabhutahite ratah .¹ His most difficult task is the extreme accumulation of the ‘Spirit’s bare and absolute potencies’³¹ to become mightier than all the forces of the material and vital world and wrestles with Matter to meet and confront victoriously dark forces of naked Hell, compel active dynamic unification of cosmic Nature and ‘last and mightiest transformation’¹⁹ of Inconscient and mundane surface Nature. Then he emerges as Universalised individual Soul Centre with liberated immobile Soul and transformed mobile Nature. The right relation of the individual liberated Soul Centre with the collectivity, as proposed in the Gita is to live in the world with the sense of oneness with all existence, ekatvamasthitah ,²⁵ without separation from the Divine, mayi nivasisyas i,²¹ without finding fault of the Divine, nirdosham hi samam brahma ,²⁷ without controversy, buddhi veda ,¹¹ without enemy, nirbairah ,² without narrow carping, asuya ³ and without anxiety, chinta; ⁴ he is not bound by works and all actions vanish and are dissolved by their very execution and leave the immutable Self unaffected and the Soul unmodified, praviliyante karmani; ¹⁶ as proposed in the Isha Upanishad is to see oneness everywhere, ekatvam anupasyatah, ²⁶ to act, live and enjoy in the world for a hundred years without clinging or leaving any mark on his Soul, na karma lipyate nare, ⁶ and by renouncing all egoistic sense of desire, tyaktena bhunjitha .⁵ In integral Yoga the preservation of the entire range of visible individual activities are no longer inconsistent with the attainment of cosmic and transcendent Consciousness. The Life Divine or Nature’s conscious integral Evolution proposes to call down the unconquerable impulse of God, Light, Freedom, Bliss and Immortality to individual vessel and extension of these highest realisations to earth and men, the large and luminous movement of a Divine living through Divine union, unity and harmony with all Beings and a life governed and formed from within outwards; the conflicting ideals of mind will fall away from him and as proposed in The Synthesis of Yoga is to gather and sum up in himself all that is the best and the profoundest and the completest and pours them freely in the form of Divine Will, Knowledge, Love, Delight and Beauty on his surroundings. The right relation of a universalised liberated individual Soul Centre with the Divine as proposed in Integral Karma Yoga is the play of the Divine Will, Power, Force and Omnipotence and all weakness, incapacity and impotence is a holding back of Will in tranquil concentrated force so that certain forms of realised Divine conscious-force is brought forward into form of Power; as proposed in Integral Jnana Yoga is the play of Divine Knowledge, Wisdom and Omniscience and all Ignorance and all perversity is a holding back of Knowledge and Truth in the repose of conscious self-awareness so that certain form of consciousness is brought forward into activity of Light; as proposed in Integral Bhakti Yoga is the play of Love, Delight and Beauty and all suffering, pain, evil and incapacity of possessive delight is a holding back of joy in the still sea of Divine Bliss so that certain forms of Divine union and enjoyment is brought forward as an active upwelling of waves of Bliss; as proposed in Integral Yoga of Self-Perfection , is the dynamic play of all becoming with the Divine Being and all cessation, death and annihilation is a holding back of various sweetness of unification and joyous creative Maya in the eternal being of the Sachchidananda so that certain form of Divine Immortality and Perfection are brought forward as Nature’s all-powerful remedy; as proposed in Supramental Yoga is the play of all-containing and all-comprehending Maya with Brahman and ever dividing and limiting consciousness of mind, ever divergent action of life and infinitely-divided substance of Matter are holding back of a force intimately conscious of all the uniting relations so that certain forms of infinite is known and the finite is not separated from it as an independent reality and liberated from the knot of divided existence and as proposed in integral Yoga is to enjoy oneness with God, with itself in its own individuality, with its other brother selves in the universality and beyond them in the Transcendence and all discords and disharmonies of existence are holding back of infinite self-fulfillment of all life. The right relation of a Transformed Nature and Soul of a Universalised individual Soul Centre to the Existence as proposed in Integral Karma Yoga is the Purusha’s possession of Prakriti followed by Ishwara-Shakti realisation where the individual knows, transcends, enjoys and controls Spiritually his manifested being and determines, produces and orders all relation largely and freely through cosmic action, cosmic awareness and intensify the infinitely plastic yet harmonious diversity of action. The end of the path of integral Karma Yoga is 'a perception of the Divine in all energies, in all happenings, in all activities, and a free and unegoistic participation of the soul in the cosmic action. So followed it will lead to the elevation of all human will and activity to the divine level, its spiritualisation and the justification of the cosmic labour towards freedom, power and perfection in the human being.'³⁴ His action as proposed in Integral Jnana Yoga is to get back to the fact of eternal Oneness where an apparent discord is realised as an element of the general ever-present and ever-developing harmony and all relations in the world, even to its greatest and most shocking apparent discords, are relations of something eternal to itself in its own universal existence. 'For, followed more largely and with less individual aim, the method of Knowledge may lead to an active conquest of the cosmic existence for the Divine no less than to a transcendence. The point of this departure is the realization of the supreme Self not only in one’s own being but in all beings and, finally, the realization of even the phenomenal aspects of the world as a play of the divine consciousness and not something entirely alien to its true nature. And on the basis of this realization a yet further enlargement is possible, the conversion of all forms of knowledge, however mundane, into activities of the divine consciousness utilizable for the projection of the one and unique Object of knowledge both in itself and through the play of its forms and symbols. Such a method might well lead to the elevation of the whole range of human intellect and perception to the divine level, to its spiritualization and to the justification of the cosmic travail of knowledge in humanity.'³⁴ His action as proposed in Integral Bhakti Yoga is to realise universal divine Love that transforms all beings and things into all-embracing ecstasy and million-bodied beatitude and the play of the Divine Beloved in His infinite house of Delight. 'And this Yoga is catholic in its use of all emotional relations, so that even enmity and opposition to God, considered as an intense, impatient and perverse form of Love, is conceived as a possible means of realisation and salvation.'³ ⁴ His action as proposed in Integral Yoga of Self-Perfection, is to heal all disorder, disease, suffering, pain by the intervention of a Divine Force above instead of struggling from below; as proposed in Supramental Yoga is to embrace all contact with men and universe with a purified flame force and transformed Divine Nature and arrives at perfect relation with supreme and universal Purusha and the supreme and universal Para Shakti and as proposed in integral Yoga revived from ancient Vedanta (1) as seeing all existences in the Self and (2) the Self in all existences; (3) and the Self-being has become all these existences that belong to the worlds of the becoming. The original and integral view of Life, accepts this Existence as self-concentration and self-diffusion of conscious dynamic Force in Infinite extension of Space and Time and unfolds itself through the concentration and expansion of the Individual Soul. It confirms that this World is the progressive revelation of a great, a transcendent and a luminous Play of Reality perpetually creating and re-creating Itself; it is like a gold vessel made up of the stuff of pure gold, the Brahman, an act of mutable rhythm of creative Consciousness, a self-aware force of existence, eternally young, perpetually inexhaustible and there can be no trace of alloy in the Divine’s creation. Brahman is not only the cause, ordering and indwelling power of the universe but also its material and its sole material. The perception of this universe as a field of insistent suffering, enormous toil, presence of incapacity and sorrow which baffle our reason as facts, is the result of limited or relative human consciousness because of the wrong relation of the individual with the Self, Nature and Universe, misrepresentation of a manifold Reality and creates the system of false accountantship, unchangeable rigidity and mistaken appearance of opposition and conflict to the harmonious play of the Divine in its universal manifestation. Or if to us things appear undivine or this bondage to a perpetual stamp of imperfection and disharmony or judge the external phenomenon as inconsistent with the nature of inner being or world existence as an illusion because the world is not Divinely explained to us; Divine has not wholly possessed our limited Consciousness; we are ignorant of the sense and purpose of the evolution of Nature in the world in its entirety and its proper place and Divine meaning in the complete manifestation. This world appears to us as a cosmic madhouse so long as we rest on the madness of error, falsehood and ignorance and subject ourselves to the original limitation of its law. So, our proper aim of life is always to get cured of all our insanity and depart into Truth, Light, Freedom and Immortality. So, all the harshest apparent discord³⁶ of existence can be thrown out by an inalienable concord of the Being inherent in an inalienable unity of the Being and change them into essential elements of truth, a growing universal rhythm and ultimate harmony. The wrong, mutilated human relation created by limiting ego, intellect’s outward gaze and mental self sufficiency as practiced now by man are full of narrowness, smallness, fragmentary and restrictive because he has not opened himself to the perennial Source or he has not secured the ground upon which freedom and perfection would naturally flower and has not expanded into most subtle fullness of the Divine Truth. Attachment to mutable personality is the cause of our incurable littleness, discord, and quarrel with ourselves and with life and with others. The nature of the ego is a self-limitation of consciousness by a willed ignorance and its exclusive absorption in the partial movement of energies are necessary for the certain limited and preparatory experience or it is a practical construction of our consciousness devised to centralise the action of Nature. This egoistic life finds all its values transformed and corrected when it can group round the right central conception of effective knowledge of impersonality and untroubled oneness of Being. When the right consciousness is restored it asks no essential change of the eternal relation with the Spirit but the in-view and out-view of the individual centre is profoundly modified. So, the right relation of an individual with the existence can be recovered by participation in the consciousness of the totality which includes the consciousness of the Transcendent and the Universal. A true Divine living, right and full value of life is possible when the partial and separative movement of human mind and ego recognises the false doctrine, ‘he alone is important to himself, he is infinitely important centre to the All, (the centre of its own universe) but to him the All is negligible’⁸ and learns to submit to the ‘form of Oneness’²² or the total movement of the Infinite and the continuation of the illumined individual in the action of the world is still necessary and indispensable in the universal play because the world is his foundation, his means, his field, the stuff of the divine Work and he must necessarily universalise and impersonalise in order to realise himself ‘as one concentration of the universal,’²² manifest the Divine All and Supreme Reality. The largest vision of integral Yoga recommends an individual to be wise when he shows unwillingness to limit man’s avenues towards God and a refusal to put a limit to the Soul’s ascension of the Infinite and the Divine manifestation through all the godheads, men, creatures and objects; the wiser drives straight into the Divine realisation and then seizes one after the another methods of Nature’s many-sided passage of conscious Evolution and Yoga; gathers together all Spiritual experience and returns either naturally or through concentrated effort to the one Supreme experience of all reconciling Oneness and he learns to overcome all partial and one sided exclusive experience of the Brahman and realises the Integral Static and Dynamic Brahman; the wisest is able to call down this ultimate Divine Truth to elevate the material things and creatures to their highest and widest Divine manifestation and he can draw humanity towards greatest unity when he is perfectly capable of every kind of Spiritual experience and possesses highest Integral Knowledge. A supreme Knowledge is that which includes Spiritual experiences of all kinds, gives to each its absolute state of Brahman and integralises all Knowledge, neglects nothing, overlooks nothing and leaves no stone unturned. It recognises that the eternal Spirit as the immutable inhabitant of this fit and noble mutable robe, the bodily mansion, out of which the Divine constantly weaves His garbs, builds recurrently the unending series of His All Life. Or the Spirit born into the material existence is assigned a task to create out of Matter a temple of Divinity. The problems of All Life arise from an unsolved discord and the instinct of an undiscovered unity can be resolved when the fully awakened human mind realises an Omnipresent Reality as the truth of all life and when he accepts this existence freely as the Divine, invades mortality with the immortal’s Truth, Light and Beatitude and the redemption comes by the recovery of the universal Consciousness in the individual and of Spiritual term in the physical Consciousness. The Son of Man is supremely capable of incarnating God through the human journey of sacrificial work, sacrificial wisdom and sacrificial emotion without which he would be only an insect crawling among all other ephemeral creatures or harbours subhuman nature which is ‘lower than the lowest reptile’s crawl.’²⁹ The modern man is most discontented by the pressure of limitation and obstacle of mechanised living and satisfaction comes by surpassing of the limit, growing manifestation and overcoming of the obstacle by full possession of illimitable self-Consciousness, self-Power and self-Delight. This effort can give birth to a perfect man who combines absolute calm and passivity of mind with free and inexhaustible activity and reconciles harmoniously three kinds of life that of the ordinary material existence, a life of mental activity and progress and unchanging Spiritual beatitude and resolves their discords. A perfected human Soul’s Divine work is to hasten the process of evolution of the race and his action can be steadfast and truly Divine if it proceeds on the basis of a Spiritual equality, a calm, impersonal and equal self-identification with all beings. The individual exists not in himself alone but in the collectivity and the perfect utility of his perfection is, having realised in himself the Divine symbol, to reproduce, multiply and universalise it in others. The individual Divine incarnation in a human body shall evolve towards universal Divine Incarnation through emergence of infinite Consciousness. The many souls, minds, lives, and bodies of the universal manifestation are only faces of the one Divine, only His masks and disguises. We perceive each being to be the universal Narayana presenting to us in many disguises and lose ourselves in that universality and perceive our own mind, life and body as the only valid shape and substance of manifestation of incorporeal and immaterial, while all whom we formerly conceived of as others, are now to our universal and impersonal Consciousness our Self in other minds, lives and bodies. The Consciousness of collective humanity is a sum of individual ego. It is rather even more tortured, troubled, and obscured, certainly more vague, confused and un-progressive. The liberated individual Soul in this respect is more valuable than the collectivity and cannot be called on to subordinate his more profound, more dynamic, and more luminous possibilities of becoming a perfect channel of Divine Light, Peace, Compassion and Benevolence and he cannot suppress or maim his proper development to darker and recalcitrant collective entity. A universalised liberated individual lives neither for the individual ego nor for the collective ego; rather he lives in and for the Divine in himself, in and for the Divine in collectivity, in and for the Divine in all beings and his progressive evolution of Soul and Nature would be at each stage harmonious in its every detail and essential principle. Integral Jnana Yoga proposes that a developed Soul can serve God the oppressed, God the poor and God the miserable or ‘service of God in man’⁷ in order to ‘complete the realisation’⁷ of Divine in all things. Ethical rules of altruism, philanthropy and the service of the Nation are in themselves potent instruments of self-enlargement and self-correction of the narrower province of self-righteous and magnified ego, a partial and insecure superstructure, seem to be actuated and debased by this soul of desire and must be so till the child Soul or developing Soul finds the secret of the Divine Oneness and vast descent of Divine Love, Light and Bliss. If in to the Spiritual aim there enters the impulse to deny the personal self or the limited vision of mind to serve humanity or the world at large, it comes not from the ego nor from the collective sense of the race, but from something more occult and profound, Transcendent of both these things; for it is founded on a sense of the Divine in all and it works not for the sake of some selfish purpose or mental action of altruism but for the sake of the one Self and only what the supreme Truth and Good decided would be executed in the person or group or collective. It is this transcendent Source that a developed Soul or ripened Soul must seek, possess, and serve this vaster Being and Consciousness to which the service to the race and the individual are minor terms of its existence and inferior activities. The greatest service to humanity, the surest foundation for its true progress, happiness and perfection is to prepare or find the way by which the individual and collective man can transcend the ego and live in its true Self and help mankind to possess higher Consciousness and supreme Reality. The individual will no longer bound to cruel phenomena of incapacity, disharmony, insistent suffering and baffled by evil and ignorance which seem to be the natural circumstance of a difficult evolution in Ignorance; for all grief, revolt,³³ impatience, wrong will, trouble are identified as limitation of ego, outcome of relative consciousness and violence committed against the Will of the Divine Master. When the Truth Force possesses the mind, life and body of a developed Soul, then there cannot stay alive any trouble, grief, disharmony and disturbance of untransformed Nature and there survives the permanent vibration of Harmony, of Order and of Divine unity. Or in the language of the Gita , in that established exceeding Bliss Consciousness, a developed or ripened Soul ‘is not shaken by the most violent or the fieriest assault of mental grief, na duhkhena gurunapi vichalyate .’³⁰ To live in absolute calm, peace, silence and equality during a period of extreme adversity is the sign of true Spiritual living and he can draw the right and full profit from life. The emergence of mind in life brings in evolution an increase of the immense range of its capacity followed by an immense trail of constant error. The mental man thinks and acts for a long period within the range of his limited consciousness and individual ego because a rapid development of Truth-consciousness is not the intention of Mother Nature. He can give real service if the intellect must consent to pass out of the bounds of finite logic and accustom itself to the logic of the Infinite which enforces on the reason an utmost plasticity and opens it to an awareness of the larger state of possibilities. Thus, intellectual understanding is replaced with Spiritual Intuition which is more vast, subtle and complex in its operation and the change of Nature is assisted by the plastic power of adaptation of things and sure faultless action. So, our imperfect mental intelligence must learn the difficult lesson to approach the Absolute not by exclusive logical oppositions but by a profound catholic Intuition. As we pass from the necessary stage of transition of mental to Spiritual, a subtle wideness of increasing intensity of Light, of Power, of Peace and of Ecstasy marks our passing out of limitation. A Spiritual man accepts all creatures as his own Self in many minds, vitals and bodies. His world vision includes perfect Spiritual knowledge and understanding not only of all our internal activities but all the unrolling of things, events, human, animal, and natural activities around us. His Spiritual realisation, Spiritual mastery and Spiritual influence preoccupy him in acceptance of the world truths, the world energies, the world tendencies and the world purposes as its own and he bears all suffering so that all things must turn into the ecstasy of Ananda . The subliminal inner being widens indefinitely and breaks the boundaries of individuality to enter cosmic Consciousness, which is the merger of ego into the world being. Its natural outcome is a greater feeling of oneness with other beings, entire openness to universal Energy, intimately aware of the play of the cosmic forces, total liberation of Soul, mind, heart and individual action would be bound by nothing other than the Divine Wisdom and Will and casting them all into Cosmic Self and Divine Reality. Beyond this Himalayan height and Oceanic largeness there opens only the Supramental vistas of incommunicable Transcendences. The Supramental man lives and acts in cosmic Consciousness founded upon the knowledge by Identity, which covers all the earth and all that lies behind and beyond in other planes of Consciousness and hence the power and knowledge at his disposal would be much greater than the power and knowledge of mental man. His Influence spreads in earth’s atmosphere as dynamisation of universal Order, great Harmony and the sense of Oneness of all existence. He becomes Godhead in man and is aware of his true integral Self and Divine universality of his action in Consciousness is similar to the strong and steady Sunlight that securely illumines the whole kingdom of his thought, feeling, action and will and he serves the earth from above. The whole world is held within his Cosmic Consciousness and his intimate inclusion is aided in the movement of world activity. His universal Nature is like Vasishtha’s cow of plenty, Kamadhenu, from whose udder all mankind can draw its need and fulfill its deficiency. The relatively easier task or difficult task of a Supramental man²⁸ is permanent ascent of Consciousness to highest Sachchidananda state; his more difficult task is permanent descent of highest Sachchidananda Consciousness to physical life and earth and liberating the material vessel from the influence of tamasic, rajasic and sattwic mind; his most difficult task is the penetration of this highest Consciousness to triple time extending from beginning of the creation of Subconscient plane to the period of complete Divinisation of earth life in Superconscient plane, known as All Life. Or the Consciousness of dynamic Spirit moves backward to the past of this birth and past births in order to illumine the Subconscient obscurity and Consciousness of dynamic Spirit moves forward to call down Divine energies and manifesting action of thousand year ahead from Superconscient plane. The eternal Self within us has thrown itself out as the adventurer in Time and Space, limiting itself to the flow of dynamic movements in the succession of moments of seeking and divisibility of an objective field of substance so that they may win back again from imperfect and developing awareness, the infinite possibilities of lost Self-knowledge and All-knowledge. The right and ideal relation of the individual with the Time is ‘soul’s climbing beyond mortal time’¹⁰ in order to bring down Timeless Eternal into the slipping moments or to link Time’s second to infinity by endless descent of Divine force or the moments stretched into eternity, failing which gives birth to the wrong mental relation resulting in impatience and appearance of a continuous succession of moments of being in an eternal Time. Similarly, the right relation of the individual with Space or the small span of life and surroundings to which we are mentally and sensationally conscious is to call down God’s Spaceless Omnipotence into fragmented atmosphere or ‘lost in the depths of its own solitude’⁹ and recalls the Soul’s adventure into Space, failing which gives birth to wrong relation resulting in incapacity. So a true law of living must be evolved which can help us soonest to get back to the Self-knowledge which experiences Conscious Being subjectively as Time whose fundamental truth is the eternity of the Eternal and objectively as Space whose fundamental truth is the infinity of the Infinite or self-conceptive extension of one Being; where former is the mobile self-extension of passing a succession of moments in which the mind experiences itself at a certain point whence it looks back and ahead and the latter is only a coexistence of things or a static self-extension measured out by mind through divisibility of substance and all things stand or move together in a fixed order. ³⁵ Those who are rightly related with time and rightly related with the surrounding space can alone assist in the Divine work. Time-Space as a whole is eternal in its essential power of manifestation in which there is a movement of Consciousness and Spiritual Existence displaying the field of movement of its Conscious-Force to new create and manifest things and happenings and must therefore be temporary in their appearance on the surface. Each state of Consciousness has its own Time and Space and they change with the change of Consciousness. Space is a property of Matter which is a creation of Energy in movement. Time is a dimension of Space for the complete action of this Energy. To relate rightly, steadily and wholly of the entire extension of the conceptual Reality of Time and Space is not practicable by limited mental consciousness but is possible in Timeless and Spaceless static self-aware Supramental Consciousness that comprehends all things in dynamic Knowledge and governs their objective manifestation in indivisible Space and triple Time. To truly understand the significance of Space and Time, Consciousness must pass beyond the finite reason and the finite sense to a larger Spiritual sense. In Supermind, the continuously momentary conscious being of Time and divisibility of Space are annulled and the burden of Time³⁷ and Space disappears completely in the coexistent inner tranquil immobility and infinite immobile mobility and things become vast, calm, luminous, self-existent, immense and full of joy. The Divine Centres consisting of a few collective Souls all over the world can grow when an individual or a group enters sufficiently strong direct Divine descent from a higher plane and utilise that Influence initially as the transformation of his whole nature and finally become a centre of world transformation. Firstly, there will be prolonged, tedious and painful period of preparation, sincere practice and purification of all our Being and Nature till it is ready and fit for opening towards secret inmost Soul, the Psychic being in the heart or opening of Spiritual being above the head, a Divine Influence and Presence; secondly, all the conflicting members and elements of his personality consent to bear the difficult and exacting process of transformation and it would not be easy to arrive at a complete change in one life while still enclosed in the limitation of the lower nature; lastly, the ‘hardest of all’¹⁴ is the invisible occult war and struggle he has to carry through against the universal dark forces attached in their root nature to ignorance, to misuse of force, to perversity of delight and to present unstable creation when he seeks ‘to make the final Supramental conversion and reversal of Consciousness by which the Divine Truth must be established’¹⁴ on the earth’s atmosphere in all its plentitude. He must grow aware of the interventions, suggestions and impulsions of cosmic forces that oppose the increase of harmony, truth and good and have disguised themselves as the original movement of his own mind and life and wage battle against them. He must realise himself as an illumined virgin mould and embodied Soul through which ‘Formless shines’¹⁵ and cosmic Nature seeks to fulfill itself and emerges out of the powers of universal Nature antagonist to the Light of Knowledge. A new Heaven on earth could descend; a world of Supramental Light could be created in the midst of receding darkness of this terrestrial existence by stilling or transcending the temporal activity of our conscious mind. In the Supramental Era, or entry into the silence of conscious Eternity, Satya Yuga, Unity, Universality, Perfection, Harmony, Freedom and Truth of order would be the Consciousness of the race. There, Life would repose on a realisation of great varieties; Love would be all-inclusive, motiveless, a union of Soul with Soul and a joy of identity; Justice would be absolutely secured by opulent management and spontaneous action of being in harmony with the truth of things; Law of Supermind is unity fulfilled in diversity, a complete dynamism of return to his own potentialities; it would be self-existent and spontaneous in their self-fulfillment, an inevitable self-development of the truth of thing and the process of innate Knowledge, a Knowledge inherent in existence so as to allow progression and its motion is directed towards a Divinely foreseen goal; Equality would be consistent with hierarchy and perfect difference; artificial standards and rigid standardisation would be replaced by infinitely plastic harmonious principle and free automatic perception of right relations and their inevitable execution of truth of idea, action and creation. So an Ashram is a Spiritual Centre, where a developed Soul or a group of developed Souls is preoccupied with reconciling the perfect Spirit with imperfect Matter after one goes through a long formative period of Sadhana in which his Spiritual foundation of Divine union is established. Thus he pours out on his surrounding earth ‘the delight of His being and the glories of His godhead’¹² and he must not live ‘bound in the slow collective evolution’¹³ of the Divine Centre but to pursue, find, know and possess the Eternal through swift individual Spiritual evolution. The relationship between one community and the other would assure harmonious diversity, mutuality and oneness. There would be considerable free diversity in the self-expression of the individuals of a single community and between different Gnostic communities which would create their own body of the life of the Spirit. The greatest richness of diversity and liberty of self-expression based on an underlying oneness and stability in utmost mutability are the law of the Supramental perfected community³² and there the perfected individual’s Self-expression and Self-realisation need not be a long white monotone. He would not be cast according to a single moulded fixed pattern of personality or insist on the sameness of action or fixed law in all circumstances or subordinate himself to mass consciousness, but there would be the union of freedom, order of conscious unity, universality, integral self-awareness, plasticity, infinite variation and harmonious diversity of action and expression of the collective life in its manifestation of Gnostic Consciousness. This Gnostic community will ensure a luminous integral unity with its greatest completeness in the everyday life of Gnostic beings, and it will also ensure and impose similar dominating concord, right relation and order upon the life of surrounding ignorant mundane communities within the boundary of certain limitations. It will surely admit within its border as much of human life as is turned towards Spirituality, a dominant principle of harmony would impose itself on the life of Ignorance, leaving the rest to function freely on the lame movement of mind and mental self-sufficiency of old foundation. OM TAT SAT References: 1: The Gita-5.25, 12.4, 2: The Gita-11.55, 3: The Gita-3.31, 4: The Gita-16.11, 5: The Isha Upanishad-1, 6: The Isha Upanishad-2, 7: CWSA-23/The Synthesis of Yoga/p-517, 8: CWSA-21/The Life Divine/p-80 9: Savitri-411, 10: Savitri-461, 11: The Gita-3.26, 12: CWSA-22/The Life Divine/p-668, 13: CWSA-23/The Synthesis of Yoga/p-359, 14: CWSA-23/The Synthesis of Yoga/p-133, 15: “The virgin forms through which the Formless shines,” Savitri-327, 16: The Gita-4.23, 17: Savitri-317, 18: “He mastered the tides of Nature with a look:” Savitri-219, 19: “A last and mightiest transformation came.” Savitri-318, "The world’s darkness had consented to Heaven-light And God needed no more the Inconscient’s screen. A mighty transformation came on her." Savitri-664 20: Savitri-571, 21: The Gita-12.8, 22: CWSA-21/The Life Divine/p-183, 23: “There are two types of liberated Souls. The first type of liberated Soul, ‘may be content with a subtle and limited action within the old human surroundings which will in no way seek to change their outward appearance.’ The second type of liberated Soul who ‘will not only alter the forms and sphere of its own external life but, leaving nothing around it unchanged or unaffected, create a new world or a new order.’ Ashram is a place of stay of the second type of liberated Souls.” CWSA-23/The Synthesis of Yoga/p-268, “For as the progression of the change proceeded, the energy of the liberated individual would be no longer the limited energy of mind, life and body, with which it started; the being would emerge into and put on — even as there would emerge in him and descend into him, assuming him into it — a greater light of Consciousness and a greater action of Force: his natural existence would be the instrumentation of a superior Power, an overmental and supramental Consciousness- Force, the power of the original Divine Shakti. ” CWSA-22/The Life Divine/p-961, “The last or highest emergence is the liberated man who has realised the Self and Spirit within him, entered into the cosmic consciousness, passed into union with the Eternal and, so far as he still accepts life and action, acts by the light and energy of the Power within him working through his human instruments of Nature. ” CWSA-22-The Life Divine/p-915, “But it is possible to go farther; for the spiritual being, once inwardly liberated, can develop in mind the higher states of being that are its own natural atmosphere and bring down a supramental energy and action which are proper to the Truth-consciousness; the ordinary mental instrumentation, life- instrumentation, physical instrumentation even, could then be entirely transformed and become parts no longer of an ignorance however much illumined, but of a supramental creation which would be the true action of a spiritual truth-consciousness and knowledge.” CWSA-22/The Life Divine/p-888, "All the action of the perfected soul will be even such a constant divine giving (Dana) of itself and its powers, an outflowing of the knowledge, light, strength, love, joy, helpful shakti which it possesses in the Divine and by his influence and effluence on all around it according to their capacity of reception or on all this world and its creatures. That will be the complete result of the complete self-giving of the soul to the Master of our existence." CWSA-19/Essays on the Gita/p-490-491, 24: “The obstacle which the physical presents to the spiritual is no argument for the rejection of the physical; for in the unseen providence of things our greatest difficulties are our best opportunities.” CWSA/23/The Synthesis of Yoga/p-11, 25: The Gita-6.31, 26: Isha Upanishada-7, 27: The Gita-5.19, 28: “Ordinarily the supramental knowledge will be organised first and with the most ease in the processes of pure thought and knowledge, jnana , because here the human mind has already the upward tendency and is the most free. Next and with less ease it will be organised in the processes of applied thought and knowledge because there the mind of man is at once most active and most bound and wedded to its inferior methods. The last and most difficult conquest, because this is now to his mind a field of conjecture or a blank, will be the knowledge of the three times, trikaladristi. ” CWSA-24/The Synthesis of Yoga/p-839, 29: Savitri-215, 30: The Gita-6.22, 31: “Our spirit’s truth lives in the naked self” Savitri-543, “The Spirit’s bare and absolute potencies Burn in the solitude of the thoughts of God.” Savitri-57, “He met with his bare spirit naked Hell.” Savitri-219, 32: “A perfected community also can exist only by the perfection of its individuals, and perfection can come only by the discovery and affirmation in life by each of his own spiritual being and the discovery by all of their spiritual unity and a resultant life unity.” CWSA-22/The Life Divine/p-1087-1088, “To be occupied with the good of all beings, to make the joy and grief of others one’s own has been described as a sign of the liberated and fulfilled spiritual man.” CWSA-22/The Life Divine/p-1011, 33: “The buddhi dwelling always in this master idea must discourage all its own lesser insistences and preferences and teach the whole being that the ego whether it puts forth its claim through the reason, the personal will, the heart or the desire-soul in the prana, has no just claim of any kind and all grief, revolt, impatience, trouble is a violence against the Master of the being .” CWSA-24/The Synthesis of Yoga/p-723, “Revolt and impatience mean always that there is a part of the being or something in the being which does not submit, has not given itself to God, but insists on God going out of his way to obey it. That may be very well in the Bhakti-marga , but it will not do on this Way. The revolt and impatience may come and will come in the heart or the prana when these are still subject to imperfection and impurity; but it is then for the will and the faith in your buddhi to reject them, not to act upon them. If the will consents, approves and supports them, it means that you are siding with the inner enemy. If you want rapid progress, the first condition is that you should not do this; for every time you do it, the enemy is strengthened and the shuddhi postponed.” CWSA-36/Autobiographical Notes/p-229, 34: CWSA-23/The Synthesis of Yoga/p-38-40, 35: “This development and progress of the world according to an original truth of its own being implies a succession of Time, a relation in Space and a regulated interaction of related things in Space to which the succession of Time gives the aspect of Causality. Time and Space, according to the metaphysician, have only a conceptual and not a real existence; but since all things and not these only are forms assumed by Conscious-Being in its own consciousness, the distinction is of no great importance. Time and Space are that one Conscious-Being viewing itself in extension, subjectively as Time, objectively as Space. Our mental view of these two categories is determined by the idea of measure which is inherent in the action of the analytical, dividing movement of Mind. Time is for the Mind a mobile extension measured out by the succession of the past, present and future in which Mind places itself at a certain standpoint whence it looks before and after . Space is a stable extension measured out by divisibility of substance ; at a certain point in that divisible extension Mind places itself and regards the disposition of substance around it.” CWSA-21/The Life Divine/p-142-143, “Sri Aurobindo says time is an unbroken succession of ‘moments’” The Mother/30th March/1963/The Mother’s Agenda-4/102, " Man, still a child in Nature’s mighty hands, In the succession of the moments lives; To a changing present is his narrow right; His memory stares back at a phantom past, The future flees before him as he moves; He sees imagined garments, not a face." Savitri-53 36: "I have such an absolute certitude that the Wisdom that acts in the world is infinitely superior to all that we can imagine. We are like ignorant and stupid children in front of "something" that acts with a CERTITUDE, and so luminous, so luminous. With a superharmony that turns into harmony the things that seem to us the most discordant ." The Mother's Agenda/November 14, 1964, 37: "The path is difficult. And yet this body is full of good will; it is filled with the psychic in every one of its cells. It’s like a child. The other day, it cried out quite spontaneously, ‘O my Sweet Lord, give me the time to realize You! ’ It did not ask to hasten the process, it did not ask to lighten its work; it only asked for enough TIME to do the work. ‘Give me the time!’" The Mother's Agenda-May 19, 1959, Download this WEB PAGE as a PDF file INTEGRAL KARMA YOGA "It (Supramental Action) will proceed by a spontaneous outflowing from the summits in the totality of an illumined and uplifted being, will and knowledge and not by the selected, calculated and standardised action which is all that the intellectual reason or ethical will can achieve. Its (Supramental Action's) sole aim will be (1) the expression of the divine in us and (2) the keeping together of the world and (3) its progress towards the Manifestation that is to be ...It will be an action not bound by the dualities but full and large in the spirit’s impartial joy of existence. The happy and inspired movement of a divine Power and Wisdom guiding and impelling us will replace the perplexities and stumblings of the suffering and ignorant ego." Sri Aurobindo CWSA-23/The Synthesis of Yoga/p-206, INTEGRAL JNANA YOGA "The goal of Yoga is always hard to reach, but this one (integral Yoga) is more difficult than any other, and it is only for those who have the call, the capacity, the willingness to face everything and every risk, even the risk of failure, and the will to progress towards an entire selflessness, desirelessness and surrender." Sri Aurobindo CWSA-29/Letters on Yoga-27 INTEGRAL BHAKTI YOGA "The supramental love means an intense unity of soul with soul, mind with mind, life with life, and an entire flooding of the body consciousness with the physical experience of oneness, the presence of the Beloved in every part, in every cell of the body... With the supramental change, the very thing on which you insist, the possibility of the free physical meeting of the embodied Divine with the sadhak without conflict of forces and without undesirable reactions becomes possible, assured and free." Sri Aurobindo CWSA-29/Letters on Yoga-II/p-482-483 “The Asram has nothing to do with Hindu religion or culture or any religion or nationality. The Truth of the Divine which is the spiritual reality behind all religions and the descent of the supramental which is not known to any religion are the sole things which will be the foundation of the work of the future.” Sri Aurobindo CWSA-35/Letters on Himself and the Ashram/p-701 “Man, too, becomes perfect only when he has found within himself that absolute calm and passivity of the Brahman and supports by it with the same divine tolerance and the same divine bliss a free and inexhaustible activity. Those who have thus possessed the Calm within can perceive always welling out from its silence the perennial supply of the energies that work in the universe. It is not, therefore, the truth of the Silence to say that it is in its nature a rejection of the cosmic activity. The apparent incompatibility of the two states is an error of the limited Mind which, accustomed to trenchant oppositions of affirmation and denial and passing suddenly from one pole to the other, is unable to conceive of a comprehensive consciousness vast and strong enough to include both in a simultaneous embrace. The Silence does not reject the world; it sustains it. Or rather it supports with an equal impartiality the activity and the withdrawal from the activity and approves also the reconciliation by which the soul remains free and still even while it lends itself to all action.” Sri Aurobindo CWSA/21/The Life Divine/p-31 “To be occupied with the good of all beings, to make the joy and grief of others one’s own has been described as a sign of the liberated and fulfilled spiritual man.” Sri Aurobindo CWSA/22/The Life Divine/p-1011,

Integral Bliss Self Education “The gnostic soul is not bound any more than the divine demoniac by the petty conventions and proprieties of the normal human life or the narrow rules through which it makes some shift to accommodate itself with the perplexing dualities of the lower nature and tries to guide its steps among the seeming contradictions of the world, to avoid its numberless stumbling-blocks and to foot with gingerly care around its dangers and pitfalls. The gnostic supramental life is abnormal to us because it is free to all the hardihoods and audacious delights of a soul dealing fearlessly and even violently with Nature, but yet is it the very normality of the infinite and all governed by the law of the Truth in its exact unerring process. It obeys the law of a self-possessed Knowledge, Love, Delight in an innumerable Oneness. It seems abnormal only because its rhythm is not measurable by the faltering beats of the mind, but yet it steps in a wonderful and transcendent measure." Sri Aurobindo CWSA-23/The Synthesis of Yoga/p-503-504 Bliss Self Education “And sudden ecstasies from a world of bliss. It was a region of wonder and delight. All now his bright clairaudience could receive; A contact thrilled of mighty unknown things.” Savitri-31 "Tireless the heart’s adventure of delight, Endless the kingdoms of the Spirit’s bliss, Unnumbered tones struck from one harmony’s strings; Each to its wide-winged universal poise, Its fathomless feeling of the All in one, Brought notes of some perfection yet unseen, Its single retreat into Truth’s secrecies, Its happy sidelight on the Infinite." Savitri-97 “The Veil was there but not the Shadowy Wall; In forms not too remote from human grasp Some passion of the inviolate purity Broke through, a ray of the original Bliss.” Savitri-123 “Across the silence of the ultimate Calm, Out of a marvellous Transcendence’ core, A body of wonder and translucency As if a sweet mystic summary of her self Escaping into the original Bliss Had come enlarged out of eternity,” Savitri-312 “Bliss was the pure undying truth of things.” Savitri-324 “An all-revealing all-creating Bliss, Seeking for forms to manifest truths divine, Aligned in their significant mystery The gleams of the symbols of the Ineffable Blazoned like hues upon a colourless air On the white purity of the Witness Soul.” Savitri-326 “And from her eyes the Eternal’s bliss shall gaze.” Savitri-346 “Keeps ever new the thrill that made the world,” Savitri-351 “A spell to bring the Immortal’s bliss on earth,” Savitri-397 “A foam-leap travelling from the waves of bliss Has changed my heart and changed the earth around:” Saviti-408 “Her beating heart a remembrance of bliss.” Savitri-410 “His (Satyavan’s) eyes keep a memory from a world of bliss.” Savitri-430 “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.” Saviri-635 “The Bliss that made the world has fallen asleep.” Savitri-628 “Above was the brooding bliss of the Infinite,” Savitri-682 “The bliss that made the world in his body lived,” Savitri-682 “Know the thrilled bliss with which I (Divine) made the worlds.” Savitri-701 “You shall reveal to them the hidden eternities, The breath of infinitudes not yet revealed, Some rapture of the bliss that made the world, Some rush of the force of God’s omnipotence, Some beam of the omniscient Mystery.” Savitri-704 “Over wide earth brooded the infinite bliss.” Savitri-712 “Invaded by beauty’s universal revel Her being’s fibre reached out vibrating And claimed deep union with its outer selves, And on the heart’s chords made pure to seize all tones Heaven’s subtleties of touch unwearying forced More vivid raptures than earth’s life can bear. What would be suffering here, was fiery bliss.” Savitri-675 Bliss Self is identified as the fourth State ² of the Soul in Vedanta. The new Supramental race will manifest the Bliss Nature or his Bliss Sheath will be built strongly by right relation and union of Anandamaya Purusha with Anandamaya Kosha. A fully evolved Soul is rightly related with his multiple Selves through static and dynamic Divine union whose effect is the realisation of intense and illimitable Bliss Consciousness. The Bliss Soul will arrive at the realisation of Bliss oneness through the gates of sublimation of human love, expansion of universal love and its transformation into Divine Love and at its summit he will realise inconceivable beauty, sweetness and splendour. He will be united with the world through bliss Consciousness and there will be banished forever the sorrow, fear, hunger, pain, darkness and discord of our lower existence. Above the Supermind is the Bliss Self, Supreme Self, Turiya ² beyond, the omniscient and omnipotent repose, immobile silence, absolute, alone and the brooding bliss of the Infinite. Here, all powers are woven together in countless concord and harmonious meeting places of all the worlds. ¹ All Bliss, All Love and All Beautiful are the manifestation of the unmanifest Supreme Bliss Self. Bliss Soul: The Taittiriya Upanishad speaks us that beyond Vijnanamaya Purusha there exists the Anandamaya Purusha . In Ananda , our Spirit will discover its highest Self, essential Consciousness and absolute Power of existence. The highest goal of a Gnostic Spirit is the bliss of absolute Infinities. In this ascension of Consciousness, the powers and personalities of the Gnostic Soul does not disappear but rather he undergoes a change and the Soul is carried up into reaches of his own supreme Bliss, last and absolute liberation and infinite perfection from which he descends into the intermediate Gnostic plane to link the creation of the lower hemisphere. Thus, one can experience boundless Ananda in material, vital, mental and Gnostic planes, but in the lower creation, this Ananda is diluted and ‘turns into a poor thinness wonderful to lower consciousness,’ ³ but it cannot be compared with its true and original intensity. A Bliss Soul transcends the Gnostic Soul in the sense that he does not suffer voluntary limitation or imposed circumstances and for him all are one equal being and one identical Spirit everywhere. He has no mansion of his own, aniketa , and accepts all the creation and things as his single and many mansion. All other Selves are realised as his own Bliss-self in action and essence. He is one in bliss-Consciousness with all the world play. He lives in the absolute truth of things which is deformed here in this material world by contrary phenomena. The Bliss Soul lives in every plane of our existence and fills them with its own light and power and delight. He is not ‘incapable of a world play or self-debarred from any expression of its glories.’ ⁴ The more he possesses this Ananda, all the rest are transformed into superior value and richer expression of the Real. The supreme Bliss Soul is neither attached to birth nor attached to non-birth, neither limits himself to manifestation, form and action nor limits himself to non-manifestation, neither moves by the desire of Knowledge nor harassed by the fear of Ignorance, neither despises ascent from lower plane to higher nor fears to descend from the highest Consciousness to material birth. The time for the arrival of Bliss Soul to earth’s atmosphere has not yet come or is very rare. ¹²³⁴⁵⁶⁷⁸⁹¹⁰ OM TAT SAT References 1: “My impression from the Veda is not the same as yours. You say that when they reached the heights they went into trance and then tried the other method. When I read the Veda at least what Sri Aurobindo translates for us, because otherwise I have no direct knowledge....But they say nothing about this…I know my own experience and I can speak of it in detail; and according to what Sri Aurobindo told me, it was the same for him – although he NEVER wrote of it anywhere. (Sri Aurobindo wrote in two places that his path and goal are same as the of the Mother…) But since it has been my experience, I naturally feel that it’s the simplest method… There is also what Theon and Madame Theon used to say. They never spoke of ‘Supermind,’ but they said the same thing as the Vedas, that the world of Truth must incarnate on earth and create a new world. They even picked up the old phrase from the Gospels, ‘new heavens and a new earth,’ which is the same thing the Vedas speak of. Madame Theon had this experience and she gave me the indication (she didn’t actually teach me) of how it was to be done. She would go out of her body and become conscious in the vital world (there were many intermediary states, too, if one cared to explore them). After the vital came the mental: you consciously went out of the vital body, you left it behind (you could see it) and you entered the mental world. Then you left the mental body and entered into.... They used different words, another classification (I don’t remember it), but even so, the experience was identical. And like that, she successively left twelve different bodies, one after another. She was extremely ‘developed,’ you see – individualized, organized. She could leave one body and enter the consciousness of the next plane, fully experience the surroundings and all that was there, describe it ... and so on, twelve times… I learned to do the same thing, and with great dexterity; I could halt on any plane, do what I had to do there, move around freely, see, observe, and then speak about what I had seen. And my last stage, which Theon called ‘pathétisme,’ a very barbaric but very expressive word, bordered on the Formless – he sometimes used the Jewish terminology, calling the Supreme ‘The Formless.’ (From this last stage one passed to the Formless – there was no further body to leave behind, one was beyond all possible forms, even all thoughtforms.) In this domain [the last stage before the Formless] one experienced total unity – unity in something that was the essence of Love; Love was a manifestation more... ‘dense,’ he would always say (there were all sorts of different ‘densities’); and Love was a denser expression of That, the sense of perfect Unity – perfect unity, identity – with no longer any forms corresponding to those of the lower worlds. It was a Light! ... An almost immaculate white light, yet with something of a golden-rose in it (words are crude). This Light and this Experience were truly wonderful, inexpressible in words…Well, one time I was there (Theon used to warn against going beyond this domain, because he said you wouldn’t come back), but there I was, wanting to pass over to the other side, when – in a quite unexpected and astounding way – I found myself in the presence of the ‘principle,’ a principle of the human form. It didn’t resemble man as we are used to seeing him, but it was an upright form, standing just on the border between the world of forms and the Formless, like a kind of standard. At that time nobody had ever spoken to me about it and Madame Theon had never seen it – no one had ever seen or said anything. But I felt I was on the verge of discovering a secret… Afterwards, when I met Sri Aurobindo and talked to him about it, he told me, ‘It is surely the prototype of the supramental form.’ I saw it several times again, later on, and this proved to be true…But naturally, you understand, once the border has been crossed, there is no more ‘ascent’ and ‘descent’; you have the feeling of rising up only at the very start, while leaving the terrestrial consciousness and emerging into the higher mind. But once you have gone beyond that, there’s no notion of rising; there’s a sense, instead, of a sort of inner transformation…And from there I would redescend, re-entering my bodies one after another -there is a real feeling of re-entry; it actually produces friction… When one is on that highest height, the body is in a cataleptic state… I think I made this experiment in 1904, so when I arrived here it was all a work accomplished and a well-known domain; and when the question of finding the Supermind came up, I had only to resume an experience I was used to – I had learned to repeat it at will, through successive exteriorizations. It was a voluntary process…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’s 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 almost 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…Then a strange thing happened. When we were in the Vital, my body suddenly became young again, as it had been when I was eighteen years old! ... There was a young man named Pearson, a disciple of Tagore, who had lived with me in Japan for four years; he returned to India, and when he came to see me in Pondicherry, he was stupefied. ‘What has happened to you!’ he exclaimed. He hardly recognized me. During that same period (it didn’t last very long, only a few months), I received some old photographs from France and Sri Aurobindo saw one of me at the age of eighteen. ‘There!’ he said, ‘That’s how you are now!’ I wore my hair differently, but otherwise I was eighteen all over again… This lasted for a few months. Then we descended into the Physical – and all the trouble began. But we didn’t stay in the Physical, we descended into the Subconscient and from the Subconscient to the Inconscient. That was how we worked. And it was only when I descended into the Inconscient that I found the Divine Presence – there, in the midst of Darkness. (Discovery of Inconscient Self)…It wasn’t the first time; when I was working with Theon at Tlemcen (the second time I was there), I descended into the total, unindividualized – that is, general – Inconscient (it was the time he wanted me to find the Mantra of Life). 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…But then a rather remarkable phenomenon occurred: when I looked at him, he woke up and opened his eyes, expressing the beginning of conscious, wakeful action… I have experienced the descent into the Inconscient many times (you remember, once you were there the day it happened – it had to do with divine Love); 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…. But I can’t say that my process is to descend there first, as you write. Rather, this can be the process only when you are ALREADY conscious and identified; then YOU DRAW DOWN the Force (as Sri Aurobindo says, ‘one makes it descend’) in order to transform. Then, with this action of transformation, one pushes [the Force into the depths, like a drill]. The Rishis’ description of what happens next is absolutely true: a formidable battle at each step. And it would seem impossible to wage that battle without having first experienced the junction above…That is my experience – I don’t say there can’t be others. I don’t know… One can realize the Divine in the Inconscient rather quickly (in fact, I think it can happen just as soon as one has found the Divine within). But does this give the power to TRANSFORM DIRECTLY? Does the direct junction between the supreme Consciousness and the Inconscient (because that is the experience) give the power to transform the Inconscient just like that, without any intermediary? I don’t think so. I simply haven’t had that experience. Could all these things I’ve been describing be happening now if I didn’t have all those experiences behind me? I don’t know, I can’t say…One thing is certain – as soon as one goes beyond the terrestrial atmosphere, beyond the higher mind’s ‘highest’ region, the sensation of ‘high’ and ‘low’ totally vanishes. There are no longer movements of ascent and descent, but (Mother turns her hand over) something like inner reversals… I think the problem arises only when you try to see and understand with the mental consciousness, even with the higher mind… I am telling you this because, as soon as I got your letter, I replied with what I’ll read to you now; then I was immediately faced with something I couldn’t formulate, the kind of thing that gives you the feeling of the unknown (all I knew was my own experience). So I did the usual thing – became ‘blank,’ turned towards the Truth; and I questioned Sri Aurobindo – and beyond – asking, if there were something to be known, that it be told to me. Then I dropped it, I paid no more attention. And only as I was coming here today was I told – I can’t really use the word ‘told,’ but anyway, what was communicated to me concerning your question was that the difference between the two processes [the Rishis’ and the present one] is purely subjective, depending upon the way the experience is registered. I don’t know if I can make myself clear.... There is ‘something’ which is the experience and which will be the Realization; and what appears to be a different, if not opposite, process is simply a subjective mental notation of one SINGLE experience. Do you follow?... That’s what I was told… Now I’m going to read you my reply – it’s the first reaction (when something comes, I stay immobile; then an initial reaction comes from above my head, but it’s only like the first answering chord, and if I remain attentive, other things follow; what I have just told you is what followed). My immediate written response is based upon my own experience as well as upon what Madame Theon told me and what Sri Aurobindo told me. (Mother reads:)….‘It is by rising to the summit of consciousness through a progressive ascent...’ (that’s what I meant just now by ‘leaving the body,’ but without going into details), ‘that one unites with the Supermind. But as soon as the union is achieved, one knows and one sees that the Supermind exists in the heart of the Inconscient as well. When one is in that state, there is neither high nor low. But GENERALLY,’ (I emphasized this to make it clear that I am not making an absolute assertion) ‘it is by REDESCENDING through the levels of the being with a supramentalized consciousness that one can accomplish the permanent transformation of physical nature.’ (This can be experienced in all sorts of ways, but what WE want and what Sri Aurobindo spoke of is a change that will never be revoked, that will persist, that will be as durable as the present terrestrial conditions. That is why I put ‘permanent.’) ‘There is no proof that the Rishis used another method, although, to effect this transformation (if they ever did) they must necessarily have fought their way through the powers of inconscience and obscurity.’…Yes, the Rishis give an absolutely living description of what you experience – and experience continually – as soon as you descend into the Subconscient: all these battles with the beings who conceal the Light and so on. I experienced these things continually at Tlemcen and again with Sri Aurobindo when we were doing the Work – it’s raging quite merrily even now!...As soon as you go down there, that’s what happens – you have to fight against all that is unwilling to change, all that dominates the world and does not want to change.” The Mother’s Agenda-07.11.1961, 2: “But, in spite of these figurative names of dream-state and sleep-state, the field of both these states of consciousness was clearly regarded as a field of reality no less than that of the waking state in which our movements of perceptive consciousness are a record or transcript of physical things and of our contacts with the physical universe. No doubt, all the three states can be classed as parts of an illusion, our experiences of them can be ranked together as constructions of an illusory consciousness, our waking state no less illusory than our dream state or sleep state, since the only true truth or real reality is the incommunicable Self or One-Existence (Atman, Adwaita) which is the fourth state of the Self described by the Vedanta. But it is equally possible to regard and rank them together as three different orders of one Reality or as three states of consciousness in which is embodied our contact with three different grades of self-experience and world-experience.” CWSA-21/The Life Divine- 443-44, 3: “But in the lower planes not only is it reached by a sort of dissolution into it of the pure mind or the life-sense or the physical awareness, but it is, as it were, itself diluted by the dissolved form of mind, life or matter, held in the dilution and turned into a poor thinness wonderful to the lower consciousness but not comparable to its true intensities.” CWSA/23/The Synthesis of Yoga-504, 4: “The Divine on the Ananda plane is not incapable of a world-play or self-debarred from any expression of its glories. On the contrary, as the Upanishad insists, the Ananda is the true creative principle.” CWSA/23/The Synthesis of Yoga-506 Image Credits Header image recreated with a custom colour palette, inspired by an image published on Mindworks (mindworks.org). "The idea of the supermind, the Truth-Consciousness is there in the Rig Veda according to Sri Aurobindo’s interpretation and in one or two passages of the Upanishads, but in the Upanishads it is there only in seed in the conception of the being of knowledge, vijnanamaya purusha, exceeding the mental, vital and physical being; in the Rig Veda the idea is there but in principle only, it is not developed and even the principle of it has disappeared from the Hindu tradition. It is these things among others that constitute the novelty of Sri Aurobindo’s message as compared with the Hindu tradition, the idea that the world is not either a creation of Maya or only a play, lıla, of the Divine, or a cycle of births in the ignorance from which we have to escape, but a field of manifestation in which there is a progressive evolution of the soul and the nature in Matter and from Matter through Life and Mind to what is beyond Mind till it reaches the complete revelation of Sachchidananda in life. It is this that is the basis of the Yoga and gives a new sense to life.” Sri Aurobindo CWSA-29/Letters on Yoga-II/p-444-445 "In the supramental consciousness, there are no problems — the problem is created by the division set up by the Mind. The Supramental sees the Truth as a single whole and everything falls into its place in that whole. The Supramental is also spiritual, but the old Yogas reach Sachchidananda through the spiritualised mind and depart into the eternally static oneness of Sachchidananda or rather pure Sat (Existence) absolute and eternal or else a pure Non-existence absolute and eternal. Ours having realised Sachchidananda in the spiritualised mind plane proceeds to realise it in the supramental plane .” Sri Aurobindo CWSA-28/Letters on Yoga-I-133-134 I

The Central Truth of the Synthesis of Yoga "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 The Central Truth of The Synthesis of Yoga or The Book of Consecration “The law of sacrifice is the common divine action that was thrown out into the world in its beginning as a symbol of the solidarity of the universe. It is by the attraction of this law that a divinising principle, a saving power descends to limit and correct and gradually eliminate the errors of an egoistic and self-divided creation.”⁵ Sri Aurobindo “My own experience is a super security, which can be really found only in union with the Supreme—nothing, nothing, nothing in the world can give you security, except this: union, identification with the Supreme.”¹⁷ The Mother Integral Yoga proposes a triple consecration supported and subordinated by the practice of triple rejection and triple equality of our volitional, intellectual and emotional parts through Karma, Jnana and Bhakti Yoga, respectively for beginners. This will be extended to seven constituents of sacrificial energies, that of the Body, Life, Mind, Supermind, Bliss (Ananda ), Will (Chit) and essential Being (Sat ) whose regular action activates the right relation of existence with the Divine. Or this sacrificial action is offered for the wide-ranging perfection of the tamasic, rajasic, and sattwic minds. Sattwic mind is divided into three parts that of schoolman mind, the fixed mind, and the outer mind. Behind the Sattwic mind, subtle physical related with defeatist and negative energy of mother of seven sorrows, subtle vital related with mother of might, subtle mental related with mother of light. Behind and above Subliminal sheaths, there are the Psychic being, the Spiritual being and the Supramental being. This wide range perfection also includes perfection of Subconscient sheath, Inconscient Sheath and Bliss Sheath by activation of their respective Selves. This is a demand made on us by the Divine that we should turn our whole life into a conscious or unconscious sacrifice of all we cherish here or this is the law of sacrifice through utter obedience and submission at every minute and every second: “Lord I cannot do it, do it for me Lord, I cannot do it, do it for me...”¹² Every moment and every movement of our Being and Nature are to be resolved into continuous and devoted self-giving to the Eternal and His Shakti by rejecting Ignorance and the result of Ignorance. Sacrificial work with knowledge of the wheel of Works, evam pravartitam chakram ,²³ and without attachment leads to higher planes of Consciousness. This Yoga further recommends two methods, one of following the Vedantic method to arrive at the Tantric aim for beginners and the other of following the Tantric method to arrive at the Vedantic aim for those who are established in Spiritual Consciousness. It must be done with a right faith and true sincerity to ignite the Vedantic sacrifice, Purusha Yajna , consent and participation of Purusha , which makes us ‘one by identity in our inmost Being’¹⁰ and the Vedic sacrifice, Prakriti Yajna , consent and participation of Prakriti, which makes us ‘one in our Becomings’¹⁰ by resemblance to the Divine in our nature. Or the ‘surrender of oneself and all one is and has and every plane of the consciousness and every movement to (1) the Divine (Known as Purusha Yajna ) and to (2) the Shakti (known as Prakriti Yajna ).’¹ The ‘great and complete and powerful sacrifice’¹⁴ through (1) adoration of Divine as Creator of existence, Monotheism,¹⁵ (2) adoration of Divine in the multitude of His creation, Polytheism,¹⁵ (3) adoration of Divine as Creatrix Mother, known as Occultism (Tantra ) and (4) adoration, self-giving, consecration offered by Creator and Creatrix Mother to Their Creation is the highest recognised form of sacrifice, which get equal importance and reverence in integral Yoga; where the first is marked as Purusha Yajna and the latter three are Prakriti Yajna . The Gita symbolically gives the relation between imperfect Matter and perfect Spirit through knowledge of the wheel of works. The Divine Will, known as Brahman, is created or manifested from indeterminable Chit . From Divine Will, two types of action are born, known as Divine action beyond the three Gunas , nistraigunya and undivine action of the three Gunas . From these two actions, Purusha Yajna or Vedantic Sacrifice of passive mind and Prakriti Yajna or Vedic sacrifice of active mind are born, respectively. The Vedantic Sacrifice of Apara-prakriti calls down ‘bright dews drip’ of Divine Force 'from the Immortal’s sky’²⁴ and Vedic sacrifice of Para-prakriti calls down vast rain of Divine Force or ‘sealike down pour of masses of a spontaneous knowledge’²⁶ ‘from heavenlier skies.’²⁵ From these double Sacrifices of Purusha and Prakriti Yajna , the rain of Divine Force is intensified towards material Nature and thus (subtle) Matter is purified, transformed, perfected, fulfilled and Divinised. This all existence and all creatures are born from (subtle) Matter, (subtle) food, anna, finds their fulfilment in the Brahman . Thus, the all-pervading Brahman Consciousness, Chit Shakti, penetrates and establishes in material Consciousness through ceaseless action, continuous movement of double sacrifice and rain of Divine Grace. Thus, there is an evolution of physical, vital and mental consciousness through conscious human creatures and they are purified, transformed and perfected by the invading Spirit’s rain. Subtle Matter retains its Divinity followed by the transformation of gross Matter and Divine Life becomes practicable. The Gita ²³ further confirms that he who is not aware of consecration and does not follow the above cycle of works extending from all-pervading Chit Shakti to gross Matter or does not have the knowledge of the wheel of works, evil is his being, sensual is his delight and his life is in vain. Or he does not reconcile Jnana Yoga of turning Intellect into the knowledge of the One Spirit, Bhakti Yoga of turning sense enjoyment towards Divine Love and Karma Yoga of transforming his life. The Vedantic Sacrifice: “…it is through self-giving or surrender of soul and nature to the Divine Being that we can attain to our highest self and supreme Reality, for it is the Divine Being who is that highest self and that supreme Reality, and we are self-existent and eternal only in his eternity and by his self-existence.”⁸ Sri Aurobindo “Sattwic men offer sacrifice to the gods, devan , without desire for the personal fruit, according to the right principle of Shastra and mind concentrated on the truth of things; the rajasic men offer sacrifice to the Yakshas (the keepers of wealth) and the Rakshasic forces, with a view to get the personal fruit, ambition and ostentation; the others, the tamasic men, offer their sacrifice to elemental powers, pretan , and grosser spirits, bhutaganan , without the right rule of the Shastra, without giving of food, without the mantra , without gifts, empty of faith.” The Gita-17.4, 11, 12, 13 The Vedantic sacrifice is the outcome of passive Mind, where Prakriti is silenced so that the Purusha, the Psychic being ascends and merges with the Ishwara, Spiritual being and subsequently Ishwara merges with the Brahman , Supramental being. This ascension of Consciousness is a climbing of our Soul from peak to peak and from each summit one looks up to the much that still has to be done. This causes the Divine Force, Overmental Shakti , Supramental Maya to descend into every part of the lower nature of mind, life and body and down to the deepest caves of Subconscient and Inconscient Nature. ‘A timeless Spirit was made the slave of the hour’⁴ and thus it became accountable to mutable Time or it is through self-giving or surrender of Soul to the Divine Being or ‘in this holocaust of the soul’¹⁹ or ‘She (Prakriti or Nature) surrendered to the service of the soul’⁹ that we must dynamise the highest Divine Shakti. The Synthesis of Yoga and The Life Divine are the books of Vedantic sacrifice where adoration is offered to the Divine as Purusha , Ishwara and Brahman through Karma, Jnana, Bhakti and Dhyana Yoga and hinted little about Vedic sacrifice which can be activated by any psycho-physical means, bahya avalambana . The integral Vedantic Sadhaka will limit his Spiritual experience around four central Secrets (1) of static Consciousness is identified as Brahman; (2) of this Jivatma is identified as part of Brahman ; (3) Purusha, Ishwara, Brahman are static aspect of Consciousness in ascending order and Prakriti, Shakti, Maya are the dynamic aspect of the descending Consciousness and (4) this Brahman is four footed that of Virata, waking Self, the objective state of being, Hiranyagarva, dream Self, the subjective state of being, Susupti , sleep Self, a massed consciousness and source of subjective objective being and Turiya , supreme Self, a Supracosmic state without subject and object. The Vedic Sacrifice ²¹ : - “…our surrender must be to the Divine Being through the Divine Mother: for it is towards or into the supreme Nature that our ascension has to take place and it can only be done by the supramental Shakti taking up our mentality and transforming it into her supramentality.”⁷ Sri Aurobindo “This was the double Vedic movement of the descent and birth of the gods in the human creature and the ascent of the human powers that struggle towards the divine knowledge, power and delight and climb into the godheads”¹¹ Sri Aurobindo Vedic sacrifice is the outcome of active illumined Mind, where Prakriti is agitated to create a rift in either of the lower minds, such as physical mind, sensory mind, emotional mind, intellectual mind etc or Prakriti and instrumental ego surrender to the Divine Shakti , the power of Ishwara. As a result, the higher Consciousness or Shakti first descends to successive layers of mind, life and body. Thus, the Prakriti is silenced and experiences the ascent of Consciousness through Purusha’s union with the Ishwara and subsequently union with the Brahman . ‘This experience of descent can take place as a result of the other two movements or automatically before either has happened, through a sudden rift in the lid or a percolation, a downpour or an influx. A light descends and touches or envelops or penetrates the lower being, the mind, the life or the body; or a presence or a power or a stream of knowledge pours in waves or currents, or there is a flood of bliss or a sudden ecstasy; the contact with the superconscient has been established. For such experiences repeat themselves till they become normal, familiar and well-understood, revelatory of their contents and their significance which may have at first been involved and wrapped into secrecy by the figure of the covering experience.’²⁸ ‘If the rift in the lid of mind is made, what happens is an opening of vision to something above us or a rising up towards it or a descent of its powers into our being.’³⁵ Alternatively, if we want to realise the highest status of Being then our surrender to the Divine Being must be done through surrender to the Shakti, the Divine Mother and only when our surrender to the Divine Shakti is absolute then we have the right to live in the Divine’s absolute Presence. ‘The Mother’ book proposes a Vedantic method of self-discipline in order to arrive at the Tantric aim, recognises great importance to Purusha Yajna , sacrifice of the Purusha , but still greater importance is directed towards more powerful Prakriti Yajna , ‘the holocaust of Prakriti , the sacrifice of the Divine Mother’² and ‘Her days became a luminous sacrifice.’³ In Savitri both the exercises Purusha and Prakriti Yajna are widely explored. This experience of Vedic Sacrifice can be pursued either in waking state or in sleep. In waking state, one experiences this descent of Shakti through Japa , loudly chanting Mantra , adoration of Shakti or ‘As one too great for him he worships her,’¹³ concentration on Shastra, collective gathering for creative purpose like songs, music, play, critical moment of winning or losing a game, Spiritual discourse, critical conscious hours in our individual and collective destiny. During ordinary sleep, when the physical and vital mind are active, then due to some subtle inner activity, the physical and vital mind break down, a rift is created and the descent of Divine force is experienced and normal sleep is transformed into waking trance. In the highest form of Prakriti Yajna , the Divine falls in deep love with His creation. Due to this absolute Love, He supports whatever she wants, does, thinks and wills and He is there everywhere, blissfully adoring all the confusion and distortion of His creation. “As one too great for him he (Divine) worships her (Creation or Nature); He adores her as his regent of desire...”¹⁶ As His joy is everywhere so nobody wants to leave this wonderful world. Through this sacrifice, He is restoring order, harmony and completeness of His manifestation. Similarly, the Creatrix Bliss Mother shall unveil herself and give herself to her creation. The Integral Vedic Sadhaka will limit his Spiritual experience around four Central Vedic truths that (1) of attainment of God, Light, Freedom, Bliss and Immortality which are far greater, higher and completer truth than the existing human understanding; (2) of recognition of this world which is an intermingling of truth and falsehood, joy and suffering, knowledge and ignorance, out of which pure truth, delight and wisdom are to be worked out by ascending the consciousness to the home of Satyam Ritam Brihat which is identified as the world of Great Heaven, Swar ; (3) of this world journey of life is the battlefield of Gods and their opponents, sons of Falsehood and Division, Asuras and with the aid of Gods, who represent higher planes of Consciousness, the powers of darkness or lower planes of consciousness are to be destroyed through inner sacrifice; so the Vedic Sadhaka will not limit his consecration offered to the Creatrix Mother only but also he will offer consecration to Her infinite variety of manifestation through contemplation of various Mantras , which later took the form of repetition of sacred word, ceaseless Japa and (4) of all teachings, the summit and supreme secret is identified as the ‘One Reality,’ the origin and source of existence and Divine can be entirely known by reconciling the One with endless variety of His manifested form or descent of the One into the manifested Many. How can Consecration begin?: “Its (Supreme Self) absence left the greatest actions dull, Its presence made the smallest seem divine .” Savitri-305 “This bright perfection of her inner state Poured overflowing into her outward scene, Made beautiful dull common natural things And action wonderful and time divine. Even the smallest meanest work became A sweet or glad and glorious sacrament, An offering to the self of the great world Or a service to the One in each and all.” Savitri-532 “The law of sacrifice travels in Nature towards its culmination in this complete and unreserved self-giving; it awakens the consciousness of one common self in the giver and the object of the sacrifice… Above all, the psychic being imposes on life the law of the sacrifice of all its works as an offering to the Divine and the Eternal. Life becomes a call to that which is beyond Life; its every smallest act enlarges with the sense of the Infinite .”⁶ Sri Aurobindo “All our actions, not less the smallest and most ordinary and trifling than the greatest and most uncommon and noble, must be performed as consecrated acts. Our individualised nature must live in the single consciousness of an inner and outer movement dedicated to Something that is beyond us and greater than our ego. No matter what the gift or to whom it is presented by us, there must be a consciousness in the act that we are presenting it to the one divine Being in all beings. Our commonest or most grossly material actions must assume this sublimated character; when we eat, we should be conscious that we are giving our food to that Presence in us; it must be a sacred offering in a temple and the sense of a mere physical need or self-gratification must pass away from us. In any great labour, in any high discipline, in any difficult or noble enterprise, whether undertaken for ourselves, for others or for the race, it will no longer be possible to stop short at the idea of the race, of ourselves or of others. The thing we are doing must be consciously offered as a sacrifice of works, not to these, but either through them or directly to the One Godhead; the Divine Inhabitant who was hidden by these figures must be no longer hidden but ever present to our soul, our mind, our sense. The workings and results of our acts must be put in the hands of that One in the feeling that that Presence is the Infinite and Most High by whom alone our labour and our aspiration are possible. For in his being all takes place; for him all labour and aspiration are taken from us by Nature and offered on his altar. Even in those things in which Nature is herself very plainly the worker and we only the witnesses of her working and its containers and supporters, there should be the same constant memory and insistent consciousness of a work and of its divine Master. Our very inspiration and respiration, our very heart-beats can and must be made conscious in us as the living rhythm of the universal sacrifice .”²⁹ Sri Aurobindo “When the resolution has been taken, when you have decided that the whole of your life shall be given to the Divine, you have still at every moment to remember it and carry it out in all the details of your existence. You must feel at every step that you belong to the Divine; you must have the constant experience that, in whatever you think or do, it is always the Divine Consciousness that is acting through you. You have no longer anything that you can call your own; you feel everything as coming from the Divine, and you have to offer it back to its source. When you can realise that, then even the smallest thing to which you do not usually pay much attention or care, ceases to be trivial and insignificant ; it becomes full of meaning and it opens up a vast horizon beyond.”³⁰ The Mother “What is his (Sadhaka’s) method and his system? He has no method and every method. His system is a natural organisation of the highest processes and movements of which the nature is capable. Applying themselves even to the pettiest details and to the actions the most insignificant in their appearance with as much care and thoroughness as to the greatest, they in the end lift all into the Light and transform all. For in his Yoga there is nothing too small to be used and nothing too great to be attempted. As the servant and disciple of the Master has no business with pride or egoism because all is done for him from above, so also he has no right to despond because of his personal deficiencies or the stumblings of his nature. For the Force that works in him is impersonal—or superpersonal —and infinite.”³¹ Sri Aurobindo “It is evident, to begin with , that, even if such a discipline is begun without devotion, it leads straight and inevitably towards the highest devotion possible; for it must deepen naturally into the completest adoration imaginable, the most profound God-love. There is bound up with it a growing sense of the Divine in all things, a deepening communion with the Divine in all our thought, will and action and at every moment of our lives, a more and more moved consecration to the Divine of the totality of our being.”³² Sri Aurobindo “There has to be a preliminary stage of seeking and effort with a central offering or self-giving of the heart and soul and mind to the Highest and a later mediate stage of total conscious reliance on its greater Power aiding the personal endeavour; that integral reliance again must grow into a final complete abandonment of oneself in every part and every movement to the working of the higher Truth in the nature. The totality of this abandonment can only come if the psychic change has been complete or the spiritual transformation has reached a very high state of achievement. For it implies a giving up by the mind of all its moulds, ideas, mental formations, of all opinion, of all its habits of intellectual observation and judgment to be replaced first by an intuitive and then by an overmind or supramental functioning which inaugurates the action of a direct Truth-consciousness, Truth-sight, Truth-discernment, a new consciousness which is in all its ways quite foreign to our mind’s present nature.”³⁴ Sri Aurobindo Integral Yoga proposes that consecration can begin with the smallest and insignificant action; it can begin from little devotion and from a tiny wisdom and can be used as a means to call down the highest Supreme Energy. If we concentrate, contemplate and meditate on a tiny seed of wisdom for long years then it will emerge as a mighty banyan tree. The Bhagavad Gita proposes that in order to make the consecration true and sattwic, it must satisfy three conditions. Firstly, all consecrated action must be supported by ceaseless remembrance of the Divine either through concentration, contemplation and meditation on Mantra or through ceaseless Japa ; secondly, all consecrated action for the Divine must be motiveless by renouncing the fruit of action and lastly all objective action must be elevated to subjective world action in trance, K rishnakarmakrit, and directed for the well being of the race, Jagat hitaya , and it must be ‘virginally creative’³³ every moment, superseding the limitation of mind of engaging in ‘constructive action.’ Recapitulation: “A long, difficult stage of constant effort, energism, austerity of the personal will, tapasya, has ordinarily to be traversed before a more decisive stage can be reached in which a state of self-giving of all the being to the Supreme Being (Vedantic Sacrifice) and the Supreme Nature (Vedic Sacrifice) can become total and absolute.”⁴ Sri Aurobindo “Our sacrifice is not a giving without any return or any fruitful acceptance from the other side; it is an interchange between the embodied soul and conscious Nature in us and the eternal Spirit. For even though no return is demanded, yet there is the knowledge deep within us that a marvellous return is inevitable. The soul knows that it does not give itself to God in vain; claiming nothing, it yet receives the infinite riches of the divine Power and Presence.”²² Sri Aurobindo So the Vedantic sacrifice is identified as an indispensable exercise of awakening the Spiritual Being or ‘first the spirit’s ascent we must achieve’¹⁸ supported and subordinated by still more powerful dispensable Vedic sacrifice of awakening the Psychic being or ‘Repeating the marvel of first descent.’²⁰ What the Vedantic Sadhaka achieves that of transformation of nature through passive silence, trance, Samadhi , subtle physical dream and Superconscient sleep; the same state a Vedic Sadhaka arrives through active silence and waking trance. The true waking Consciousness is defined as withdrawal from subjective Consciousness, which consists of subtle physical, subtle vital and subtle mental Consciousness, objective consciousness, which consists of surface physical, surface vital and surface mental Consciousness and massed Causal Consciousness or Supramental Consciousness and entry into superconscience superior to all Consciousness, Sachchidananda Consciousness. The first Spiritual experience of waking union that the Vedic Sadhaka will experience is when the individual Purusha enlarges its active experience. In order to bring down the highest Spiritual being into our waking life, there must be heightening, widening and integration of immense ranges of new Consciousness. When the surrender becomes complete, absolute and entire, either by complete dependence of creation on the Creator, the static Divine or by complete dependence of creation on the Creatrix Mother, the dynamic Divine, then the Divine cannot conceal Himself; the Unmanifest reflects His form and we could dare to clasp the body of the God and hold between our hands the World-Mother’s feet and rapt into eternity through descent of Her Timeless ray. Thus, for full transformation of life, permanent ascension of the Soul to the highest planes of Consciousness and permanent descent of the highest Shakti to lower Nature are indispensable. So, the double movement of ascent of Soul followed by descent of Shakti and descent of Shakti followed by ascent of Soul are the two complementary lessons that a Sadhaka of integral Yoga must learn, repeat and master throughout his life. And through this double movement, the reconciliation of Matter and Spirit is worked out and Matter shall gradually reveal the Spirit’s face. Thus, all life or our inner life that is linked with the triple time of past, present and future births and bodies becomes a conscious Yoga of consecration. Savitri and Consecration: “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 find in her his perfect shrine. Since first the earth-being’s heavenward growth began, Through all the long ordeal of the race,” (Vedic sacrifice of Savitri) Savitri-14 “But first the spirit’s ascent we must achieve Out of the chasm from which our nature rose.” (Vedantic sacrifice) Savitri-171 “Here from a low and prone and listless ground The passion of the first ascent began;” Savitri-503 “Even if he (Avatar) escapes the fiercest fires, Even if the world breaks not in, a drowning sea, Only by hard sacrifice is high heaven earned: He must face the fight, the pang who would conquer Hell.” Savitri-447 “Thy (common man) fate is a long sacrifice to the gods Till they have opened to thee thy secret self (Psychic Being) And made thee one with the indwelling God." (Psychic Being) Savitri-458 “He (King Aswapati) stood fulfilled on the world’s highest line Awaiting the ascent beyond the world, Awaiting the descent the world to save.” (Vedantic sacrifice of the King where ascent of the Soul is followed by the descent of Shakti.) Savitri-319 “Thus in the silent chamber of her soul Cloistering her love to live with secret grief She dwelt like a dumb priest with hidden gods Unappeased by the wordless offering of her days, Lifting to them her sorrow like frankincense, Her life the altar, herself the sacrifice.” Savitri-472-73 These double movements of Consecration which are hinted¹⁰ in The Synthesis of Yoga are elaborately developed in King Aswapati’s Yoga and Savitri’s Yoga . These movements provide additional input for the opening of energy Centres linking the Supramental Self of overhead Brahma randhra with the nether planes of the Inconscient Self. The seven energy Centres of traditional Schools of Yoga are extended in integral Yoga into ‘twelve energy centres’³⁷ of which two nether centres below the feet or below the Muladhara chakra , (Inconscient Self and Subconscient Self) and three overhead centres above the mystic Brahma randhra (Bliss Self, Chit and Sat) are opened in addition to the opening of existing seven Chakras. And how through these Chakras , the Psychic, Spiritual and Supramental transformation are activated, are also revealed in Savitri . During Psychic and Spiritual transformation, the Consciousness does not move below the Muladhara Chakra and above the mystic Brahma randhra. It is only during the Supramental transformation, the Subconscient and Inconscient planes are ‘slowly transformed,’³⁶ and during this action, the importance of Vedic sacrifice³⁸ increases. If the deathless flame of Divine Love can enter in the passage of our work consecrated to the Divine, then hardness of the way diminishes, sweetness and joy is felt even during the period of difficulty and struggle and this surrender can be perfectly effective when it is a surrender of love. All our life can be moulded into this cult, all action is done in the love of the Divine in the individual, in the universe and in the Transcendence. OM TAT SAT References: 1: The Mother-10, 2: “In her deep and great love for her children she has consented to put on herself the cloak of this obscurity, condescended to bear the attacks and torturing influences of the powers of the Darkness and the Falsehood, borne to pass through the portals of the birth that is a death, taken upon herself the pangs and sorrows and sufferings of the creation, since it seemed that thus alone could it be lifted to the Light and Joy and Truth and eternal Life. This is the great sacrifice called sometimes the sacrifice of the Purusha, but much more deeply the holocaust of Prakriti, the sacrifice of the Divine Mother.” Sri Aurobindo/The Mother/p-35, 3: Savitri-125, 4: Savitri-268, 4: CWSA-22/The Life Divine/p-963-64, 5: CWSA-23/The Synthesis of Yoga/p-106, 6: CWSA-23/The Synthesis of Yoga/p-108, 179, 7: CWSA-21/The Life Divine/p-371-72, 8: CWSA-21/The Life Divine/p-373, 9: Savitri-87, 10: CWSA-23/The Synthesis of Yoga/p-134, 11: CWSA-23/The Synthesis of Yoga/p-417, 12: The Mother’s Agenda-5/102, 13: Savitri-62, 14: CWSA/23/The Synthesis of Yoga/p-165, 15: CWSA/23/The Synthesis of Yoga/p-129, 16: Savitri-62, 17: The Mother’s Agenda-4/p-101, 18: Savitri-171, 19: Savitri-17, 20: Savitri-14, 21: “The absolute unmoving stillnesses Surrendered to the breath of mortal air,” Savitri-347 (Prakriti Yajna) 22: CWSA-23/The Synthesis of Yoga/p-109, 23: “From Matter, anna, creatures come into being, from rain is the birth of Matter (food), from sacrifice comes into being the rain, sacrifice is born of work; work know to be born of Brahman (Divine Will), Brahman (Divine Will) is born of Immutable (Chit Shakti), therefore is the all-pervading Brahman Consciousness (Chit Shakti) is established in Matter by continuous sacrifice, nitya Yajna. He who follows not here this wheel of works, evam pravartitam chakram, thus set in movement, evil is his being, sensual is his delight, in vain, O Partha that man lives.” The Gita-3.14, 15, 16, 24: Savitri-104, 25: Savitri-284, 26: CWSA-21/The Life Divine/p-291, 27: “The formula OM, Tat, Sat, is the triple definition of the Brahman, by whom the Brahmanas, the Vedas and sacrifices were created of old. Therefore with the pronunciation of OM the acts of sacrifice, giving and askesis as laid down in the rules are always commenced by the knowers of the Brahman. With the pronunciation of Tat and without desire of fruit are performed the various acts of sacrifice, askesis and giving by the seekers of liberation. Sat means good and it means existence; likewise, O Partha, the word Sat is used in the sense of a good work (for all good works prepare the soul for the higher reality of our being). All firm abiding in sacrifice, giving and askesis and all works done with that central view, as sacrifice, as giving, as askesis, are Sat (for they build the basis for the highest truth of our spirit).” The Gita-17.23 to 27, “Om is the signature of the Lord.” The Mother/TMCW-15/p-33, 28: CWSA-22/The Life Divine/p-946, 29: CWSA-23/The Synthesis of Yoga/p-111, 30: The Mother/28th April-1929/TMCW-3/p-23, TMCW-5/p-78, 31: CWSA-23/The Synthesis of Yoga/p-61, 32: CWSA-23/The Synthesis of Yoga/p-112, 33: CWSA-24/The Synthesis of Yoga/p-637, 34: CWSA-22/The Life Divine/p-964, 35: CWSA-22/The Life Divine/p-944-945, 36: “This (descent of Divine Force) has repeatedly been my experience lately, with a vision and a conviction, the conviction of an experience: the two vibrations (Truth vibration of Spirit and falsehood vibration of Matter) are like this (concomitant gesture indicating a superimposition and infiltration), all the time – all the time, all the time…May be the sense of wonder comes when the quantity that has infiltrated is large enough to be perceptible. But I have an impression – a very acute impression – that this phenomenon is going on all the time, all the time, everywhere, in a minuscule, infinitesimal way (gesture of a twinkling infiltration), and that in certain circumstances or conditions that are visible (visible to this vision: it's a sort of luminous swelling (of brain)– I can't explain), then, the mass of infiltration is sufficient to give the impression of a miracle. But otherwise, it's something going on all the time, all the time, all the time, continuously, ("A mystic slow transfiguration works.” Savitri-632, or "Its faint infiltration drilled the blind deaf mass;" Savitri-601) in the world (same twinkling gesture), like an infinitesimal amount of Falsehood replaced by Light ... Falsehood replaced by Light ... constantly…And this Vibration (which I feel and see) gives the feeling of a fire. ("Threatened (falsehood) with this faint beam of wandering Truth" Savitri-585) That's probably what the Vedic Rishis translated as the "Flame" – in the human consciousness, in man, in Matter. They always spoke of a "Flame." It is indeed a vibration with the intensity of a higher fire… The body even felt several times, when the Work was very concentrated or condensed, that it is the equivalent of a fever.” The Mother/The Mother’s Agenda-25th March-1964, 37: “The tantrics recognize seven chakras,’ I believe. Theon said he knew of more, specifically two below the body and three above. That is my experience as well – I know of twelve chakras. And really, the contact with the Divine Consciousness is there (Mother motions above the head), not here (at the top of the head). One must surge up above.” The Mother’s Agenda/October-11/1960, “There is also what Theon and Madame Theon used to say. They never spoke of ‘Supermind,’ but they said the same thing as the Vedas, that the world of Truth must incarnate on earth and create a new world. They even picked up the old phrase from the Gospels, ‘new heavens and a new earth,’ which is the same thing the Vedas speak of. Madame Theon had this experience and she gave me the indication (she didn’t actually teach me) of how it was to be done. She would go out of her body and become conscious in the vital world (there were many intermediary states, too, if one cared to explore them). After the vital came the mental: you consciously went out of the vital body, you left it behind (you could see it) and you entered the mental world. Then you left the mental body and entered into.... They used different words, another classification (I don’t remember it), but even so, the experience was identical. And like that, she successively left twelve different bodies, one after another. She was extremely ‘developed,’ you see – individualized, organized. She could leave one body and enter the consciousness of the next plane, fully experience the surroundings and all that was there, describe it ... and so on, twelve times .” The Mother’s Agenda/November 7/1961, 38: "When the Kundalini meets the higher consciousness, as it ascends through the summit of the head, there is an opening to the higher superconscient reaches above the normal mind. It is by ascending through these in our consciousness and receiving a descent of their energies that it is possible ultimately to reach the supermind. This is the psycho-physical method which is elaborately systematised in the Tantra . In our Yoga it is not necessary to go through the systematised method, — for this psycho-physical process is only a part of the movement of the Yoga and it takes place spontaneously according to need by the force of the aspiration and the call for the workings of the Divine Power. As soon as there is an opening, the Divine Power descends and conducts the necessary working, does what is needed, each thing in its time, and the Yogic consciousness begins to be born in the sadhaka .” CWSA-30/Letters on Yoga-III/p-420, "In the first movement of self-preparation, the period of personal effort, the method we have to use is this concentration of the whole being on the Divine that it seeks and, as its corollary, this constant rejection, throwing out, katharsis, of all that is not the true Truth of the Divine. An entire consecration of all that we are, think, feel and do will be the result of this persistence. This consecration in its turn must culminate in an integral self- giving to the Highest; for its crown and sign of completion is the whole nature’s all-comprehending absolute surrender. In the second stage of the Yoga, transitional between the human and the divine working, there will supervene an increasing purified and vigilant passivity, a more and more luminous divine response to the Divine Force, but not to any other; and there will be as a result the growing inrush of a great and conscious miraculous working from above. In the last period there is no effort at all, no set method, no fixed sadhana; the place of endeavour and tapasya will be taken by a natural, simple, powerful and happy disclosing of the flower of the Divine out of the bud of a purified and perfected terrestrial nature. These are the natural successions of the action of the Yoga." CWSA-23/ The Synthesis of Yoga/p-87 "But the divine Will may descend too as a luminous single command or a total perception or a continuous current of perception of what is to be done into the will or into the thought or as a direction from above spontaneously fulfilled by the lower members." CWSA-23/The Synthesis of yoga/p-218, Download this WEB PAGE as a PDF file: “Behind the common idea that a Yogi can know all things and answer all questions is the actual fact that there is a plane in the mind where the memory of everything is stored and remains always in existence. All mental movements that belong to the life of the earth are memorised and registered in this plane. Those who are capable of going there and care to take the trouble, can read in it and learn anything they choose. But this region must not be mistaken for the supramental levels. And yet to reach even there you must be able to silence the movements of the material or physical mind; you must be able to leave aside all your sensations and put a stop to your ordinary mental movements, whatever they are; you must get out of the vital; you must become free from the slavery of the body. Then only you can enter into that region and see. But if you are sufficiently interested to make this effort, you can arrive there and read what is written in the earth’s memory.” The Mother TMCW-3/Questions and Answers-1929-1931/p- 94, "In one chapter of The Synthesis of Yoga, Sri Aurobindo says that there is a state of consciousness in which all is from all eternity –everything, without exception, that is to be manifested here… Q:- In detail? In a certain state of consciousness (I no longer remember what he calls it—I think it’s in the ‘Yoga of Self-Perfection’), one is perfectly identified with the Supreme, not in his static but in his dynamic aspect, the state of becoming. In this state, everything is already there from all eternity, even though here it gives us the impression of a becoming. And Sri Aurobindo says that if you are capable of maintaining this state, then you know everything: all that has been, all that is and all that will be –in an absolutely simultaneous way. But you must have a firm head on your shoulders! Reading some of these chapters in ‘Self-Perfection,’ I thought it would be better if it didn’t fall into just anyone’s hands. Anyway, in this state the feeling of uncertainty completely disappears (he explains it very well)." The Mother The Mother’s Agenda/Vol.-2/p-170 “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. 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.” Sri Aurobindo CWSA/24/The Synthesis of Yoga-892, " "I am just finishing The Synthesis of Yoga, and what Sri Aurobindo says (in 'Towards the Supramental Time Vision) is exactly what has happened to me throughout my life. And he explains how you can still make mistakes as long as you are not supramentalized. Sri Aurobindo describes all the ways by which images are sent to you – and they are not always images or reflections of the truth of things past, present or future; there are also all the images that come from human mental formations and all the various things that want to be considered. It is very, very interesting. And interestingly enough, in these few pages I have found a description of the work I have spent my whole life doing, trying to SIFT out all we see.... I can only be sure of something once a certain type of picture comes, and then the whole world could tell me, ‘But things didn’t happen like that’; I would reply, ‘Sorry, but I see it.’ And that type of picture is certain, for I have studied it, I have studied their differences in quality and the texture of the pictures. It is very interesting. " The Mother The Mother's Agenda/11.10.1960

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Odia Section “ତୁମେ ଯେତେବେଳେ ମନ ଏବଂ ହୃଦୟରେ ଶ୍ରୀ ଅରବିନ୍ଦ ଏବଂ ମୋ ମଧ୍ୟରେ କୌଣସି ପାର୍ଥକ୍ୟ ଦେଖିପାର ନାହିଁ, ଯେତେବେଳେ ଶ୍ରୀ ଅରବିନ୍ଦଙ୍କୁ ଚିନ୍ତା କରିବା ଅର୍ଥ ମୋତେ ଚିନ୍ତା କରିବା ଏବଂ ମୋତେ ଚିନ୍ତା କରିବା ଅର୍ଥ ନିଶ୍ଚିତ ଭାବରେ ଶ୍ରୀ ଅରବିନ୍ଦଙ୍କୁ ଚିନ୍ତା କରିବା, ଜଣଙ୍କ ମଧ୍ୟରେ ଅନ୍ୟ ଜଣଙ୍କୁ ନିଶ୍ଚିତ ଭାବରେ ଦର୍ଶନ କରିବା, ଯେପରି ଜଣେ ଏବଂ ସେହି ଗୋଟିଏ ଅଭିନ୍ନ (ଅବତାର) ବ୍ୟକ୍ତି, ତେବେ ତୁମେ ଜାଣିବ ଯେ ତୁମେ ଅତିମାନସ ଶକ୍ତି ଓ ଚେତନା ଆଡ଼କୁ ନିଜକୁ ଖୋଲି ଧରିବା ଆରମ୍ଭ କରିଛ। ” ଶ୍ରୀ ମା/ The Mother’s Centenary Works/Vol-13/p-32 “ଅତିମାନସ ବହୁ ପୂର୍ବରୁ, ବହୁ ପୂର୍ବରୁ ମନ ଭିତରକୁ ଅବତରଣ କରିଛି (ଶ୍ରୀ ମା ଆଲଜେରିଆ ଏବଂ ଶ୍ରୀ ଅରବିନ୍ଦ ଆଲିପୁର୍ ଜେଲରେ ଥିବା ସମୟରେ) ଏବଂ ଏପରିକି ପ୍ରାଣମଧ୍ୟକୁ ମଧ୍ୟ ଅବତରଣ କରିଛି (ପଣ୍ଡିଚେରୀରେ): ଏହି ଅତିମାନସ ଜଡ଼ ଜଗତରେ ମଧ୍ୟ ପରୋକ୍ଷ ଭାବରେ ଏହି ମଧ୍ୟବର୍ତ୍ତୀ ଜଗତ ଦେଇ କ୍ରିୟାଶୀଳ। ପ୍ରଶ୍ନ ହେଉଛି ଏହି ଅତିମାନସ କିପରି ଜଡ଼ମଧ୍ୟରେ ପ୍ରତ୍ୟକ୍ଷ ଭାବରେ କ୍ରିୟାଶୀଳ ହୋଇପାରିବ। ଶ୍ରୀ ଅରବିନ୍ଦଙ୍କ କହିବା ଅନୁସାରେ ଏହା ସମ୍ଭବ ହୋଇ ପାରନ୍ତା ଯଦି ତାମସିକ ମନ (physical mind) ଅତିମାନସ ଶକ୍ତିକୁ ଗ୍ରହଣ କରନ୍ତା: ଅତି ସ୍ଥୂଳ ଜଡ଼ମଧ୍ୟରେ ଅତିମାନସ ଶକ୍ତିର ପ୍ରତ୍ୟକ୍ଷ କ୍ରିୟାନିମନ୍ତେ ତାମସିକ ମନ ଯନ୍ତ୍ର ହୁଅନ୍ତା। ରୂପାନ୍ତରିତ ତାମସିକ ମନର (ଜପ ଦ୍ଵାରା ତାମସିକ ମନର ରୂପାନ୍ତର ସମ୍ଭବ) ଅତିମାନସକୁ ଧାରଣ କରିବାର ସାମର୍ଥ୍ୟକୁ ଶ୍ରୀ ଅରବିନ୍ଦ ଆଲୋକିତ ମନ (Mind of Light) ବୋଲି କହୁଥିଲେ।... ଶ୍ରୀ ଅରବିନ୍ଦ ସ୍ଥୂଳ ଦେହ ତ୍ୟାଗ କରୁକରୁ ମୋ (ଶ୍ରୀ ମା’ଙ୍କ) ମଧ୍ୟରେ ଏହି ଆଲୋକିତ ମନ ଉପଲବ୍ଧ ଏବଂ କ୍ରିଯାଶୀଳ ହୋଇଥିଲା। ଅର୍ଥାତ୍ ଅତିମାନସ ଶକ୍ତି ଏହି ସ୍ଥୂଳ ଶରୀର ମଧ୍ୟରେ ପ୍ରତ୍ୟକ୍ଷ ଭାବରେ କ୍ରିଯାଶୀଳ ହେଲା। ” ଶ୍ରୀ ମା/ The Mother’s Centenary Works/Vol-13/p-62-63 Spiritual Happiness The Bhagavad Gita (Odia) Power of Truth in Subconscient ଦିବ୍ୟ ସତ୍ୟ Supramentalised Life Energy ଦିବ୍ୟ ଜୀବନ Divine Love ଦିବ୍ୟ ପ୍ରେମ Intuitive Knowledge ଆରୋଜ୍ଞାନ -୧ Supramental Knowledge ଆରୋଜ୍ଞାନ - ୨ Love for the Divine ତତ୍ତ୍ଵମସି Harmony ଅସୀମଙ୍କ ଛନ୍ଦରେ ପରିବର୍ତ୍ତନଶୀଳ ଜଗତ Transformation କୋଷଗତ ରୂପାନ୍ତର The Future ପୃଥିବୀର ଭବିଷ୍ୟତ Body-consciousness undergoing the supramental transformation ଗୀତିନାଟ୍ୟ ସାବିତ୍ରୀ Concentration ପୂର୍ଣ୍ଣାଙ୍ଗ ଶିକ୍ଷାର କେନ୍ଦ୍ରୀୟ ସତ୍ୟ Supramental Sun ଦିବ୍ୟ ଜୀବନର କେନ୍ଦ୍ରୀୟ ସତ୍ୟ Guru ଭାରତ ଜଗତର ଗୁରୁ ହେବା ବିଧିନିର୍ଦିଷ୍ଟ Supramental Light in the Subconscient Sri Matri Dhyana Mandir I-01.08.2022 First response of the Inconscient to the Divine Force Sri Matri Dhyana Mandir II-01.08.2022 Supramental beauty in the physical Sri Matridhyana Mandir-01.08.2024 Supramental Action श्री माँ की चेतना Supramental Action श्री माँ की चेतना Supramental Action श्री माँ की चेतना Supramental Action श्री माँ की चेतना “ଏହା କେବେ ଭୁଲିଯିବା ନାହିଁ ଯେ, ଆଶ୍ରମ ଭିତରେ ଓ ବାହାରେ, ଯଦି ତୁମେ ଏକ ସୁଖୀ ଜୀବନଯାପନ କରିବାକୁ ଚାହଁ, ତେବେ ତୁମକୁ ତୁମର ନିମ୍ନ ପ୍ରକୃତିର ପ୍ରଭୁ ହେବାକୁ ପଡିବ ଏବଂ ତୁମ କାମନା ଏବଂ ପ୍ରାଣିକ ଆବେଗକୁ ନିୟନ୍ତ୍ରଣ କରିବାକୁ ପଡିବ; ନଚେତ୍ ତୁମ ଦୁଃଖ ଏବଂ ଅସୁବିଧାର କୌଣସି ଅନ୍ତ ରହିବନାହିଁ।" ଶ୍ରୀ ମା The Mother’s Centenary Works/Vol-14/p-255 “ଆଶ୍ରମ କେବଳ ଯୋଗ ପାଇଁ ଏବଂ ଏକ ଆଧ୍ୟାତ୍ମିକ ଉଦ୍ଦେଶ୍ୟ ପାଇଁ ବିଦ୍ୟମାନ; ଏହା ଏକ ରାଜନୈତିକ କିମ୍ବା ସାମାଜିକ କିମ୍ବା ଧାର୍ମିକ ଅନୁଷ୍ଠାନ ନୁହେଁ ଏବଂ ଏହା ଏହି ସମସ୍ତ କାର୍ଯ୍ୟକଳାପରୁ ଦୂରେଇ ରହିଥାଏ, ଏହାର ଅସ୍ତିତ୍ୱ ପାଇଁ ଏହି ନିବାରଣ ନିହାତି ଆବଶ୍ୟକ| ଯଦି କୌଣସି ଆଶ୍ରମ ସଦସ୍ୟ ରାଜନୀତି, ପରିବାର ଓ ଧର୍ମ ସହିତ ଜଡ଼ିତ ହୁଅନ୍ତି, ଏହା ନିଜେ ଆଶ୍ରମ ପରିଚାଳନାକୁ କ୍ଷତି କରେ ଏବଂ ଏହାର କାର୍ଯ୍ୟକଳାପ ଯୁକ୍ତିଯୁକ୍ତ ମନେହୁଏନାହିଁ, ଏବଂ ଯଦି ସେହି ପ୍ରକାରର ପ୍ରଭାବ କିମ୍ବା ଆସକ୍ତି ଭାବନା ସୃଷ୍ଟି ହୁଏ, ତେବେ ଏହାର ପରିଣାମ ଗମ୍ଭୀର ଆଧ୍ୟାତ୍ମିକ ପତନ ହୋଇପାରେ |” ଶ୍ରୀ ଅରବିନ୍ଦ CWSA-35/Letters on Himself and the Ashram/p-690 “ଏହି ଆଶ୍ରମ ଯୋଗ ପାଇଁ ଉଦ୍ଦିଷ୍ଟ, ସଙ୍ଗୀତ ମନୋରଞ୍ଜନ କିମ୍ବା ଅନ୍ୟାନ୍ୟ ସାମାଜିକ କାର୍ଯ୍ୟକଳାପ ପାଇଁ ନୁହେଁ। ଯେଉଁମାନେ ଆଶ୍ରମରେ ରହୁଛନ୍ତି ସେମାନେ ନୀରବ ଏବଂ ଶବ୍ଦ ବିହୀନ ଭାବରେ ବଞ୍ଚିବା ପାଇଁ ଅନୁରୋଧ କରାଯାଏ ଏବଂ ଯଦି ସେମାନେ ନିଜେ ଧ୍ୟାନ କରିବାକୁ ସକ୍ଷମ ନୁହଁନ୍ତି, ତେବେ ସେମାନେ ଅନ୍ତତଃ ଅନ୍ୟମାନଙ୍କୁ ଧ୍ୟାନ କରିବା ପାଇଁ ଛାଡି ଦେବା ଆବଶ୍ୟକ।” ଶ୍ରୀ ମା , TMCW-13/Words of the Mother-I/p-116 “କୌଣସି ସାମାଜିକ କିମ୍ବା ପାରିବାରିକ କର୍ତ୍ତବ୍ୟ ତୁଳନାରେ ଈଶ୍ୱରଙ୍କ ପ୍ରତି କର୍ତ୍ତବ୍ୟ ଅଧିକ ପବିତ୍ର; ଏହା ଅଧିକ ପବିତ୍ର କାରଣ ମାନବର ସାମୂହିକ ଜୀବନ ଭିତରେ ଏହାକୁ ପ୍ରାୟ ସମ୍ପୂର୍ଣ୍ଣ ଭାବେ ଅଣଦେଖା କରାଯାଏ କିମ୍ବା ଭୁଲ ବୁଝାଯାଏ ।“ ଶ୍ରୀ ମା , TMCW-14/Words of the Mother-II/p-286 "ଜୀବାତ୍ମା ଭଗବାନଙ୍କ, ଏବଂ କେବଳ ଭଗବାନଙ୍କ ଆଜ୍ଞା ପାଳନ ଏବଂ ସେବା କରିବାକୁ ବାଧ୍ୟ। ଯଦି ଭଗବାନ୍ ଏହାକୁ ପରିବାର, ଦେଶ କିମ୍ବା ମାନବତା ପାଇଁ କାମ କରିବାକୁ ନିର୍ଦ୍ଦେଶ ଦିଅନ୍ତି, ତେବେ ଏହା ଠିକ୍ ଅଛି ଏବଂ ସେ ବନ୍ଧନଗ୍ରସ୍ତ ନ ହୋଇ ଏହା କରିପାରିବ... ଯଦି ଈଶ୍ଵରଙ୍କ ଠାରୁ ଆଦେଶ ଆସିନଥାଏ, ତେବେ ଏହି ବ୍ୟକ୍ତି ସକଳଙ୍କ ସେବା କରିବା କେବଳ ସାମାଜିକ ଏବଂ ନୈତିକ ପରମ୍ପରା ପାଳନ କରିବା ହୋଇଥାଏ।" ଶ୍ରୀ ମା 17 December 1969, The Mother’s Centenary Works (second edition)/Vol-10/p-283 “ଏହି ଆଶ୍ରମର ହିନ୍ଦୁ ଧର୍ମ ଓ ସଂସ୍କୃତି କିମ୍ବା ଅନ୍ୟ ଧର୍ମ ଓ ଦେଶ ସହିତ କୌଣସି ସମ୍ପର୍କ ନାହିଁ| ପ୍ରତ୍ୟେକ ଧର୍ମର ପଛରେ ଥିବା ଆଧ୍ୟାତ୍ମିକ ବାସ୍ତବତା ହେଉଛି ଦିବ୍ୟ ସତ୍ୟ ଏବଂ ଏଠାରେ ଭବିଷ୍ୟତର ସକଳ କର୍ମର ଭିତ୍ତି ଭୂମି ହେଉଛି ଏକମାତ୍ର ଅତିମାନସ ଶକ୍ତିର ଅବତରଣ ଯାହା ଯେକୌଣସି ଧର୍ମ ନିମନ୍ତେ ଅଜଣା|” ଶ୍ରୀ ଅରବିନ୍ଦ CWSA-35/Letters on Himself and the Ashram/p-701 “ଆମେ ଏଠାରେ ସମସ୍ତ କାମନା ଓ ବାସନା ତ୍ୟାଗ କରି ଈଶ୍ଵରଙ୍କ ଆଡକୁ ମୁହାଁଇବା ଏବଂ ଈଶ୍ଵରଙ୍କ ପ୍ରତି ସଚେତନ ହେବା ପାଇଁ ଆସିଛୁ । ଆମ ଜୀବନରେ ଈଶ୍ଵରଙ୍କୁ ଅନୁଭବ କରିବା ଏବଂ ପ୍ରକାଶ କରିବା ହେଉଛି ପ୍ରକୃତ ମାର୍ଗ, ପଶୁବତ୍ ବିଲେଇ ଏବଂ କୁକୁର ପରି ଜୀବନ ବଞ୍ଚିବା ନୁହେଁ।” ଶ୍ରୀ ମା The Mother’s Agenda-30.03.1972

Publisher's Note “Yes, it will be very good for you to read and translate the Arya … I will send you a copy of the Essays on the Gita, first series; it will be best for you to begin with this and translate it. Accustom yourself to translate only a little every day and do it very carefully. Do not write in haste; go several times through what you have written and see whether it accurately represents the spirit of the original, and whether the language cannot be improved. In all things, in the mental and physical plane, it should be your aim, at present, not to go fast and finish quickly, but to do everything carefully, perfectly, and in the right manner.” Sri Aurobindo CWSA-36/Autobiographical Notes/p-321, "ହଁ, ତୁମ ପାଇଁ ଆର୍ଯ୍ୟ ପତ୍ରିକା ପଢିବା ଏବଂ ଅନୁବାଦ କରିବା ବହୁତ ଭଲ ହେବ... ମୁଁ ତୁମକୁ ଗୀତା ଉପରେ ପ୍ରବନ୍ଧ, (Essays on the Gita), ପ୍ରଥମ ଭାଗର ଏକ ସଂସ୍କରଣ ପଠାଇବି; ଏଥିରୁ ଆରମ୍ଭ କରି ଓ ଏହାକୁ ଅନୁବାଦ କରିବା ତୁମ ପାଇଁ ସର୍ବୋତ୍ତମ ହେବ। ପ୍ରତିଦିନ କେବଳ ଅଳ୍ପ ଅନୁବାଦ କରିବାକୁ ନିଜକୁ ଅଭ୍ୟସ୍ତ କର ଏବଂ ଏହା ବହୁତ ସତର୍କତାର ସହିତ କର। ଶୀଘ୍ର ଲେଖ ନାହିଁ; ତୁମେ ଯାହା ଲେଖାହୋଇଛି ତାହା ଅନେକ ଥର ପଢ ଏବଂ ଦେଖ ଯେ ଏହା ମୂଳ ଲେଖାର ଭାବକୁ ନିର୍ଭୁଲ ଭାବରେ ପ୍ରତିନିଧିତ୍ଵ କରେ କି ନାହିଁ, ଏବଂ ଭାଷା ଓ ଭାବକୁ ଉନ୍ନତ କରାଯାଇପାରିବ କି ନାହିଁ। ସମସ୍ତ ବିଷୟରେ, ମାନସିକ ଏବଂ ଶାରୀରିକ ସ୍ତରରେ, ବର୍ତ୍ତମାନ ତୁମର ଏହା ଲକ୍ଷ୍ୟ ହେବା ଉଚିତ, ଦୃତ ବେଗରେ ଲେଖିବା ଏବଂ ଶୀଘ୍ର ଲେଖାକୁ ସମାପ୍ତ କରିବା ଆଭିମୁଖ୍ୟ ରହିବା ଅନୁଚିତ, ବରଂ ସବୁକିଛି ସତର୍କତାର ସହିତ, ସମ୍ପୂର୍ଣ୍ଣ ଏବଂ ତୃଟି ଶୁନ୍ୟ ଭାବରେ ସମ୍ପାଦନ କରିବା ଆବଶ୍ୟକ।" ଶ୍ରୀ ଅରବିନ୍ଦ CWSA-36/ଆତ୍ମଜୀବନୀ ଟିପ୍ପଣୀ/ପୃ-୩୨୧ “I may say that the way of the Gita is itself a part of the Yoga here and those who have followed it, to begin with or as a first stage, have a stronger basis than others for this Yoga. To look down on it therefore as something separate and inferior is not a right standpoint… I suggested the Gita method for you because the opening which is necessary for the Yoga here seems to be too difficult for you. If you made a less strenuous demand upon yourself, there might be a greater chance.” Sri Aurobindo CWSA-29/Letters on Yoga-II/p-445-446 "ମୁଁ କହିପାରିବି ଯେ ଗୀତାର ମାର୍ଗ ନିଜେ ଏଠାରେ ଏହି ପୂର୍ଣ୍ଣ ଯୋଗର ଏକ ଅଂଶ ଏବଂ ଯେଉଁମାନେ ଏହାକୁ ଅନୁସରଣ କରିଛନ୍ତି, ଆରମ୍ଭରେ କିମ୍ବା ପ୍ରଥମ ପର୍ଯ୍ୟାୟରେ, ସେମାନଙ୍କର ଏହି ପୂର୍ଣ୍ଣ ଯୋଗ ପାଇଁ ଅନ୍ୟମାନଙ୍କ ତୁଳନାରେ ଏକ ଶକ୍ତିଶାଳୀ ଭିତ୍ତିଭୂମି ରହିଛି। ତେଣୁ ଏହାକୁ ଅଲଗା ଓ ନିମ୍ନ ମାନର ମାର୍ଗ ଦର୍ଶକ ଭାବରେ ଦେଖିବା ଠିକ୍ କଥା ନୁହେଁ... ମୁଁ ତୁମ ପାଇଁ ଗୀତାର ପଦ୍ଧତି ପରାମର୍ଶ ଦେଇଥିଲି କାରଣ ଏଠାରେ ଏହି ପୂର୍ଣ୍ଣ ଯୋଗ ପାଇଁ ଆବଶ୍ୟକ ମାର୍ଗ ଦର୍ଶନ ତୁମ ପାଇଁ ବହୁତ କଷ୍ଟକର ମନେ ହୁଏ | ଯଦି ତୁମେ ନିଜ ଉପରେ କମ୍ କଠୋର ସାଧନା ଦାବି କରନ୍ତ, ତେବେ ଅଧିକ ଯୋଗ ସାଧନାର ସୁଯୋଗ ମିଳିପାରନ୍ତା...” ଶ୍ରୀ ଅରବିନ୍ଦ/ସିଡବ୍ଲ୍ୟୁଏସ୍ଏ-୨୯/ଯୋଗ ସମ୍ପର୍କିତ ଚିଠି-୨/ପୃଷ୍ଠା-୪୪୫-୪୪୬ This web page is an annexure of the Book 'The Bhagavad Gita and Integral Yoga.' Apart from verifying the Mother’s exclamation on Essays on the Gita , ‘Oh, what a treasure that is – a gold mine!’26…this book partly fulfills three-tier accountability claimed from an integral Sadhaka ; firstly, in order to satisfy his own Self ‘he has to begin from the law of his present imperfection, to take full account of it and see how it can be converted to the law of a possible perfection;’22 secondly, he is answerable for his Sadhana to the world, which is his greater Self and with whom he is bound with mutual debt; thirdly, he is accountable to the Divine Source from whom he receives Grace and overhead support in abundance. ଏହି ୱେବ୍ ପୃଷ୍ଠାଟି 'ଭଗବତ ଗୀତା ଏବଂ ପୂର୍ଣ୍ଣ ଯୋଗ' ପୁସ୍ତକର ଏକ ଅନୁବନ୍ଧ । 'ଗୀତା ନିବନ୍ଧ ମାଳ' ଗ୍ରନ୍ଥରେ ଶ୍ରୀ ମା'ଙ୍କ ବକ୍ତବ୍ୟକୁ ଯାଞ୍ଚ କରିବା ବ୍ୟତୀତ, 'ଓହ, କେତେ ସମ୍ପଦ- ଏକ ସୁନା ଖଣି!' 26… ଏହି ପୁସ୍ତକଟି ଆଂଶିକ ଭାବରେ ଏକ ପୂ ର୍ଣ୍ଣ ଯୋଗର ସାଧକ ଠାରୁ ଦାବି କରାଯାଇଥିବା ତ୍ରିସ୍ତରୀୟ ଉତ୍ତରଦାୟିତ୍ୱକୁ ପୂରଣ କରେ; ପ୍ରଥମତଃ, ନିଜ ଆତ୍ମାକୁ ସନ୍ତୁଷ୍ଟ କରିବା ପାଇଁ 'ତାଙ୍କୁ ତାଙ୍କର ବର୍ତ୍ତମାନର ଅପୂର୍ଣ୍ଣତାର ନିୟମରୁ ଆରମ୍ଭ କରିବାକୁ ପଡ଼ିବ, ଏହାର ସମ୍ପୂର୍ଣ୍ଣ ହିସାବ ନେବାକୁ ପଡ଼ିବ ଏବଂ ଏହାକୁ କିପରି ଏକ ସମ୍ଭାବ୍ୟ ପୂର୍ଣ୍ଣତାର ନିୟମରେ ପରିଣତ କରାଯାଇପାରିବ ତାହା ଦେଖିବାକୁ ପଡ଼ିବ; 22 ଦ୍ବିତୀୟତଃ, ସେ ଜଗତ ପ୍ରତି ତାଙ୍କର ସାଧନା ପାଇଁ ଉତ୍ତରଦାୟୀ ଅଟନ୍ତି, ଯିଏ କି ତାଙ୍କର ବୃହତ ଆତ୍ମା ଏବଂ ଯାହାଙ୍କ ସହିତ ସେ ପାରସ୍ପରିକ ଋଣସୁତ୍ରରେ ବନ୍ଧା; ତୃତୀୟତଃ, ସେ ଈଶ୍ୱରୀୟ ଉତ୍ସପ୍ରତି ଉତ୍ତରଦାୟୀ ଅଟନ୍ତି, ଯାହାଙ୍କଠାରୁ ସେ ବହୁଳ କୃପା ପ୍ରାପ୍ତ କରନ୍ତି ଏବଂ ପ୍ରଚୁର ପରିମାଣରେ ସମର୍ଥନ ପାଆନ୍ତି । This book partly fulfills Sri Aurobindo’s directives issued in The Synthesis of Yoga that before beginning integral Yoga (whose objective is to reconcile dynamic Spirit with static Matter) a Sadhaka can retain his Aryan status by long practicing the Vedantic text of the Veda, the Upanishad and the Gita (whose objective is to strengthen Spiritual foundation by union of Jivatma with Paramatma or static Spirit.). In integral Yoga, the static Divine union is dynamised. ଏହି ପୁସ୍ତକ ଟି 'ଯୋଗ ସମନ୍ୱୟ' ପୁସ୍ତକରେ ପ୍ରକାଶିତ ଶ୍ରୀ ଅରବିନ୍ଦଙ୍କ ନିର୍ଦ୍ଦେଶକୁ ଆଂଶିକ ଭାବରେ ପୂରଣ କରେ ଯେ ପୂର୍ଣ୍ଣ ଯୋଗ ଆରମ୍ଭ କରିବା ପୂର୍ବରୁ (ଯାହାର ଉଦ୍ଦେଶ୍ୟ ହେଉଛି ଗତିଶୀଳ ପରମାତ୍ମାକୁ ସ୍ଥିର ଜଡ ପଦାର୍ଥ ସହିତ ଯୋଡିବା) ଜଣେ ସାଧକ ବେଦ, ଉପନିଷଦ ଏବଂ ଗୀତାର ବେଦାନ୍ତିକ ଗ୍ରନ୍ଥକୁ ଦୀର୍ଘ ଦିନ ଧରି ଅଭ୍ୟାସ କରି ନିଜର ଆର୍ଯ୍ୟ ମାନ୍ୟତା ବଜାୟ ରଖିବା ଆବଶ୍ୟକ (ଯାହାର ଉଦ୍ଦେଶ୍ୟ ହେଉଛି ପରମାତ୍ମା ବା ସ୍ଥିର ଭଗବାନ୍ ଙ୍କ ସହିତ ଜିବାତ୍ମାଙ୍କ ମିଳନ ଦ୍ୱାରା ଆଧ୍ୟାତ୍ମିକ ଭିତ୍ତିଭୂମିକୁ ସୁଦୃଢ଼ କରିବା)। ପୂର୍ଣ୍ଣ ଯୋଗରେ ସ୍ଥିର ଦିବ୍ୟ ମିଳନକୁ ପ୍ରତିଷ୍ଠିତ ଗତିଶୀଳ ଦିବ୍ୟ ମିଳନରେ ପରିଣତ କରାଯାଏ । This book partly bridges the gulf between the moderate Spiritual Teachings of the Gita with the strong Spiritual message of Sri Aurobindo’s Essays on the Gita and the strongest Spiritual message of Savitri . Or it has partly reconciled 'Easy the heavens were to build for God' (Savitri-653) with "Earth was his difficult matter, earth the glory" (Savitri-653) and recognized the greatest action of the Divine Mother as "Earth saw my struggle, heaven my victory." (Savitri- 639) ଏହି ପୁସ୍ତକଟି ଗୀତାର ମଧ୍ୟମ ଆଧ୍ୟାତ୍ମିକ ଶିକ୍ଷା ଓ ଶ୍ରୀ ଅରବିନ୍ଦଙ୍କ 'ଗୀତା ନିବନ୍ଧ ମାଳ' ଗ୍ରନ୍ଥର ଦୃଢ଼ ଆଧ୍ୟାତ୍ମିକ ବାର୍ତ୍ତା ଏବଂ ସାବିତ୍ରୀଙ୍କ ସବୁଠାରୁ ଶକ୍ତିଶାଳୀ ଆଧ୍ୟାତ୍ମିକ ବାର୍ତ୍ତା ମଧ୍ୟରେ ଥିବା ବ୍ୟବଧାନକୁ ଆଂଶିକ ଭାବରେ ଯୋଡ଼ିଥାଏ । କିମ୍ବା ଏହା ଆଂଶିକ ଭାବରେ 'ଭଗବାନଙ୍କ ପାଇଁ ସ୍ୱର୍ଗ ନିର୍ମାଣ କରିବା ସହଜ ଥିଲା' (ସାବିତ୍ରୀ-୬୫୩)କୁ "ପୃଥିବୀ ତାଙ୍କର କଠିନ ଜଡ ପଦାର୍ଥ, ପୃଥିବୀର ଗୌରବ ଥିଲା କଷ୍ଟକର ଉପଲବ୍ଧି" (ସାବିତ୍ରୀ-୬୫୩) ସହିତ ସମନ୍ୱୟ କରିଛି ଏବଂ "ପୃଥିବୀ ମୋର ସଂଘର୍ଷ ଦେଖିଛି, ସ୍ୱର୍ଗ ମୋର ବିଜୟ" (ସାବିତ୍ରୀ- ୬୩୯) ଭାବରେ ଦିବ୍ୟ ଜନନୀଙ୍କ ସର୍ବଶ୍ରେଷ୍ଠ କାର୍ଯ୍ୟକୁ ସ୍ୱୀକୃତି ଦେଇଛି । OM TAT SAT At Their Feet, S.A. Maa Krishna ଓଁ ତତ୍ ସତ୍ ପ୍ରଭୁ ଚରଣାଶ୍ରୀତା ଏସ. ଏ. ମା କ୍ରୀଷ୍ଣା “I met a man (I was perhaps 20 or 21 at the time), an Indian who had come to Europe and who told me of the Gita. There was a French translation of it (a rather poor one, I must say) which he advised me to read, and then he gave me the key (HIS key, it was his key). He said, ‘Read the Gita ...’ (this translation of the Gita which really wasn’t worth much but it was the only one available at the time – in those days I wouldn’t have understood anything in other languages; and besides, the English translations were just as bad and ... well, Sri Aurobindo hadn’t done his yet!). He said, ‘Read the Gita knowing that Krishna is the symbol of the immanent God, the God within.’ That was all. ‘Read it with THAT knowledge – with the knowledge that Krishna represents the immanent God, the God within you.’ Well, within a month, the whole thing was done!” The Mother The Mother's Agenda/August 25, 1954 "ମୁଁ ଜଣେ ବ୍ୟକ୍ତିଙ୍କୁ ଭେଟିଥିଲି (ସେତେବେଳେ ମୋର ବୟସ ବୋଧହୁଏ ୨୦ କିମ୍ବା ୨୧ ବର୍ଷ ଥିଲା), ଜଣେ ଭାରତୀୟ ଯିଏ ୟୁରୋପ ଆସିଥିଲେ ଏବଂ ଯିଏ ମୋତେ ଗୀତା ବିଷୟରେ କହିଥିଲେ । ଏହାର ଏକ ଫରାସୀ ଅନୁବାଦ ଥିଲା (ଏକ ଦରିଦ୍ର ଅନୁବାଦ, ମୁଁ କହିବି) ଯାହା ସେ ମୋତେ ପଢିବାକୁ ପରାମର୍ଶ ଦେଇଥିଲେ, ଏବଂ ତା'ପରେ ସେ ମୋତେ ଚାବି ଦେଇଥିଲେ (ତାଙ୍କ ଚାବି, ଏହା ତାଙ୍କର ଚାବି ଥିଲା)। ସେ କହିଲେ, 'ଗୀତା ପଢ଼ନ୍ତୁ...' (ଗୀତାର ଏହି ଅନୁବାଦ ଯାହା ପ୍ରକୃତରେ ଅଧିକ ମୂଲ୍ୟବାନ ନଥିଲା କିନ୍ତୁ ଏହା ସେତେବେଳେ ଉପଲବ୍ଧ ଏକମାତ୍ର ଅନୁବାଦ ଥିଲା - ସେହି ସମୟରେ ମୁଁ ଅନ୍ୟ ଭାଷାରେ କିଛି ବୁଝି ପାରିନଥିଲି; ଏବଂ ଏହା ବ୍ୟତୀତ, ଇଂରାଜୀ ଅନୁବାଦ ଗୁଡ଼ିକ ମଧ୍ୟ ସେତିକି ଦରିଦ୍ର ଏବଂ ... ଠିକ୍ ଅଛି, ଶ୍ରୀ ଅରବିନ୍ଦ ସେ ପର୍ଯ୍ୟନ୍ତ ତାଙ୍କର ଗୀତାକୁ ନେଇ କାର୍ଯ୍ୟ କରିନଥିଲେ !)। ସେ କହିଲେ, 'କୃଷ୍ଣ ହେଉଛନ୍ତି ଅନ୍ତର୍ନିହିତ ଭଗବାନ, ଭିତରେ ଥିବା ଭଗବାନଙ୍କ ପ୍ରତୀକ ବୋଲି ଜାଣି ଗୀତା ପଢ଼ନ୍ତୁ।' ତାଙ୍କର ବକ୍ତବ୍ୟ ଏତିକି ଥିଲା। 'ସେହି ଜ୍ଞାନ ସହିତ ପଢ଼ନ୍ତୁ - ଏହି ଜ୍ଞାନ ସହିତ ଯେ କୃଷ୍ଣ ତୁମ ଭିତରେ ଥିବା ପରମେଶ୍ଵର, ଭଗବାନଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି।' ଠିକ୍ ଅଛି, ଗୋଟିଏ ମାସ ମଧ୍ୟରେ, ମୋର ପୁରା ଭଗବଦ୍ ଉପଲବ୍ଧି ହୋଇଗଲା!" ଶ୍ରୀ ମା' ଶ୍ରୀ ମା'ଙ୍କ ଏଜେଣ୍ଡା/ଅଗଷ୍ଟ ୨୫, ୧୯୫୪ 1 / Chapter 1. The Dejection of Arjuna Summary or A Brief Restatement: Arjuna's recoil from the war field is observed in this first chapter. Whatever emotional feeling and attachment towards kith and kin he expressed to the Lord is identified here as Soul-slaying truth. Our understanding of the Creator of the World: "We have to see that God the bountiful and prodigal creator, God the helpful, strong and benignant preserver is also God the devourer and destroyer." 382 Our understanding of the Creation: "The discords of the worlds are God’s discords and it is only by accepting and proceeding through them that we can arrive at the greater concords of his supreme harmony, the summits and thrilled vastnesses of his transcendent and his cosmic Ananda." 382 Our understanding of the First Law of the Creator: “Thou shalt not conquer except by battle with thy fellows and thy surroundings; thou shalt not even live except by battle and struggle and by absorbing into thyself other life. The first law of this world that I have made is creation and preservation by destruction.” 40 The Message of this First Chapter for a Sadhak of Integral Yoga: "He (the Lord) discourages the tamasic recoil and the tendency to renunciation and enjoins the continuance of action and even of the same fierce and terrible action, but he points the disciple towards another and inner renunciation which is the real issue from his crisis and the way towards the soul’s superiority to the world-Nature and yet its calm and self-possessed action in the world. Not a physical asceticism, but an inner askesis is the teaching of the Gita." 55-56 ସାରାଂଶ କିମ୍ବା ସଂକ୍ଷିପ୍ତ ପୁନର୍ବିଚାର : ଗୀତାର ପ୍ରଥମ ଅଧ୍ୟାୟ ଏହି ବାର୍ତ୍ତା ଦିଏ ଯେ ଯଦି ଜଣେ ଅନ୍ତର ଏବଂ ଉର୍ଧ ଜଗତରୁ ଆତ୍ମ ଶକ୍ତି ସଂଗ୍ରହ କରିବ ନାହିଁ, ତେବେ ଅତ୍ୟନ୍ତ ପ୍ରତିକୂଳ ପରିସ୍ଥିତିରେ, ସେ ତାମସିକ ଏବଂ ରାଜସିକ ଚେତନା ଅବସ୍ଥାରେ ଆଧ୍ୟାତ୍ମିକ ପତନ ଅନୁଭବ କରିବ। ଅର୍ଜୁନଙ୍କୁ ତାଙ୍କର ନିଜ ଆତ୍ମୀୟ (ମିଥ୍ୟାର ପ୍ରତୀକ) ହତ୍ୟା କରିବାର କାର୍ଯ୍ୟ ଦିଆଯାଇଥିଲା, ଯାହାକୁ ପ୍ରଭୁ ସୂକ୍ଷ୍ମ ଜଗତରେ ପୂର୍ବରୁ ହତ୍ୟା କରିଥିଲେ। ଯଦି ସେହି କାର୍ଯ୍ୟ ଏକ ବିଶ୍ବାତିତ ଶକ୍ତିର ହସ୍ତକ୍ଷେପ ଦ୍ୱାରା ସୂକ୍ଷ୍ମ ଜଗତରେ ପୂର୍ବରୁ ସମ୍ପାଦିତ ହୁଏ ତେବେ ସେହି ବସ୍ତୁଗତ ଏବଂ ବାହ୍ୟ କାର୍ଯ୍ୟକୁ ଦିବ୍ୟ କାର୍ଯ୍ୟ ଭାବରେ ବିବେଚନା କରାଯାଏ। ଏହି ଜଗତ ଏବଂ ଜୀବନକୁ ଏଠାରେ ଏକାଧିକ ସୂକ୍ଷ୍ମ ଜଗତରେ ଚାଲିଥିବା ଆଭ୍ୟନ୍ତରୀଣ ଏବଂ ବାହ୍ୟ ଯୁଦ୍ଧର କ୍ଷେତ୍ର ଭାବରେ ଗ୍ରହଣ କରାଯାଇଛି। ଗୀତାରେ ଅର୍ଜୁନଙ୍କ ଦ୍ୱାରା ଉଠାଯାଇଥିବା ମୂଳ ପ୍ରଶ୍ନକୁ ଦିବ୍ୟ ସିଦ୍ଧତାର ଅଭିଜ୍ଞତା ଭାବରେ ଚିହ୍ନିତ କରାଯାଇଛି, ଯାହା କାର୍ଯ୍ୟ ଏବଂ ଜୀବନରେ ବହୁଳ ଭାବରେ ପ୍ରକାଶିତ। ଭଗବାନ ଅର୍ଜୁନଙ୍କୁ ପ୍ରତିଜ୍ଞା କରିଛନ୍ତି ଯେ ସେ ମାନବତାକୁ ନିମ୍ନ ପ୍ରକୃତିର ଯୁଆଳିରୁ ଉଠାଇବେ ଏବଂ ଏହି ପୃଥିବୀଗତ, ସାଧାରଣ କାର୍ଯ୍ୟକୁ ଦିବ୍ୟ କାର୍ଯ୍ୟରେ ପରିଣତ କରିବେ। ଏଠାରେ, କୁରୁକ୍ଷେତ୍ର ହେଉଛି ମିଥ୍ୟା ବିରୁଦ୍ଧରେ ବାହ୍ୟ ଯୁଦ୍ଧର ପ୍ରତୀକ, ଧର୍ମକ୍ଷେତ୍ର ହେଉଛି ନିମ୍ନ ପ୍ରକୃତି ବିରୁଦ୍ଧରେ ଆଭ୍ୟନ୍ତରୀଣ ଯୁଦ୍ଧର ପ୍ରତୀକ; ଅର୍ଜୁନ ହେଉଛନ୍ତି ପରମାତ୍ମାଙ୍କ ନିକଟତମ ସାଥୀ ଏବଂ ଯନ୍ତ୍ରର ପ୍ରତୀକ, ପ୍ରଭୁ ଏଠାରେ ଦିବ୍ୟ ଶିକ୍ଷକ ଭାବରେ ପ୍ରକାଶିତ ହୋଇଛନ୍ତି, ଯିଏ ସମସ୍ତ ପ୍ରାଣୀଙ୍କ ବନ୍ଧୁ ଏବଂ ସମସ୍ତ ବହୁ ସୂକ୍ଷ୍ମ ଜଗତର ପ୍ରଭୁ। ଏଠାରେ, ନିମ୍ନ ପ୍ରକୃତି ହେଉଛି ଆତ୍ମା ହତ୍ୟାକାରୀ ସତ୍ୟର ପ୍ରତୀକ ଏବଂ ଉର୍ଧ ପ୍ରକୃତି ହେଉଛି ଆତ୍ମା ରକ୍ଷାକାରୀ ସତ୍ୟର ପ୍ରତୀକ। ସାରାଂଶ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: ଏହି ପ୍ରଥମ ଅଧ୍ୟାୟରେ ଯୁଦ୍ଧ କ୍ଷେତ୍ରରୁ ଅର୍ଜୁନଙ୍କ ଭୟାଳୁ ପ୍ରତ୍ୟାବର୍ତ୍ତନ ଦେଖିବାକୁ ମିଳିଛି। ପ୍ରଭୁଙ୍କ ପ୍ରତି ସେ ଯେଉଁ ଭାବନାତ୍ମକ ଭାବନା ଓ ପ୍ରିୟଜନଙ୍କ ପ୍ରତି ଆସକ୍ତିକୁ ଶବ୍ଦରେ ପ୍ରକାଶ କରିଥିଲେ, ତାହାକୁ ଏଠାରେ ଆତ୍ମାକୁ ହତ୍ୟାକାରୀ ସତ୍ୟ ଭାବେ ଚିହ୍ନଟ କରାଯାଇଛି। ଜଗତର ସୃଷ୍ଟିକର୍ତ୍ତାଙ୍କ ସମ୍ବନ୍ଧରେ ଆମର ଦୂରଦୃଷ୍ଟି: "ଆମକୁ ଦେଖିବାକୁ ହେବ ଯେ ଭଗବାନ ଏକାଧାରରେ ଜଣେ (୧) ଦୟାଳୁ ଏବଂ ଉଜ୍ଜ୍ୱଳ ସୃଷ୍ଟିକର୍ତ୍ତା, (୨) ସାହାଯ୍ୟକାରୀ, ଶକ୍ତିଶାଳୀ ଏବଂ ମଧୁର ସଂରକ୍ଷକ ଏବଂ (୩) ଭକ୍ଷଣକାରୀ ଏବଂ ବିନାଶକାରୀ ରୁଦ୍ର ଶକ୍ତି ଅଟନ୍ତି।" 382 ସୃଷ୍ଟି ସମ୍ବନ୍ଧରେ ଆମର ଦୂରଦୃଷ୍ଟି : "ଜଗତର ଅସଙ୍ଗତି ହେଉଛି ପରମେଶ୍ୱରଙ୍କର ଅସଙ୍ଗତି ଏବଂ ସେଗୁଡ଼ିକୁ ଗ୍ରହଣ କରି ଏବଂ ସେମାନଙ୍କ ମାଧ୍ୟମରେ ଆଗକୁ ବଢିବା ଦ୍ୱାରା ହିଁ ଆମେ ତାଙ୍କ ପରମ ସୌହାର୍ଦ୍ଦ୍ୟ, ଶିଖର ଏବଂ ତାଙ୍କର ମହାଜାଗତିକ ଆନନ୍ଦଙ୍କ ରୋମାଞ୍ଚିତ ବିଶାଳତାର ବୃହତ୍ତର ସମନ୍ୱୟରେ ପହଞ୍ଚିପାରିବା । 382 ସୃଷ୍ଟିକର୍ତ୍ତାଙ୍କର ପ୍ରଥମ ନିୟମ ସମ୍ବନ୍ଧରେ ଆମର ଦୂରଦୃଷ୍ଟି: "ତୁମ୍ଭେ ତୁମ୍ଭର ସାଥୀ ମାନଙ୍କ ସହିତ ଏବଂ ତୁମ୍ଭର ପରିବେଶ ସହିତ ଯୁଦ୍ଧ ବ୍ୟତୀତ ଜୀବନ ସଂଗ୍ରାମରେ ଜିତିପାରିବ ନାହିଁ; ତୁମ୍ଭେ ଏପରିକି ଯୁଦ୍ଧ ଓ ସଂଘର୍ଷରେ ଅନ୍ୟ ଜୀବନକୁ କବଲାକୃତ ନକରି ବଞ୍ଚିପାରିବ ନାହିଁ। ଏହି ଦୁନିଆର ପ୍ରଥମ ନିୟମ ଯାହା ମୁଁ (ସୃଷ୍ଟିକର୍ତ୍ତା) ତିଆରି କରିଛି ତାହା ହେଉଛି ବିନାଶ ଦ୍ୱାରା ସୃଷ୍ଟି ଏବଂ ସଂରକ୍ଷଣ ସମ୍ଭବ।" 40 ପୂର୍ଣ୍ଣ ଯୋଗର ସାଧକଙ୍କ ପାଇଁ ଏହି ପ୍ରଥମ ଅଧ୍ୟାୟର ବାର୍ତ୍ତା: "ସେ (ପ୍ରଭୁ) ତାମସିକ ପଳାୟନ ଏବଂ ସନ୍ୟାସୀର ପ୍ରତ୍ୟାଖାନକୁ ନିରୁତ୍ସାହିତ କରନ୍ତି ଏବଂ କର୍ମ କରିବାକୁ ପ୍ରୋତ୍ସାହିତ କରନ୍ତି ଏବଂ ଏପରିକି ସମାନ ଭୟଙ୍କର ଏବଂ ଭୟାନକ କର୍ମ କରିବାକୁ ଆଦେଶ ଦିଅନ୍ତି, କିନ୍ତୁ ସେ ଶିଷ୍ୟକୁ ଅନ୍ୟ ଏବଂ ଆଭ୍ୟନ୍ତରୀଣ ତ୍ୟାଗ ଆଡକୁ ସୂଚାଇଥାନ୍ତି ଯାହା ତାଙ୍କ ସଙ୍କଟର ପ୍ରକୃତ ପ୍ରସଙ୍ଗ ଏବଂ ବିଶ୍ୱ-ପ୍ରକୃତି ପ୍ରତି ଆତ୍ମାର ଶ୍ରେଷ୍ଠତା ଏବଂ ତଥାପି ଦୁନିଆରେ ଆତ୍ମାର ଶାନ୍ତ ଏବଂ ଆତ୍ମନିର୍ଭରଶୀଳ କାର୍ଯ୍ୟ ସମ୍ପାଦନ କରନ୍ତି। ବାହ୍ୟ ସନ୍ନ୍ୟାସ ନୁହେଁ, ବରଂ ଆଭ୍ୟନ୍ତରୀଣ ତପସ୍ୟା ହେଉଛି ଗୀତାର ପ୍ରକୃତ ପ୍ରଶିକ୍ଷଣ। 55-56 2 / Chapter 2. Sankhya Yoga ସାରାଂଶ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନରାବୃତ୍ତି: ଗୀତା ଏବଂ ପୂର୍ଣ୍ଣ ଯୋଗର ଜଣେ ସାଧକଙ୍କୁ ସର୍ବଦା ଏହି ମନ୍ତ୍ର ମନେ ରଖିବାକୁ ହେବ, ଜାତସ୍ୟହି ଧ୍ରୁବୋ ମୃତ୍ୟୁ ଧ୍ରୁବମ୍ ଜନ୍ମ ମୃତସ୍ୟ ଚ, 'ଜନ୍ମିତ ବ୍ୟକ୍ତିଙ୍କ ପାଇଁ ମୃତ୍ୟୁ ନିଶ୍ଚିତ, ଏବଂ ମୃତଙ୍କ ପାଇଁ ଜନ୍ମ ନିଶ୍ଚିତ।' (ଗୀତା-୨.୨୭) ସାବିତ୍ରୀରେ ଏହାର ପରିପୂରକ ପଂକ୍ତି ହେଉଛି 'ଏହି ଦିନ ସତ୍ୟବାନଙ୍କ ମୃତ୍ୟୁ ନିଶ୍ଚିତ।' (ସାବିତ୍ରୀ-୧୦) ଏହି ସ୍ମୃତି ଜଣେ ସାଧକଙ୍କୁ ଆଧ୍ୟାତ୍ମିକ ଶକ୍ତି ସଂଗ୍ରହର ଏକ ବ୍ୟାଙ୍କ ଭାବରେ ସମୟକୁ ବ୍ୟବହାର କରିବା ପାଇଁ ପରବର୍ତ୍ତୀ କାର୍ଯ୍ୟ ଦେଇଥାଏ। ଯେଉଁମାନେ ଆତ୍ମ ଶକ୍ତି ଗଛିତ କରନ୍ତି ସେମାନଙ୍କୁ ଅମରତ୍ୱ ପାଇଁ ଉପଯୁକ୍ତ ବୋଲି ବିବେଚନା କରାଯାଏ। (ଗୀତା-୨.୧୫, ୪.୩୧, ୧୦.୧୮, ୧୩.୧୩, ୧୩.୨୬, ୧୪.୨୦, ୧୪.୨୭)। ଗୀତା ଏବଂ ପୂର୍ଣ୍ଣ ଯୋଗ ଉଭୟ ଶୁଦ୍ଧ ବୁଦ୍ଧି ସହିତ ଯୋଗ ଆରମ୍ଭ କରିବାକୁ ପ୍ରସ୍ତାବ ଦିଅନ୍ତି, ଏବଂ ବୁଦ୍ଧି ଯୋଗ, ବୁଦ୍ଧି ଯୋଗର ଅଭ୍ୟାସ ଏବଂ ଜାଗ୍ରତ ସମାଧି, ସ୍ଥିତି-ପ୍ରଞ୍ଜ୍ୟ ଅବସ୍ଥାକୁ ପହଞ୍ଚିବା ପାଇଁ, ଯାହାର ସମ୍ମୁଖ ପ୍ରକୃତିରେ ତିନୋଟି ବୈଶିଷ୍ଟ୍ୟ ଅଛି। ସେଗୁଡ଼ିକ ହେଉଛି ସମାନତା, ଏକ ନୀରବ ମନ ଏବଂ ଏକ ଇଚ୍ଛାହୀନ ଅବସ୍ଥା। ବୁଦ୍ଧି ଯୋଗ ମାଧ୍ୟମରେ ଆତ୍ମ-ନିୟନ୍ତ୍ରଣର ଅଭ୍ୟାସ ଏକାଗ୍ରତାର ଶକ୍ତିକୁ ବୃଦ୍ଧି କରେ ଏବଂ ବର୍ଦ୍ଧିତ ଏକାଗ୍ରତା ସମର୍ପଣ ଶକ୍ତିକୁ ବୃଦ୍ଧି କରିବାରେ ସାହାଯ୍ୟ କରେ। ସମର୍ପଣ ମାଧ୍ୟମରେ, ବ୍ୟକ୍ତି ଭଗବାନଙ୍କ ସହିତ ଏକୀଭୂତ ହୁଏ ଏବଂ ଆତ୍ମ ଶକ୍ତି ବୃଦ୍ଧି ପାଏ। Summary or A Brief Restatement: "Sankhya has been admitted for the separation of the soul from the lower nature, — a separation that must be effected by self-knowledge through the discriminating reason and by transcendence of our subjection to the three gunas constituent of that nature. It has been completed and its limitations exceeded by a large revelation of the unity of the supreme Soul and supreme Nature, para purusha, para-prakriti." 355 Enlightened man's approach towards death: "The enlightened man does not mourn either for the living or the dead, for he knows that suffering and death are merely incidents in the history of the soul. The soul, not the body, is the reality....The man who rises above the conception of himself as a life and a body, who does not accept the material and sensational touches of the world at their own value or at the value which the physical man attaches to them, who knows himself and all as souls, learns himself to live in his soul and not in his body and deals with others too as souls and not as mere physical beings. For by immortality is meant not the survival of death, — that is already given to every creature born with a mind, — but the transcendence of life and death. It means that ascension by which man ceases to live as a mind-informed body and lives at last as a spirit and in the Spirit. Whoever is subject to grief and sorrow, a slave to the sensations and emotions, occupied by the touches of things transient cannot become fit for immortality." 61 Those who are not satisfied with life as it is: "But if you are not satisfied with your social duty and the virtue of your order, if you think that leads you to sorrow and sin, then I bid you rise to a higher and not sink to a lower ideal. Put away all egoism from you, disregard joy and sorrow, disregard gain and loss and all worldly results; look only at the cause you must serve and the work that you must achieve by divine command; “so thou shalt not incur sin.”.....Destroy when by destruction the world must advance, but hate not that which thou destroyest, neither grieve for all those who perish. Know everywhere the one self, know all to be immortal souls and the body to be but dust. Do thy work with a calm, strong and equal spirit; fight and fall nobly or conquer mightily. For this is the work that God and thy nature have given to thee to accomplish.” 66-67 Sign of waking trance of an integral Sadhak: "It is this calm, desireless, griefless fixity of the buddhi in self-poise and self-knowledge to which the Gita gives the name of Samadhi. The sign of the man in Samadhi is not that he loses consciousness of objects and surroundings and of his mental and physical self and cannot be recalled to it even by burning or torture of the body, — the ordinary idea of the matter; trance is a particular intensity, not the essential sign. The test is the expulsion of all desires, their inability to get at the mind, and it is the inner state from which this freedom arises, the delight of the soul gathered within itself with the mind equal and still and high- poised above the attractions and repulsions, the alternations of sunshine and storm and stress of the external life. It is drawn inward even when acting outwardly; it is concentrated in self even when gazing out upon things; it is directed wholly to the Divine even when to the outward vision of others busy and preoccupied with the affairs of the world." 101-102 Highest Objective of a Sankhya Sadhak: "The status he reaches is the Brahmic condition; he gets to firm standing in the Brahman, brahmı sthiti. It is a reversal of the whole view, experience, knowledge, values, seeings of earth- bound creatures...he is an ocean of wide being and consciousness which is ever being filled, yet ever motionless in its large poise of his soul; all the desires of the world enter into him as waters into the sea, yet he has no desire nor is troubled. For while they are filled with the troubling sense of ego and mine and thine, he is one with the one Self in all and has no “I” or “mine”. He acts as others, but he has abandoned all desires and their longings. He attains to the great peace and is not bewildered by the shows of things; he has extinguished his individual ego in the One, lives in that unity and, fixed in that status at his end,...." 103-104 The Message of this Second Chapter for a Sadhak of Integral Yoga: “There is a divine compassion which descends to us from on high and for the man whose nature does not possess it, is not cast in its mould, to pretend to be the superior man, the master-man or the superman is a folly and an insolence, for he alone is the superman who most manifests the highest nature of the Godhead in humanity. This compassion observes with an eye of love and wisdom and calm strength the battle and the struggle, the strength and weakness of man, his virtues and sins, his joy and suffering, his knowledge and his ignorance, his wisdom and his folly, his aspiration and his failure and it enters into it all to help and to heal...But it is also the divine compassion that smites down the strong tyrant and the confident oppressor, not in wrath and with hatred,...” CWSA-19/Essays on the Gita/p-58-59 To be updated 3 / Chapter 3. Karma Yoga ସାରାଂଶ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନର୍ବିଚାର: ଏହି ଅଧ୍ୟାୟ ବାର୍ତ୍ତା ଦିଏ ଯେ କାମନା ହେଉଛି ଆମର ସବୁଠାରୁ ବଡ଼ ଶତ୍ରୁ, ଜହି କାମଂ ଦୁରାସଦମ୍, 'କାମନା ରୂପରେ ଏହି ଶତ୍ରୁ, ଯାହାକୁ ଆକ୍ରମଣ କରିବା ଏତେ କଷ୍ଟକର।' (ଗୀତା-3.43) କାମନାର ମୂଳ ନିଶ୍ଚେତନା କୋଷରେ ଅଛି। ସାବିତ୍ରୀ ପୁସ୍ତକ ଚିହ୍ନଟ କରିଛି ଯେ ଅସ୍ତିତ୍ୱର ସମସ୍ୟାର ଚାବି ନିଶ୍ଚେତନା କୋଷରେ ଅଛି। "କାରଣ ମନୁଷ୍ୟ ଜୀବନର ସମସ୍ୟାର ମୂଳ ଚାବିଟି ନିଶ୍ଚେତନା କୋଷରେ ଲୁଚି ରହିଛି; ନିଶ୍ଚେତନା ଆତ୍ମା ଦ୍ୱାରବନ୍ଧ ତଳେ ଗୁପ୍ତ ପରମେଶ୍ୱର ଭାବରେ ବାସ କରନ୍ତି।" (ସାବିତ୍ରୀ-68) କାମନାର ଏହି ସମସ୍ୟା ନିଶ୍ଚେତନା ଆତ୍ମାକୁ ଆବିଷ୍କାର ଦ୍ୱାରା ସମାଧାନ ହୁଏ। ରାଜା ଅଶ୍ୱପତି ଏହି ନିଶ୍ଚେତନାର ମୂଳରୁ କାମନାକୁ ଚିରି ପକେଇବା ଅନୁଭବ କଲେ। 'ସେ କାମନାର ଏହି ରକ୍ତସ୍ରାବକୁ ମୂଳରୁ ଚିରି ଦେଲେ ଏବଂ ଦେବତାମାନଙ୍କୁ ଅବତରଣ ନିମନ୍ତେ ଖାଲି ସ୍ଥାନ ପ୍ରଦାନ କଲେ।' (ସାବିତ୍ରୀ-୩୧୮) ଏହି ତୃତୀୟ ଅଧ୍ୟାୟରେ କର୍ମଯୋଗର ଚାବିକାଠି ବିଷୟରେ ମଧ୍ୟ ସୂଚନା ଦିଆଯାଇଛି ଯାହାକୁ ମଇ ସର୍ବାଣି କର୍ମଣି ସନ୍ନ୍ୟାସ ଭାବରେ ଚିହ୍ନିତ କରାଯାଇଛି, (ଗୀତା-୩.୩୦) ଅର୍ଥାତ୍ କାମନା, ଅହଂକାର, ଆସକ୍ତି ଏବଂ ତିନୋଟି ଗୁଣକୁ ତ୍ୟାଗ କରି ସମଗ୍ର କାର୍ଯ୍ୟକୁ ଈଶ୍ୱରଙ୍କ ହାତରେ ସମର୍ପଣ କରିବା। ଗୀତାରେ ସୂଚିତ କର୍ମଚକ୍ରର ଜ୍ଞାନକୁ ଜଡ ପଦାର୍ଥ ଏବଂ ଆତ୍ମାର ମିଳନ ପାଇଁ ପୂର୍ଣ୍ଣ ଯୋଗରେ ଗୁରୁତ୍ୱପୂର୍ଣ୍ଣ ଭାବରେ ଚିହ୍ନିତ କରାଯାଇଛି। "ଜଡ ପଦାର୍ଥରୁ, ଅନ୍ନ, ପ୍ରାଣୀ ଉତ୍ପନ୍ନ ହୁଅନ୍ତି, ବର୍ଷାରୁ ଜଡ ପଦାର୍ଥ (ଖାଦ୍ୟ) ର ଜନ୍ମ ହୁଏ, ଯଜ୍ଞରୁ ବର୍ଷା (ଦିବ୍ୟ କୃପା) ଉତ୍ପନ୍ନ ହୁଏ, ଯଜ୍ଞ କର୍ମରୁ ଜନ୍ମ ହୁଏ; କର୍ମ ବ୍ରହ୍ମ (ଦିବ୍ୟ ଇଚ୍ଛା) ରୁ ଜନ୍ମ ହୁଏ ବୋଲି ଜାଣ, ବ୍ରହ୍ମ (ଦିବ୍ୟ ଇଚ୍ଛା) ଅପରିବର୍ତ୍ତନୀୟ (ଚିତ ଶକ୍ତି) ରୁ ଜନ୍ମ ହୁଏ, ତେଣୁ ସର୍ବବ୍ୟାପୀ ବ୍ରହ୍ମ ଚେତନା (ଚିତ୍ ଶକ୍ତି) ନିରନ୍ତର ଯଜ୍ଞ ଦ୍ୱାରା ଜଡ ପଦାର୍ଥରେ ପ୍ରତିଷ୍ଠିତ ହୁଏ, ନିତ୍ୟ ଯଜ୍ଞ । ଯିଏ ଏହି କର୍ମଚକ୍ରକୁ ଏଠାରେ ଅନୁସରଣ କରେ ନାହିଁ, ଏବମ୍ ପ୍ରବର୍ତ୍ତିତମ୍ ଚକ୍ରମ୍, ଏହିପରି ଗତିରେ ତାର ଭବିଷ୍ୟତ ସ୍ଥିର ହୁଏ, ମନ୍ଦ ହେଉଛି ତାହାର ସତ୍ତା, ଇନ୍ଦ୍ରିୟସୁଖ ହେଉଛି ତାହାର ଆନନ୍ଦ, ହେ ପାର୍ଥ, ସେହି ମଣିଷ ବ୍ୟର୍ଥ ଜୀବନ ବଞ୍ଚେ।" (ଗୀତା-3.14, 15, 16,) ପୂର୍ଣ୍ଣ ଯୋଗରେ, କର୍ମଚକ୍ରକୁ ବହୁତ ଗୁରୁତ୍ୱ ଦିଆଯାଇଛି ଏବଂ ଏହାର ମୂଲ୍ୟକୁ ବହୁତ ବିସ୍ତାର ଏବଂ ବିକଶିତ କରାଯାଇଛି। A Brief Restatement: Summary or A Brief Restatement: "... what is meant by action done as Yoga, Karmayoga? It is non-attachment, it is to do works without clinging with the mind to the objects of sense and the fruit of the works. Not complete inaction, which is an error, a confusion, a self-delusion, an impossibility, but action full and free done without subjection to sense and passion, desireless and unattached works, are the first secret of perfection." 108-109 "Equality, renunciation of all desire for the fruit of our works, action done as a sacrifice to the supreme Lord of our nature and of all nature, — these are the three first Godward approaches in the Gita’s way of Karmayoga." CWSA-23/The Synthesis of Yoga/p-105 The Lord of Sacrifice: "Life is an altar to which she brings her workings and the fruits of her workings and lays them before whatever aspect of the Divinity the consciousness in her has reached for whatever result of the sacrifice the desire of the living soul can seize on as its immediate or its highest good....A mutual giving and receiving is the law of Life without which it cannot for one moment endure, and this fact is the stamp of the divine creative Will on the world it has manifested in its being, the proof that with sacrifice as their eternal companion the Lord of creatures has created all these existences. The universal law of sacrifice is the sign that the world is of God and belongs to God and that life is his dominion and house of worship and not a field for the self-satisfaction of the independent ego; not the fulfilment of the ego, — that is only our crude and obscure beginning, — but the discovery of God, the worship and seeking of the Divine and the Infinite through a constantly enlarging sacrifice culminating in a perfect self-giving founded on a perfect self-knowledge, is that to which the experience of life is at last intended to lead.” CWSA-19/Essays on the Gita/p-125-126 The Relation between Matter and Spirit: “From Matter, anna, creatures come into being, from rain is the birth of Matter (food), from sacrifice comes into being the rain (Divine Grace), sacrifice is born of work; work know to be born of Brahman (Divine Will), Brahman (Divine Will) is born of Immutable (Chit Shakti), therefore is the all-pervading Brahman Consciousness (Chit Shakti) is established in Matter by continuous sacrifice, nitya Yajna. He who follows not here this wheel of works, evam pravartitam chakram, thus set in movement, evil is his being, sensual is his delight, in vain, O Partha that man lives.” The Gita-3.14, 15, 16, The Keyword of Integral Yoga: “This is a difficult lesson to learn (rejection of revolt and impatience), but you must learn it. I do not find fault with you for taking long over it, I myself took full twelve years to learn it thoroughly, (written in the year 1919) and even after I knew the principle well enough, it took me quite four years and more to master my lower nature in this respect. But you have the advantage of my experience and my help; you will be able to do it more rapidly, if you consciously and fully assist me, by not associating yourself with the enemy Desire; jahi kamam durasadam, (this enemy in the form of desire, who is so hard to assail. The Gita-3.43) remember that utterance of the Gita, it is a keyword of our Yoga.” CWSA-36/Autobiographical Notes/p-229 Highest realisation of exclusive Karma Yoga: “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.” CWSA-35/Letters on Himself and the Ashram- 812-813, "The Gita at its cryptic close may seem by its silence to stop short of that solution for which we are seeking; it pauses at the borders of the highest spiritual mind and does not cross them into the splendours of the supramental Light. And yet its secret of dynamic, and not only static, identity with the inner Presence, its highest mystery of absolute surrender to the Divine Guide, Lord and Inhabitant of our nature, is the central secret. This surrender is the indispensable means of the supramental change and, again, it is through the supramental change that the dynamic identity becomes possible." CWSA-23/The Synthesis of Yoga/p-95-96, ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: To be updated 4 / Chapter 4. Towards the Yoga of Knowledge ସାରାଂଶ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନର୍ବିଚାର: ଏହି ଅଧ୍ୟାୟ ସର୍ବୋଚ୍ଚ ଗୁପ୍ତ ଜ୍ଞାନ, ରହସ୍ୟମ୍ ଉତ୍ତମମ୍ , ଅବତାରଙ୍କ ଜନ୍ମର ଉଦ୍ଦେଶ୍ୟ, ଦୁଇଥର ଜନ୍ମିତ ଆତ୍ମା, ଗୁରୁଙ୍କ ଆବଶ୍ୟକତା, ସମଗ୍ର ଅନନ୍ତ ଜୀବନର ଜ୍ଞାନ, ଚତୁର୍ଭୁଜ ଆତ୍ମା ଶକ୍ତି, ସାର୍ବଜନୀନ ଦିବ୍ୟ କାର୍ଯ୍ୟ, କାର୍ଯ୍ୟ ଏବଂ ନିଷ୍କ୍ରିୟତା ମଧ୍ୟରେ ପାର୍ଥକ୍ୟ, ବିଶ୍ୱାସ ମାଧ୍ୟମରେ ଜ୍ଞାନ ପ୍ରାପ୍ତି ବିଷୟରେ ଏକ ସଙ୍କେତ ପ୍ରଦାନ କରେ। ଗୀତା ସର୍ବୋଚ୍ଚ ଗୁପ୍ତ ଜ୍ଞାନ ବିଷୟରେ ସଙ୍କେତ ଦିଏ କିନ୍ତୁ 'ସାଧକଙ୍କୁ ତାଙ୍କ ନିଜ ଆଧ୍ୟାତ୍ମିକ ଅଭିଜ୍ଞତା ଦ୍ୱାରା ଆବିଷ୍କାର କରିବାକୁ ଛାଡ଼ିଦିଏ।' ଜଣେ ଅବତାର ଜୀବନ ଏବଂ କାର୍ଯ୍ୟକୁ ଗ୍ରହଣ କରନ୍ତି ଏବଂ ତାଙ୍କର ଦିବ୍ୟ ପ୍ରଭାବ ଦ୍ୱାରା, ନିମ୍ନ ପ୍ରକୃତିର ସମସ୍ୟା ଏକ ଉଚ୍ଚତର ଦିବ୍ୟ ପ୍ରକୃତିରେ ପରିବର୍ତ୍ତିତ ହୁଏ ଏବଂ ସାଧାରଣ ପୃଥିବୀ-ବନ୍ଧିତ କାର୍ଯ୍ୟ ମୁକ୍ତ ଆତ୍ମାର ଦିବ୍ୟ କାର୍ଯ୍ୟରେ ପରିବର୍ତ୍ତିତ ହୁଏ। ଆଧ୍ୟାତ୍ମିକ ପ୍ରତିପାଳକ ଭାବରେ ଗୁରୁଙ୍କ ଆବଶ୍ୟକତା ପାରମ୍ପରିକ ଯୋଗରେ ଅପରିହାର୍ଯ୍ୟ ଏବଂ ତାଙ୍କର ପ୍ରଭାବ ଦ୍ୱାରା ଚୈତ୍ୟ ଏବଂ ଆଧ୍ୟାତ୍ମିକ ଭାବରେ ଏକ ଦ୍ୱିଥର ଜନ୍ମିତ ଆତ୍ମାର ଦ୍ବାର ଖୋଲା ହୁଏ, ଏବଂ ସେ ପ୍ରଥମେ ଚୈତ୍ୟ ସତ୍ତା ଏବଂ ଆଧ୍ୟାତ୍ମିକ ସତ୍ତା ଏବଂ ତା'ପରେ ଅନେକ ସାଧନା ପରେ ଅତିମାନସ ସତ୍ତା, ଆତ୍ମନି ଅଥୋ ମୟି ଅନୁଭବ କରନ୍ତି। (ଗୀତା-୪.୩୫) Summary or A Brief Restatement: "The first step is Karmayoga, the selfless sacrifice of works, and here the Gita’s insistence is on action. The second is Jnanayoga, the self-realisation and knowledge of the true nature of the self and the world; and here the insistence is on knowledge; but the sacrifice of works continues and the path of Works becomes one with but does not disappear into the path of Knowledge. The last step is Bhaktiyoga, adoration and seeking of the supreme Self as the Divine Being, and here the insistence is on devotion; but the knowledge is not subordinated, only raised, vitalised and fulfilled, and still the sacrifice of works continues; the double path becomes the triune way of knowledge, works and devotion. And the fruit of the sacrifice, the one fruit still placed before the seeker, is attained, union with the divine Being and oneness with the supreme divine nature. Rahasyam Uttamam, The Supreme Secret of the Gita: "But the highest secret of all, uttamam˙ rahasyam, is the Purushottama. This is the supreme Divine, God, who possesses both the infinite and the finite and in whom the personal and the impersonal, the one Self and the many existences, being and becoming, the world-action and the supracosmic peace, pravritti and nivritti, meet, are united, are possessed together and in each other. In God all things find their secret truth and their absolute reconciliation." 125 The Purpose of Divine Birth and Divine Action of Avatar (Janma Karma cha Me Divyam): “For there are two aspects of the divine birth; one is a descent, the birth of God in humanity, the Godhead manifesting itself in the human form and nature, the eternal Avatar; the other is an ascent, the birth of man into the Godhead, man rising into the divine nature and consciousness, madbhavam agatah; it is the being born anew in a second birth of the soul. It is that new birth which Avatarhood and the upholding of the Dharma are intended to serve.” CWSA-19/Essays on the Gita/p-148, "The divinised man entering into his divine nature will act even as he acts; he will not give himself up to inaction. The Divine is at work in man in the ignorance and at work in man in the knowledge. To know Him is our soul’s highest welfare and the condition of its perfection, but to know and realise Him as a transcendent peace and silence is not all; the secret that has to be learned is at once the secret of the eternal and unborn Divine and the secret of the divine birth and works, janma karma cha me divyam. The action which proceeds from that knowledge, will be free from all bondage; “he who so knoweth me,” says the Teacher, “is not bound by works.” (The Gita-4.14)" 144 Nitya Yajna, ceaseless sacrifice is the Central truth of the Gita and Integral Yoga: Sacrifice is the law of the world and nothing can be gained without it, neither mastery here, nor the possession of heavens beyond, nor the supreme possession of all; “this world is not for him who doeth not sacrifice, how then any other world?” (The Gita-4.31) Therefore all these and many other forms of sacrifice have been “extended in the mouth of the Brahman,” (The Gita-4.32) the mouth of that Fire which receives all offerings; they are all means and forms of the one great Existence in activity, means by which the action of the human being can be offered up to That of which his outward existence is a part and with which his inmost self is one. They are “all born of work” (The Gita-3.14-15); all proceed from and are ordained by the one vast energy of the Divine which manifests itself in the universal karma and makes all the cosmic activity a progressive offering to the one Self and Lord and of which the last stage for the human being is self-knowledge and the possession of the divine or Brahmic consciousness. “So knowing thou shalt become free.” (The Gita-9.28)" 122 The Gita's Message of Material Sacrifice for Cellular Transformation: “In the light of a larger knowledge Matter also can be seen to be the Brahman, a self-energy put forth by the Brahman, a form and substance of Brahman; aware of the secret consciousness within material substance, secure in this larger knowledge, the gnostic light and power can unite itself with Matter, so seen, and accept it as an instrument of a spiritual manifestation. A certain reverence, even, for Matter and a sacramental attitude in all dealings with it is possible. As in the Gita the act of the taking of food is spoken of as a material sacrament, a sacrifice, an offering of Brahman to Brahman by Brahman, so also the gnostic consciousness and sense can view all the operations of Spirit with Matter.” CWSA-22/The Life Divine-1022-1023, "Brahman is the giving, Brahman is the food-offering, by Brahman it is offered into the Brahman fire, Brahman is that which is to be attained by samadhi in Brahman-action." The Gita-4.24 ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 5/ Chapter 5. The Yoga of Renunciation Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 6/ Chapter 6. The Yoga of the Supreme Spirit Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 7/ Chapter 7. The Yoga of Knowledge Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 8/ Chapter 8 - The Immutable Brahman Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 9/ Chapter 9. The King-Knowledge, The King-Secret Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 10/ Chapter 10. God in Power of Becoming Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 11/ Chapter 11. The Vision of The World-Spirit Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 12/ Chapter 12. Bhakti Yoga Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 13/ Chapter 13. The Field and Its Knower Summary or A Brief Restatement: In this chapter, the relationship between Matter and Spirit is worked out and for maintaining the Spiritual pursuit Arjuna raised the Question which can be divided into six parts. He wanted to know these six elements in order to strengthen his Spiritual pursuit. “Six Questions raised by Arjuna: (1) The Field, Kshetra, and (2) the Knower of the Field, Kshetrajna, (3) Knowledge, Jnana, and (4) the object of Knowledge, Jneya, (5) Nature, Prakriti and (6) Self, Purusha, these I would like to learn, O Keshava.” The Gita-13.1 The Field, Kshetra: The Upanishad speaks of a fivefold body or sheath of Nature, a physical (Annamaya Kosha), vital (Pranamaya Kosha), mental (Manomaya Kosha), ideal (Vijnanamaya Kosha) and divine body (Anandamaya Kosha); this may be regarded as the totality of the field, kshetram. The Knower of the Field, Kshetrajna: Knowledge: The object of Knowledge: Nature, Prakriti: Self, Purusha: The Most important verse of this chapter: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 14/ Chapter 14. The Three Gunas Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 15/ Chapter 15. The Supreme Divine Summary or A Brief Restatement: First, by the practice of Self-control, a Sadhak's Psychic Being and Spiritual Being open. A traditional Sadhak utilises the opening of these Selves for the discovery of Purushottama Consciousness and "with their experiences and consequences can lead away from life or to a Nirvana." (CWSA-22/The Life Divine/p-943) An integral Sadhak utilises the opening of these two Selves, "solely as steps in a transformation of the nature" (CWSA-22/The Life Divine/p-943) and after long movement of Consciousness, he discovers the Supramental being, and utilises the same for the transformation of the Subconscient and Inconscient Sheaths. ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: ପ୍ରଥମେ, ଆତ୍ମ-ସଂଯମ ଅଭ୍ୟାସ ଦ୍ୱାରା, ଜଣେ ସାଧକର ଚୈତ୍ୟ ସତ୍ତା ଏବଂ ଆଧ୍ୟାତ୍ମିକ ସତ୍ତା ଉନ୍ମୁକ୍ତ ହୋଇଯାଏ। ଜଣେ ପାରମ୍ପରିକ ସାଧକ ପୁରୁଷୋତ୍ତମ ଚେତନା ଆବିଷ୍କାର ପାଇଁ ଏହି ଆତ୍ମାର ଉନ୍ମୋଚନକୁ ବ୍ୟବହାର କରନ୍ତି ଏବଂ "ସେମାନଙ୍କର ଅଭିଜ୍ଞତା ଏବଂ ପରିଣାମ ସହିତ ଜୀବନକୁ ନିର୍ବାଣ ଆଡକୁ ନେଇଯାଇପାରନ୍ତି।" (CWSA-22/The Life Divine/p-943) ଜଣେ ପୂର୍ଣ୍ଣ ଯୋଗର ସାଧକ ଏହି ଦୁଇଟି ଆତ୍ମ ଉନ୍ମୋଚନକୁ ବ୍ୟବହାର କରନ୍ତି, "କେବଳ ପ୍ରକୃତିର ରୁପାନ୍ତର ପଦକ୍ଷେପ ଭାବରେ" (CWSA-22/The Life Divine/p-943) ଏବଂ ଚେତନାର ଦୀର୍ଘ ଦିନ ଗତି ପରେ, ସେ ଅତିମାନସ ସତ୍ତାକୁ ଆବିଷ୍କାର କରନ୍ତି, ଏବଂ ଏହାକୁ ଅବଚେତନ ଏବଂ ଅଚେତନା ଆବରଣର ପରିବର୍ତ୍ତନ ପାଇଁ ବ୍ୟବହାର କରନ୍ତି। 16/ Chapter 16. Deva and Asura Summary or A Brief Restatement: “There are two worlds adjacent to this material world, Superconscient and Subconscient; Superconscient world has already been described at length: hear from Me, O Partha, the Subconscient, asuric world.” The Gita-16.6 The whole of humanity is now going through this Subconscient transformation unconsciously and few prepared vessels are going through this transformation consciously. Those who are open towards Subconscient transformation, they will feel all the time a Divine Force is entering the mind, vital, body, and Subconscient sheaths in a very minuscule manner. When this descent of Divine force is strong enough to be felt as a higher body temperature of fever, then its outcome is a miracle in the Subconscient sheath resulting in some Divine manifestation. (1) We get the information from Savitri that if our Psychic and Spiritual beings are open, then beings of those higher planes will accompany us and assist us in our sadhana, involve in many creative actions, and call down divine energies. Integral Yoga identifies ten Selves and their opening activates affirmative Beings belonging to higher planes. (2) Similarly, through our untransformed nature, asuric beings or dark energies enter our system and do their destructive and pessimistic action both in waking and dream states. (3) We also get this information from Savitri that like our parents, some invisible beings pursue us in this birth and take care of us. Similarly, some beings accompany us from our previous births. So, we have to remember that neither this world, nor any creative action, nor any destructive action, nor any powers and personalities that are acting through us are our own. The Mother’s experience of 24-25 July, 1959, gave clearer details about Supramental action in the Subconscient and Inconscient Sheath, “for the first time the Supramental light entered directly into my body, without passing through the inner beings. It entered through the feet and it climbed up and up. And as it climbed, the fever also climbed because the body was not accustomed to this intensity. As all this light neared the head, I thought I would burst and that the experience would have to be stopped…” (The Mother's Agenda-, October 6, 1959) The descending Supramental force through complete surrender, maye sarvani karmani sannyasya, ("Giving up thy works to Me, with thy consciousness founded in the Self, free from desire and egoism" The Gita-3.30) as hinted in the Gita (Which is also identified as a key word of Karma Yoga) also generates fever, bigatajwarah, (The Gita-3.30) that delivers the Soul. ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: "ଏହି ଭୌତିକ ଜଗତ ସହିତ ସଂଲଗ୍ନ ଦୁଇଟି ଜଗତ ଅଛି, ଅତିଚେତନ ଏବଂ ଅବଚେତନ; ଅତିଚେତନ ଜଗତକୁ ପୂର୍ବରୁ ବିସ୍ତାରିତ ଭାବରେ ବର୍ଣ୍ଣନା କରାଯାଇଛି: ହେ ପାର୍ଥ, ଏବେ ଅବଚେତନ, ଆସୁରିକ ଜଗତ ବିଷୟରେ ମୋଠାରୁ ଶୁଣ।" ଗୀତା-୧୬.୬ ସମଗ୍ର ମାନବଜାତି ଏବେ ଅଚେତନ ଭାବରେ ଏହି ଅବଚେତନ ପରିବର୍ତ୍ତନ ଦେଇ ଗତି କରୁଛି ଏବଂ କିଛି ପ୍ରସ୍ତୁତ ଆଧାର ସଚେତନ ଭାବରେ ଏହି ପରିବର୍ତ୍ତନ ଦେଇ ଗତି କରୁଛନ୍ତି। ଯେଉଁମାନେ ଅବଚେତନ ପରିବର୍ତ୍ତନ ପାଇଁ ପ୍ରସ୍ତୁତ ଅଛନ୍ତି, ସେମାନେ ସର୍ବଦା ଏକ ଦିବ୍ୟ ଶକ୍ତି ମନ, ପ୍ରାଣ, ଶରୀର ଏବଂ ଅବଚେତନ ଆବରଣରେ ଅତି ଅଳ୍ପ ପରିମାଣରେ ଅନୁପ୍ରବେଶ କରୁଥିବା ଅନୁଭବ କରିବେ। ଯେତେବେଳେ ଦିବ୍ୟ ଶକ୍ତିର ଏହି ଅବତରଣ ଜ୍ୱରର ଉଚ୍ଚ ଶରୀର ତାପମାତ୍ରା ଭାବରେ ଅନୁଭବ କରିବା ପାଇଁ ଯଥେଷ୍ଟ ଶକ୍ତିଶାଳୀ ହୋଇଥାଏ, ସେତେବେଳେ ଏହାର ପରିଣାମ ସ୍ବରୁପ ଅବଚେତନ ଆବରଣରେ ଏକ ଚମତ୍କାର ଅନୁଭବ ଆଣେ ଯାହା ଫଳରେ କିଛି ଦିବ୍ୟ ପ୍ରକାଶନ ହୁଏ। (୧) ଆମେ ସାବିତ୍ରୀଙ୍କଠାରୁ ସୂଚନା ପାଇଥାଉ ଯେ ଯଦି ଆମର ଚୈତ୍ୟ ଏବଂ ଆଧ୍ୟାତ୍ମିକ ସତ୍ତା ଉନ୍ମୁକ୍ତ ଥାଏ, ତେବେ ସେହି ଉଚ୍ଚତର ସ୍ତରର ଅଦୃଶ୍ୟ ବିଭୁତିମାନେ ଆମ ସହିତ ରହିବେ ଏବଂ ଆମର ସାଧନାରେ ଆମକୁ ସାହାଯ୍ୟ କରିବେ, ଅନେକ ସୃଜନଶୀଳ କାର୍ଯ୍ୟରେ ସାମିଲ ହେବେ ଏବଂ ଦିବ୍ୟ ଶକ୍ତିକୁ ଅବତରି ଆଣିବେ। ପୂର୍ଣ୍ଣ ଯୋଗ ଦଶଟି ଆତ୍ମାକୁ ଚିହ୍ନଟ କରେ ଏବଂ ସେମାନଙ୍କର ଦ୍ବାର ଉନ୍ମୁକ୍ତ ହେବା ଦ୍ୱାରା ଉଚ୍ଚତର ସ୍ତରର ସକାରାତ୍ମକ ସତ୍ତା ସକ୍ରିୟ ହୁଅନ୍ତି। (୨) ସେହିପରି, ଆମର ଅପରିବର୍ତ୍ତିତ ପ୍ରକୃତି ମାଧ୍ୟମରେ, ଆସୁରିକ ସତ୍ତା କିମ୍ବା ଅନ୍ଧକାର ଶକ୍ତି ଆମ ବ୍ୟବସ୍ଥାରେ ପ୍ରବେଶ କରନ୍ତି ଏବଂ ଜାଗ୍ରତ ଏବଂ ସ୍ୱପ୍ନ ଅବସ୍ଥାରେ ସେମାନଙ୍କର ବିନାଶକାରୀ ଏବଂ ନିରାଶାବାଦୀ କାର୍ଯ୍ୟ କରନ୍ତି। (୩) ଆମେ ସାବିତ୍ରୀଙ୍କଠାରୁ ଏହି ସୂଚନା ମଧ୍ୟ ପାଇଥାଉ ଯେ ଆମ ପିତାମାତାଙ୍କ ପରି, କିଛି ଅଦୃଶ୍ୟ ସତ୍ତା ଏହି ଜନ୍ମରେ ଆମକୁ ଅନୁସରଣ କରନ୍ତି ଏବଂ ଆମର ଯତ୍ନ ନିଅନ୍ତି। ସେହିପରି, କିଛି ସତ୍ତା ଆମର ପୂର୍ବ ଜନ୍ମରୁ ଆମ ସହିତ ଥାଆନ୍ତି। ତେଣୁ, ଆମକୁ ମନେ ରଖିବାକୁ ପଡିବ ଯେ ଏହି ଜଗତ, ନା କୌଣସି ସୃଜନଶୀଳ କାର୍ଯ୍ୟ, ନା କୌଣସି ବିନାଶକାରୀ କାର୍ଯ୍ୟ, ନା କୌଣସି ଶକ୍ତି ଏବଂ ବ୍ୟକ୍ତିତ୍ୱ ଯାହା ଆମ ମାଧ୍ୟମରେ କାର୍ଯ୍ୟ କରୁଛି ତାହା ଆମର ନିଜର ନୁହେଁ। ୧୯୫୯ ମସିହାର ୨୪-୨୫ ଜୁଲାଇରେ ଶ୍ରୀ ମାଙ୍କ ଅଭିଜ୍ଞତା ଅବଚେତନ ଏବଂ ଅଚେତନ ଆବରଣରେ ଅତିମାନସ କାର୍ଯ୍ୟ ବିଷୟରେ ସ୍ପଷ୍ଟ ବିବରଣୀ ପ୍ରଦାନ କରେ, "ପ୍ରଥମ ଥର ପାଇଁ ଅତିମାନସ ଆଲୋକ ଭିତର ଚୈତ୍ୟ ସତ୍ତା ମଧ୍ୟ ଦେଇ ନଯାଇ ସିଧାସଳଖ ମୋ ଶରୀରରେ ପ୍ରବେଶ କଲା। ଏହା ପାଦ ଦେଇ ପ୍ରବେଶ କଲା ଏବଂ ଏହା ଉପରକୁ ଉଠିଲା। ଏବଂ ଏହା ଉପରକୁ ଉଠିବା ସହିତ, ଜ୍ୱର ମଧ୍ୟ ବଢ଼ିଲା କାରଣ ଶରୀର ଏହି ତୀବ୍ରତା ସହିତ ଅଭ୍ୟସ୍ତ ନଥିଲା। ଏହି ସମସ୍ତ ଆଲୋକ ମୁଣ୍ଡ ପାଖରେ ପହଞ୍ଚିବା ସହିତ, ମୁଁ ଭାବିଲି ଯେ ମୋ ମୁଣ୍ଡ ଫାଟିଯିବି ଏବଂ ଅଭିଜ୍ଞତାକୁ ବନ୍ଦ କରିବାକୁ ପଡିବ..." (ଶ୍ରୀ ମାଙ୍କ ଏଜେଣ୍ଡା-, ଅକ୍ଟୋବର ୬, ୧୯୫୯) ସମ୍ପୂର୍ଣ୍ଣ ଆତ୍ମସମର୍ପଣ ମାଧ୍ୟମରେ ଅତିମାନସ ଶକ୍ତି ଅବତରଣ ସମ୍ଭବ, ମୟି ସର୍ବାଣି କର୍ମଣି ସନ୍ନ୍ୟାସ, ("ମୋଠାରେ ତୁମର କାର୍ଯ୍ୟ ସମର୍ପଣ କରି, ତୁମର ଚେତନା ଆତ୍ମାରେ ପ୍ରତିଷ୍ଠିତ କରି, ଇଚ୍ଛା ଏବଂ ଅହଂକାରରୁ ମୁକ୍ତ" ଗୀତା-୩.୩୦) ଗୀତାରେ ସୂଚିତ (ଯାହାକୁ କର୍ମଯୋଗର ଏକ ମୁଖ୍ୟ ଶବ୍ଦ ଭାବରେ ମଧ୍ୟ ଚିହ୍ନଟ କରାଯାଇଛି) ଜ୍ୱର, ବିଗତଜ୍ୱରଃ, (ଗୀତା-୩.୩୦) ସୃଷ୍ଟି କରେ ଯାହା ଆତ୍ମାକୁ ଉଦ୍ଧାର କରେ। 17/ Chapter 17. Faith and The Three Gunas Summary or A Brief Restatement: The true nature of static faith as defined in the Gita is of four kind; first is the ‘faith of each man takes the shape, hue, quality given to it by his stuff of being, his constituting temperament, his innate power of existence, sattvanurupa sarvasya sraddha ;’ (The Gita-17.3) secondly, Sraddha is that it is an aspect of the Self, sraddhamayayo Purusha ; (The Gita-17.3) thirdly, whatever is man’s faith that he becomes ultimately, yo yachhadra sa evasah. (The Gita-17.3) This faith is Divinely fulfilled and culminated lastly in an eternal flame of knowledge, sraddhavan labhate jnanam . (The Gita-4.39) "There is one kind of faith demanded as indispensable by the integral Yoga and that may be described as (1) faith in God and the Shakti, (2) faith in the presence and power of the Divine in us and the world, (3) a faith that all in the world is the working of one divine Shakti, that all the steps of the Yoga, its strivings and sufferings and failures as well as its successes and satisfactions and victories are utilities and necessities of her workings and (4) that by a firm and strong dependence on and a total self-surrender to the Divine and to his Shakti in us we can attain to oneness and freedom and victory and perfection." CWSA-24/The Synthesis of Yoga/p-771, ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: ଗୀତାରେ ପରିଭାଷିତ ସ୍ଥିର ବିଶ୍ୱାସର ପ୍ରକୃତ ସ୍ୱରୂପ ଚାରି ପ୍ରକାରର; ପ୍ରଥମତଃ 'ପ୍ରତ୍ୟେକ ମଣିଷର ବିଶ୍ୱାସ ତା'ର ସତ୍ତା, ତାହାର ଗଠନକାରୀ ସ୍ୱଭାବ, ଅସ୍ତିତ୍ୱର ଜନ୍ମଗତ ଶକ୍ତି, ସତ୍ତ୍ୱନୁରୂପ ସର୍ବସ୍ୟ ଶ୍ରଦ୍ଧା ଦ୍ୱାରା ପ୍ରଦତ୍ତ ଆକାର, ରଙ୍ଗ, ଗୁଣ ଗ୍ରହଣ କରେ;' (ଗୀତା-୧୭.୩) ଦ୍ୱିତୀୟତଃ, ଶ୍ରଦ୍ଧା ହେଉଛି ଏହା ଆତ୍ମାର ଏକ ସ୍ବଭାବ, ଶ୍ରଦ୍ଧାମୟୟୋ ପୁରୁଷ ; (ଗୀତା-୧୭.୩) ତୃତୀୟତଃ, ମଣିଷର ଯାହା ବି ବିଶ୍ୱାସ ଅଛି ତାହା ସେ ଶେଷରେ ପ୍ରାପ୍ତ ହୁଏ, ଯୋ ଯଚ୍ଛଦ୍ର ସ ଏବାସଃ । (ଗୀତା-୧୭.୩) ଏହି ବିଶ୍ୱାସ ଦିବ୍ୟ ଭାବରେ ପରିପୂର୍ଣ୍ଣ ହୁଏ ଏବଂ ଶେଷରେ ଜ୍ଞାନର ଏକ ଅନନ୍ତ ଜ୍ୱାଳାରେ ପରିପୂର୍ଣ୍ଣ ହୁଏ, ଶ୍ରଦ୍ଧାବାନ୍ ଲଭତେ ଜ୍ଞାନମ୍ । (ଗୀତା-୪.୩୯) "ପୂର୍ଣ୍ଣ ଯୋଗ ଦ୍ୱାରା ଏକ ପ୍ରକାରର ବିଶ୍ୱାସକୁ ଅପରିହାର୍ଯ୍ୟ ଭାବରେ ଦାବି କରାଯାଏ ଏବଂ ତାହା (୧) ଈଶ୍ୱର ଏବଂ ଶକ୍ତିରେ ବିଶ୍ୱାସ, (୨) ଆମ ଏବଂ ଜଗତରେ ଈଶ୍ୱରଙ୍କ ଉପସ୍ଥିତି ଏବଂ ଶକ୍ତିରେ ବିଶ୍ୱାସ, (୩) ବିଶ୍ୱରେ ସମସ୍ତ ବିଷୟ ଏକ ଦିବ୍ୟ ଶକ୍ତିର କାର୍ଯ୍ୟ, ଯୋଗର ସମସ୍ତ ପଦକ୍ଷେପ, ଏହାର ପ୍ରୟାସ ଏବଂ ଦୁଃଖ ଏବଂ ବିଫଳତା ଏବଂ ଏହାର ସଫଳତା, ସନ୍ତୋଷ ଏବଂ ବିଜୟ ହେଉଛି ତାଙ୍କ କାର୍ଯ୍ୟର ଉପଯୋଗିତା ଏବଂ ଆବଶ୍ୟକତା ଏବଂ (୪) ଈଶ୍ୱର ଏବଂ ଆମ ମଧ୍ୟରେ ତାଙ୍କ ଶକ୍ତି ଉପରେ ଏକ ଦୃଢ଼ ଏବଂ ଦୃଢ଼ ନିର୍ଭରଶୀଳତା ଏବଂ ସମ୍ପୂର୍ଣ୍ଣ ଆତ୍ମ-ସମର୍ପଣ ଦ୍ୱାରା ଆମେ ଏକତା, ସ୍ୱାଧୀନତା, ବିଜୟ ଏବଂ ସିଦ୍ଧତା ପ୍ରାପ୍ତ କରିପାରିବା।" CWSA-24/ଯୋଗର ସମନ୍ବୟ/p-771, 18/ Chapter 18. Renunciation and Moksha Summary or A Brief Restatement: "This part of the subject is introduced by a last question of Arjuna regarding the principle of Sannyasa and the principle of Tyaga and their difference. The frequent harping, the reiterated emphasis of the Gita on this crucial distinction has been amply justified by the subsequent history of the later Indian mind, its constant confusion of these two very different things and its strong bent towards belittling any activity of the kind taught by the Gita as at best only a preliminary to the supreme inaction of Sannyasa. As a matter of fact, when people talk of Tyaga, of renunciation, it is always the physical renunciation of the world which they understand by the word or at least on which they lay emphasis, while the Gita takes absolutely the opposite view that the real Tyaga has action and living in the world as its basis and not a flight to the monastery, the cave or the hill-top. The real Tyaga is action with a renunciation of desire and that too is the real Sannyasa.” CWSA-19/Essays on the Gita/p-493-494 ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: "ଏହି ବିଷୟର ଅଂଶଟି ଅର୍ଜୁନଙ୍କ ଦ୍ୱାରା ସନ୍ନ୍ୟାସର ନୀତି ଏବଂ ତ୍ୟାଗର ନୀତି ଏବଂ ସେମାନଙ୍କ ପାର୍ଥକ୍ୟ ସମ୍ପର୍କରେ ଶେଷ ପ୍ରଶ୍ନ ଦ୍ୱାରା ଆରମ୍ଭ କରାଯାଇଛି। ଗୀତାର ବାରମ୍ବାର ତାଗିଦ୍ କରାଯାଇଛି, ଏହି ଗୁରୁତ୍ୱପୂର୍ଣ୍ଣ ପାର୍ଥକ୍ୟ ଉପରେ ପୁନରାବୃତ୍ତି ଗୁରୁତ୍ୱ ପରବର୍ତ୍ତୀ ଭାରତୀୟ ମନର ପରବର୍ତ୍ତୀ ଇତିହାସ, ଏହି ଦୁଇଟି ଭିନ୍ନ ଜିନିଷର ନିରନ୍ତର ଦ୍ୱନ୍ଦ୍ୱ ଏବଂ ଗୀତା ଦ୍ୱାରା ଶିକ୍ଷା ଦିଆଯାଇଥିବା ଯେକୌଣସି କାର୍ଯ୍ୟକଳାପକୁ ସର୍ବୋତ୍ତମ ଭାବରେ ସନ୍ନ୍ୟାସର ସର୍ବୋଚ୍ଚ ନିଷ୍କ୍ରିୟତାର ପ୍ରାରମ୍ଭିକ ଭାବରେ ତୁଚ୍ଛ କରିବା ପ୍ରତି ଏହାର ଦୃଢ଼ ଆଗ୍ରହ ଦ୍ୱାରା ଯଥେଷ୍ଟ ଯଥାର୍ଥ ହୋଇଛି। ପ୍ରକୃତ କଥା ହେଉଛି, ଯେତେବେଳେ ଲୋକମାନେ ତ୍ୟାଗର କଥା କୁହନ୍ତି, ତ୍ୟାଗର କଥା କୁହନ୍ତି, ସେତେବେଳେ ଏହା ସର୍ବଦା ବିଶ୍ୱର ଶାରୀରିକ ତ୍ୟାଗ ଯାହାକୁ ସେମାନେ ଶବ୍ଦ ଦ୍ୱାରା ବୁଝନ୍ତି କିମ୍ବା ଅତି କମରେ ଯାହା ଉପରେ ସେମାନେ ଗୁରୁତ୍ୱ ଦିଅନ୍ତି, ଯେତେବେଳେ ଗୀତା ସମ୍ପୂର୍ଣ୍ଣ ବିପରୀତ ଦୃଷ୍ଟିକୋଣ ଗ୍ରହଣ କରେ ଯେ ପ୍ରକୃତ ତ୍ୟାଗର ଆଧାର ଭାବରେ କାର୍ଯ୍ୟ ଏବଂ ଜଗତରେ ବାସ ଅଛି ଏବଂ ମଠ, ଗୁମ୍ଫା କିମ୍ବା ପାହାଡ଼ ଶିଖରକୁ ପଳାୟନ ନୁହେଁ। ପ୍ରକୃତ ତ୍ୟାଗ ହେଉଛି କର୍ମ କରିକି କାମନା ବାସନା ତ୍ୟାଗ କରିବା ଏବଂ ତାହା ମଧ୍ୟ ପ୍ରକୃତ ସନ୍ନ୍ୟାସ।" CWSA-19/ଗୀତା ଉପରେ ପ୍ରବନ୍ଧ/p-493-494 The Bhagavad Gita - Yoga Sadhana Camp Discussion 28 July - 31 July 2025 Audio Recording 28 July 2025 Audio Recording 29 July 2025 Audio Recording 30 July 2025 Audio Recording 31 July 2025 "At times I sense there’s an extraordinary secret to discover, just there at my finger tips; I feel that I am going to catch the Thing, to know ... Sometimes, for a second, I see the Secret; there is an opening, and again it closes. Then once again it is unveiled for a second and I come to know a little more. Yesterday the Secret was there completely clear, wide open. But it’s not something that can be explained: words are silly, it must be experienced. Sri Aurobindo speaks of this Secret almost everywhere, especially in his Essays on the Gita. (A touch supreme surprised his hurrying heart, (Savitri-237), "A fire has come and touched men’s hearts and gone; A few have caught flame and risen to greater life." (Savitri-7)) He tells us that in the Gita itself one gets glimpses of this thing which is beyond the Impersonal, beyond even the Personal behind the Impersonal, beyond the Transcendent. Well, I saw this Secret – I saw that the Supreme only becomes perfect in terrestrial matter, on earth. ‘Becomes’ is just a way of speaking, of course, for everything already is, and the Supreme is what He is. But we live in time, in a successive unfoldment, and it would be absurd to say that at present Matter is the expression of a perfect Divine. I saw this Secret (which is getting more and more perceptible as the Supramental becomes clear), I saw it in the everyday, outer life, precisely in this very physical life which all spirituality rejects ... a kind of accuracy or exactitude right down to the atom. I am not saying that the ‘Divine’ becomes perfect in Matter – the Divine is already there – but that THE SUPREME becomes perfect in Matter." The Mother The Mother's Agenda-06.05.1960 "ବେଳେବେଳେ ମୁଁ ଅନୁଭବ କରେ ଯେ ଆବିଷ୍କାର କରିବା ପାଇଁ ଏକ ଅସାଧାରଣ ରହସ୍ୟ ଅଛି, କେବଳ ମୋ ଆଙ୍ଗୁଠି ଟିପରେ ଅଛି; ମୁଁ ଅନୁଭବ କରେ ଯେ ମୁଁ ସେହି ବସ୍ତୁକୁ ଧରିବାକୁ ଯାଉଛି, ଜାଣିବା ପାଇଁ ... ବେଳେବେଳେ ଗୋଟିଏ ସେକେଣ୍ଡ ପାଇଁ ମୁଁ ଏ ରହସ୍ୟ ଦେଖେ; ସେଠାରେ ଏକ ଦ୍ବାର ଖୋଲିଯାଏ, ଏବଂ ପୁଣି ଏହା ବନ୍ଦ ହୋଇଯାଏ । ତା'ପରେ ପୁଣି ଥରେ ଏହାକୁ ଗୋଟିଏ ସେକେଣ୍ଡ ପାଇଁ ଉନ୍ମୋଚନ କରାଯାଏ ଏବଂ ମୁଁ ଆଉ ଟିକିଏ ଅଧିକ ଏ ବିଷୟରେ ଜାଣିବାକୁ ପାଇଲି| ଗତକାଲି ଏ ରହସ୍ୟ ସମ୍ପୂର୍ଣ୍ଣ ସ୍ପଷ୍ଟ ଓ ବ୍ୟାପକ ଭାବରେ ଅନୁଭୂତ ହେଲା। କିନ୍ତୁ ଏହା ଏପରି କିଛି ନୁହେଁ ଯାହାକୁ ଶବ୍ଦଦ୍ବାରା ବର୍ଣ୍ଣନା କରାଯାଇପାରେ: ଶବ୍ଦଗୁଡିକ ମୂର୍ଖତାପୂର୍ଣ୍ଣ, ଏହାକୁ ନିଶ୍ଚିତ ଭାବରେ ଅନୁଭବ କରିବା ଆବଶ୍ୟକ| ଶ୍ରୀ ଅରବିନ୍ଦ ଏହି ରହସ୍ୟ ବିଷୟରେ ପ୍ରାୟ ସବୁଠି, ବିଶେଷ କରି 'ଗୀତା ନିବନ୍ଧମାଳ' ଗ୍ରନ୍ଥରେ ଉଲ୍ଲେଖ କରିଛନ୍ତି । (ଏକ ପରମ ସ୍ପର୍ଶ ତାଙ୍କ ଚଂଚଳ ହୃଦୟକୁ ଆଶ୍ଚର୍ଯ୍ୟ ଚକିତ କରିଥିଲା, (ସାବିତ୍ରୀ-୨୩୭)) ସେ ଆମକୁ କୁହନ୍ତି ଯେ ଗୀତାରେ ହିଁ ଏହି ଜିନିଷର ଝଲକ ଦେଖିବାକୁ ମିଳେ ଯାହା ନୈବ୍ୟକ୍ତିକ ଠାରୁ ଉର୍ଧରେ, ଏପରିକି ନୈବ୍ୟକ୍ତ ପଛରେ ଥିବା ବ୍ୟକ୍ତ ଠାରୁ ମଧ୍ୟ, ବିଶ୍ବାତୀତ ଠାରୁ ଉର୍ଧରେ। ଠିକ୍ ଅଛି, ମୁଁ ଏହି ରହସ୍ୟ ଦେଖିଲି - ମୁଁ ଦେଖିଲି ଯେ ପରମାତ୍ମା କେବଳ ଜଡ ଜଗତରେ ପରିପୂର୍ଣ୍ଣ ହୁଅନ୍ତି, ପୃଥିବୀରେ ସଂପୂର୍ଣ୍ଣ ହୋଇଯାଆନ୍ତି । 'ହେବା' କେବଳ କହିବାର ଏକ ଉପାୟ, ଅବଶ୍ୟ, କାରଣ ସବୁକିଛି ପୂର୍ବରୁ ଅଛି, ଏବଂ ପରମ ହେଉଛନ୍ତି ସେ ଯାହା ଅଟନ୍ତି । କିନ୍ତୁ ଆମେ ସମୟ କ୍ରମେ ବଞ୍ଚିଥାଉ, କ୍ରମାଗତ ପ୍ରସ୍ଫୁଟନ ମାଧ୍ୟମରେ, ଏବଂ ଏହା କହିବା ଅଯଥା ହେବ ଯେ ବର୍ତ୍ତମାନର ଜଡ ପଦାର୍ଥ ହେଉଛି ଏକ ପରିପୂର୍ଣ୍ଣ ଈଶ୍ୱରଙ୍କ ଅଭିବ୍ୟକ୍ତି। ମୁଁ ଏହି ରହସ୍ୟ ଦେଖିଲି (ଯାହା ଅତିମାନସ କାର୍ଯ୍ୟ ସ୍ପଷ୍ଟ ହେବା ସହିତ ଅଧିକରୁ ଅଧିକ ଅନୁଭବ ହେଉଛି), ମୁଁ ଏହାକୁ ଦୈନନ୍ଦିନ, ବାହ୍ୟ ଜୀବନରେ, ଏହି ଅତ୍ୟନ୍ତ ଶାରୀରିକ ଜୀବନରେ ଦେଖିଲି ଯାହାକୁ ସମସ୍ତ ଆଧ୍ୟାତ୍ମିକତା ପ୍ରତ୍ୟାଖ୍ୟାନ କରନ୍ତି ... ଏକ ପ୍ରକାର ସଠିକତା ବା ଏହି ସଠିକତା ପରମାଣୁ ପର୍ଯ୍ୟନ୍ତ ବ୍ୟାପ୍ତ। ମୁଁ କହୁନାହିଁ ଯେ 'ଦିବ୍ୟ' ଜଡମଧ୍ୟରେ ପରିପୂର୍ଣ୍ଣ ହୋଇଯାଏ - ଈଶ୍ୱର ପୂର୍ବରୁ ସେଠାରେ ଅଛନ୍ତି - ବରଂ ପରମାତ୍ମା ଜଡ ପଦାର୍ଥରେ ପରିପୂର୍ଣ୍ଣ ହୋଇଯାଆନ୍ତି।" ଶ୍ରୀ ମା' ଶ୍ରୀ ମା'ଙ୍କ ଏଜେଣ୍ଡା-୦୬.୦୫.୧୯୬୦

The Ascetic's Fortress “The peculiarity of this (integral) Yoga is that until there is siddhi above, the foundation does not become perfect. Those who have been following my course (integral Yoga) had kept many of the old samskaras ; some of them have dropped away, but others still remain. There was the samskara of Sannyasa , even the wish to create an Arabinda Matha (Sri Aurobindo Monastery). Now the intellect has recognised that Sannyasa is not what is wanted, but the stamp of the old idea has not yet been effaced from prana (breath, life energy). So there was next this talk of remaining in the midst of the world, as a man of worldly activities and yet a man of renunciation. The necessity of renouncing desire has been understood, but harmony of renunciation of desire with enjoyment of Ananda has not been rightly seized by the mind.” Sri Aurobindo The Mother’s Agenda/Vol-3/p-271, “The vairagya of one who has tasted the world’s gifts or prizes but found them insufficient or, finally, tasteless and turns away towards a higher and more beautiful ideal or the vairagya of one who has done his part in life’s battles but seen that something greater is demanded of the soul, is perfectly helpful and a good gate to the Yoga. Also the sattwic vairagya which has learned what life is and turns to what is above and behind life. By the ascetic vairagya I mean that which denies life and world altogether and wants to disappear into the Indefinite and I object to it for those who come to this Yoga because it is incompatible with my aim which is to bring the Divine into life. But if one is satisfied with life as it is, then there is no reason to seek to bring the Divine into life, — so vairagya in the sense of dissatisfaction with life as it is is perfectly admissible and even in a certain sense indispensable for my Yoga. ” Sri Aurobindo CWSA-29/Letters on Yoga-II-389 (The above passage suggests that one has to reject life as it is in every form because if we support any of the activities of ordinary life, we deprive ourselves of the possibility of Divine Life.) The Agenda of the Ascetics’ Fortress “I would myself say that no man can be spiritually complete if he cannot live ascetically or follow a life as bare as the barest anchorites.”¹ Sri Aurobindo “In practice also the ascetic spirit is an indispensable element in human perfection and even its separate affirmation cannot be avoided so long as the race has not at the other end liberated its intellect and its vital habits from subjection to an always insistent animalism.”² Sri Aurobindo “This surrender may take the ascetic form, as when he leaves the ordinary life of men and devotes his days solely to prayer and praise and worship or to ecstatic meditation, gives up his personal possessions and becomes the monk or the mendicant whose one and only possession is the Divine, gives up all actions in life except those only which help or belong to the communion with the Divine and communion with other devotees, or at most keeps the doing from the secure fortress of the ascetic life of those services to men which seem peculiarly the outflowing of the divine nature of love, compassion and good.”³ Sri Aurobindo “It secured in India a society which lent itself to the preservation and the worship of spirituality, a country apart in which as in a fortress the highest spiritual ideal could maintain itself in its most absolute purity unoverpowered by the siege of the forces around it.”⁴ Sri Aurobindo “The child of immemorial ages, preserved by its vitality and truth into our modern times, it is now emerging from the secret schools and ascetic retreats in which it had taken refuge and is seeking its place in the future sum of living human powers and utilities.”⁵ Sri Aurobindo There is something in the composition of our Nature which goes beyond the first material need of humanity, of his entire preoccupation in the terrestrial needs, interests, desires, and ideals of the individual and the race. So the race cannot accept or follow for a long time to confine us entirely to a purely terrestrial way of living. So the formula of a beyond intellect Intuition and a feeling of a Soul and Spirit return upon us and end by their complete possession. The moderate Soul seeker satisfies this appetite by devoting to it in his leisure moments or exceptional hours or latter part of his life when age shall have dulled the enthusiasm of his earthly nature or he recognises it as something behind and above his normal Nature to which he can more or less imperfectly direct his natural being. The Ascetic turns to this supraterrestrial urge as the one and only aim and law of living by diminishing and mortifying as much as possible his earthly parts in the hope of developing his celestial Nature. This also includes prolonged fasting.³ ¹ There has been a period in which this ascetic view has gained momentum and a part of humanity dwindles between the imperfect moderate living, which cannot take a large Spiritual plunge and a sick ascetic longing for celestial living, which also cannot acquire in more than a few of its best pure and happy movements. Thus, in this transition, the law of evolutionary capacity is ignored and humanity misses a reconciling equation between the Matter and the Spirit, which must exist somewhere in the Divine dispensation of our Nature. Ascetics’ Fortress is the Divine Mother’s intermediate perfect shrine of collective living developed through the practice of traditional schools of Yoga. An Ascetic is a Soul who has taken retirement from the world and the Divine Mother chooses this state for Her brief felicitous hour in the world’s play of joy and strife and discloses some of Her mystic secrets, anchorite solitude, forests with their multitudinous chant, and the lurking doors of beauty, sweetness and surprise and masked divinity’s door. He is a stranger on the sorrowful roads of Time and immortal under the yoke of death and fate. An Ascetic is a Soul seeker who climbs above his mind and lives in the calm vastness of the One. It offers a severe noble atmosphere to work and thought and measured delight as steps to climb God’s far secret height. After this realisation, our life becomes a tranquil pilgrimage and we consider each year as a mile upon the heavenly way and each dawn opens into larger light, and waking and sleep are opportunities of Soul flowerings and so can we rise to the pure unvanquished Spirit of wide vesper calm, gentle as sky and soft as flower. Asceticism or rejection of material life is a temporary necessity and a short cut, not the true solution of the problem of existence for the ascending Soul, because material life seems so much the negation of all Spiritual existence. Practice of Integral Yoga begins²⁰ with the mind’s method of abstraction, which can be followed by the practice of one or many traditional schools of Yoga. The traditional system of Yoga gives exclusive importance to the rejection of one part of the lower nature to the exclusion of others and uses that as a lever to escape into the higher nature. Brotherhood of Saints: “The aim of religion may include a social change, but it is then a change brought about by the acceptance of a common religious ideal and way of consecrated living, a brotherhood of saints , a theocracy or the kingdom of God reflecting on earth the kingdom of heaven.”⁶ Sri Aurobindo “It is the divine love which so emerges that, extended in inward feeling to the Divine in man and all creatures in an active universal equality, will be more potent for the perfectibility of life and a more real instrument than the ineffective mental ideal of brotherhood can ever be.”⁷ Sri Aurobindo “Another possible conception akin to the religious solution is the guidance of society by men of spiritual attainment, the brotherhood or unity of all in the faith or in the discipline, the spiritualisation of life and society by taking up of the old machinery of life into such a unification or inventing a new machinery.”⁸ Sri Aurobindo Brotherhood can be divided into two parts as the brotherhood of Mind and brotherhood of the Spirit; firstly, its mental concept attained momentum in the French revolution which later took refuge in Indian asceticism and Russian Marxism as mere sympathy created by love and understanding of mental knowledge; secondly, brotherhood is a weak binding force invented by the mind and cannot hold the burden of Divine Love; thirdly it does not represent the original seven fold personalities of the Divine, which needs attention for integral human development, rather brotherhood is considered as a derivative of God’s original faculty of Fatherhood; fourthly, it was also observed from The Mother’s writings, that She gave the name of the physical mind or material mind as ‘big brother’ who has the capacity to turn nectar into poison and crystalline water into muddy water instantly. In integral Yoga, the mental brotherhood of mere sympathy is to be substituted by the fundamental Spiritual equality, or the realisation of unity of all, realisation of all as brother Soul for a Divine purpose. The significance of brotherhood is heightened in Spirit when the Supreme instructs Savitri not to ‘shrink from any brother soul’²¹ and Savitri’s extension of hope as ‘sister of thy soul’²² during the critical hour of escape of Satyavan’s death in the midst of all difficulties. We must arrive at conscious unity of brotherhood with sunshine and the sky and with our fellow beings and the fullness of this universal relation is established in Supermind. The Law of Renunciation or The Law of Tapasya -1: “In her illumined script, her fanciful Translation of God’s pure original text, He thinks to read the Scripture Wonderful, Hieratic key to unknown beatitudes.” Savitri-193 “He saw through depths that reinterpret all, Limited not now by the dull body’s eyes, New-found through an arch of clear discovery, This intimation of the world’s delight, This wonder of the divine Artist’s make Carved like a nectar-cup for thirsty gods, This breathing Scripture of the Eternal’s joy, This net of sweetness woven of aureate fire.” Savitri-372 The whole effort of Nature through Philosophy, Religion, Science, Spiritual and Occult Science attempts to get at the right data upon which it will be possible to resolve all problems of existence as satisfactorily as the best available knowledge. Integral Yoga excludes none of them but rather uncovers their central truth, central purpose, and central faith and welds them strongly to the harmony of their eternal Source. Integral Yoga accepts and recommends the practice of the traditional Shastra wholly to experience the basic Divine realisation of Jivatma's union with Paramatma , till integral Shastra and integral methods are evolved to experience comprehensive, all-inclusive and all the revelatory aspects of Divine realisations. The advantages of traditional Shastra are; firstly, the traditional teachings are supposed to be fixed, gives the name of the high roads of destination and the already explored directions and expresses the knowledge and experiences of many centuries systematised, organised, made attainable to the beginner; secondly, the ancient wisdoms of the East are all the right means of the basic truths or root Knowledge of all existence which ought to be the guiding principle of all Time; thirdly, the character of the higher states of the Soul and their greater worlds of Spiritual Nature are shadowed in the Gita, the Upanishad and the Veda in figures, hints and symbols and these can be utilised towards the ascension of the Soul from physical into vital, from the vital into the mental Purusha , from mental into Knowledge-Soul and from that Self of Knowledge into the bliss Purusha , thus, completing the Soul’s ascension; fourthly the Gita declares that the Yogin in his progress must pass beyond the written truth, sabdabrahmativartate , beyond all that he has heard and all that he has yet to hear, srotavyasya srutasya ca ; fifthly, Indian Spiritual writings lay stress upon the quality of the four-fold Soul force, chaturvarna, from which the four-fold action flows, and upon its truth, fearlessness, purity, love, compassion, benevolence, absence of will to hurt and opens the passage of actions of their free out flowing; sixthly, a sadhaka of Integral Yoga can include a good part of his development a richly varied experience of the truths of many Scriptures and make the future opulent with all that is best in the past; lastly, he will accept all the ancient disciplines as they rest upon eternal truths and he will give them an orientation in conformity with his integral aim of perfecting life, consciousness and Self. The disadvantage of traditional Shastra is that, firstly, if we turn always to few distinct truths, symbols or particular discipline into hard and fast dogmas then our Spirituality is arrested in infancy and deprives itself from entry into the science of the Infinite; secondly, a sadhaka of integral Yoga will use but cannot bind himself to any written truth as all written truth is a partial manifestation of the Infinite knowledge and endless Truth and he organises it anew for the present and future and the same problem is approached from a new starting point; thirdly, in traditional teaching all the lines of Yoga oppose and object against a new practice, the new Yogic teaching, the adoption of a new formula as it is not consistent with the fixed norms of Shastra ; so a Sadhaka of integral Yoga must be fully aware of the compelling cause of refusal of so many other schools of self-discipline to regard even the possibility of realising the new and difficult object of integral Yoga wholly; fourthly, there are certain traditional teachings in which Yoga can be used for self-indulgence and hurting others instead of self-conquest and doing of good of all creatures. In Integral Yoga, self-conquest is realised through rigorous self-control and doing good to all creatures is activated by the inner movement of universal Consciousness. The Shastra of integral Yoga recommends that ‘each man in this path has his own method of Yoga’¹¹ or ‘each man is able to follow his own path of Yoga;’¹² secondly, there are certain broad catholic norms common for all Sadhakas which enable us to construct a scientific method of synthetic Yoga and these must take as much as possible the form of general truths, general statements of principle, the most powerful broad directions of effort and development rather than a fixed system which has to be followed mechanically as a routine; thirdly, it provides further guideline that all written truth and practices cannot be too strictly formulated and it must be constantly renovated and revived by a fresh instreaming of Spiritual experience and descended overhead knowledge; fourthly integral Yoga authorises absolute freedom to each sadhaka to restate knowledge in new terms and new combinations²⁸ and since it not only seeks the Divine but also calls upon the Divine to unfold in human life, so the Shastra of integral Yoga must provide for an infinite liberty in the receptive human Soul to extend his unending Spiritual experience; fifthly, this Shastra ‘will not lend itself either to any predilection or distaste for any particular idea or truth, and refuse to be attached even to those ideas of which it is most certain or to lay on them such an undue stress as is likely to disturb the balance of truth and depreciate the values of other elements of a complete and perfect knowledge;’¹³ sixthly, all editing work of books intended to pursue integral Yoga must confirm its norm that emphasizes, “We must hate none, despise none, be repelled by none; for in all we have to see the One disguised or manifested at his pleasure. He is little revealed in one or more revealed in another or concealed and wholly distorted in others according to His will and His knowledge of what is best for that which He intends to become in form in them and to do in works in their nature;”¹⁴ seventhly, the Shastra of integral Yoga will integrate our fragmented personality and fragmented knowledge and discover unity and universalisation of all Deity, Guru , Avataras, Shastra and Teachings by uncovering their central truth, central faith and central dynamic force; it does not cut the roots of the Sciences, the Arts and the Life but to lift them out of their limitations, supply a new source of creative Spiritual power and illumination by which they can be carried more swiftly and profoundly towards their absolute light in knowledge and their yet undreamed possibilities and the most dynamic energy of content and form and practice; eighthly, it reminds us that the Spirit’s unending riches, opulences and splendours cannot be exhausted by all the inspired narrations, exulted writings of Seers and Saints of all Time and all the mental formulations of truth born out of exclusive concentration and higher formulations can break down under the test of new suggestions from the Infinite; ninthly the Shastra of an integral Yoga recommends that during this endeavour and tapasya the integral Yogi will transcend all effort, all self-discipline, all set method and it will be replaced by ‘natural, simple, powerful and happy disclosing of the flower of the Divine out of the bud of a purified and perfected nature;’¹⁵ he will also transcend all set goals because the progress, the growth and expansion are identified as infinite and lastly in the final journey of the Soul’s infinity and freedom all outward standards are replaced or laid aside and there is left only a spontaneous and integral obedience to the Divine with whom he is in conscious union and a spontaneous action fulfilling the integral Spiritual truth of his Being and Nature. The Law of Renunciation or The Law of Tapasya -2: “A matted forest head invaded heaven As if a blue-throated ascetic peered From the stone fastness of his mountain cell Regarding the brief gladness of the days; His vast extended spirit couched behind.” Savitri-391 “The strong king-sages from their labour done, Freed from the warrior tension of their task, Came to her serene sessions in these wilds; The strife was over, the respite lay in front. Happy they lived with birds and beasts and flowers And sunlight and the rustle of the leaves, And heard the wild winds wandering in the night, Mused with the stars in their mute constant ranks, And lodged in the mornings as in azure tents, And with the glory of the noons were one.” Savitr-381 “I (Satyavan) sat with the forest sages in their trance: There poured awakening streams of diamond light, I glimpsed the presence of the One in all. But still there lacked the last transcendent power And Matter still slept empty of its Lord.” Savitri-405 “A curse is laid on the pure joy of life: Delight, God’s sweetest sign and Beauty’s twin, Dreaded by aspiring saint and austere sage, Is shunned, a dangerous and ambiguous cheat, A specious trick of an infernal Power It tempts the soul to its self-hurt and fall.” Savitri-629 All traditional Yoga aims at escape into higher Nature by rejection of lower Nature. Integral Yoga aims at the transformation of the lower Nature and its elevation into higher Nature by the descent of the Divine Shakti . Lower Nature is that which acts through limitation and division of the three gunas and is of the nature of Ignorance and culminates in the life of the ego. Higher nature is that which acts by unification and transcendence of limitation and is of the nature of Knowledge and culminates in the Life Divine. All traditional Yoga aims at individual liberation and perfection through great solitaries and after attaining it, we have the great spiritual Teachers who have liberated others. Integral Yoga aims at universalisation of the above realisation through ‘great dynamic Souls’¹⁶ who feel themselves stronger in the might of the Spirit than all the forces of material life and have thrown themselves upon the world, grappled with it in loving wrestle and striven to compel its consent to its own transfiguration. The condition in which all traditional Yoga proceeds is seclusion from ordinary activities, isolation from the mass through the garb of Sannyasin ; the condition in which integral Yoga proceeds by accepting and embracing this garb of the world, its problems and its difficulties and its complexities entirely where seclusion and isolation are a provisional necessity. The former culminates in renunciation of life because the ordinary mentalised human-animal life is either demoniac or Divine and undivine mixed whereas the latter culminates in the fulfilment of life, a life released, transformed and uplifted. The difficult and unavoidable task of integral Yoga differs from other world-shunning or heaven-seeking disciplines in the sense that it cannot afford to leave unsolved the problem of outward works of Life and ally it firmly to the divinities of Love and Knowledge. Hathayoga ²⁵ aims at the conquest of life and the body by combining the food sheath and the vital sheath, whose equilibrium is the foundation of all Nature’s workings in the human being. It aims at the supernormal perfection of physical life and its capacities, and goes beyond it into the domain of mental life. The whole aim of the Hathayoga is the fixed scientific processes to give to the Soul in the physical body the power, the light, the purity, the freedom, the ascending scales of Spiritual experience which would naturally be open to it, if it dwelt here in the subtle and the developed causal vehicle. The object of the Asana is to get rid of the restlessness imposed on the body and to force it to hold the Pranic energy instead of dissipating and squandering it. The object of Pranayama is to purify the nervous system, to circulate the life-energy through all the nerves without obstruction, disorder or irregularity, and to acquire a complete control of its functioning, so that the mind and will of the Soul inhabiting the body may be no longer subject to the body or life or their combined limitations. Rajayoga aims at the liberation and perfection of the mental being, the control of emotional and sensational life, and the mastery of the whole apparatus of thought and consciousness. It aims at a supernormal perfection and enlargement of the capacities of the mental life and goes beyond it into the Spiritual existence which withdraws into a subliminal plane at the back of our normal experiences without descending and possessing our whole outer existence. The object of Rajayoga is also to draw away the mind from the outward and the mental world into silent communion of Soul and unity with the Divine and it sometimes deviates from the main purpose to the practice and use of occult powers, siddhis . The object of self-discipline Yama of Rajayoga is to create a moral calm, a void of the passions, and so prepare for the death of rajasic egoism and the conquest of passions and desires in the human being. The object of self-discipline Niyamas of Rajayoga are equally a discipline of the mind by regular practices of which the highest is meditation on the Divine Being, and to create a sattwic calm, purity and preparation for concentration upon which the secure pursuance of the rest of the Yoga can be founded. The Karmayoga aims at the dedication of every human activity to the Supreme Will. It begins by the renunciation of all egoistic aim for our works, all pursuit of action for an interested aim or for the sake of a worldly result. By this renunciation, it so purifies the mind and the will that we become easily conscious of the great Universal Energy as the true doer of all our actions and the Lord of that Energy as their ruler and director with the individual as only a mask, an excuse, an instrument or, more positively, a conscious Divine centre of action, wisdom and love. The choice and direction of the act are more and more consciously left to the Supreme Will and this universal Energy. To That our works as well as the results of our works are finally abandoned. The object is the release of the Soul from its bondage to appearances and to the reaction of phenomenal activities. The traditional Jnana Yoga leads to the rejection of phenomenal worlds from the consciousness as creation of Maya , an illusion and the final emergence without return of the individual Soul in the Supreme. This Yoga begins²⁰ by the method of intellectual reflection, vicara , to arrive at right discrimination, viveka . The path of Integral Jnana Yoga aims at realisation and identification with the pure, unique, immutable and imperishable Supreme Self, not only in one’s own being but in all beings and, finally, the realisation of even the phenomenal aspects of the world as a play of the Divine Consciousness and not something entirely alien to its true nature. The Bhaktiyoga, the path of Devotion, aims at the enjoyment of the supreme Love and Bliss and utilises normally the conception of the Supreme Lord in His personality as the Divine Lover and Enjoyer of the universe. The world is then realised as a play of the Lord, with our human life as its final stage, pursued through the different phases of self-concealment and self-revelation. This path, too, as ordinarily practiced, leads away from world-existence to absorption of another kind than the Monist’s in the Transcendent and Supra-cosmic. The Tantric system aims at liberation, full perfection and enjoyment of the Spiritual power, light and joy in human existence, and experience in which liberation and cosmic action and enjoyment are unified in a final overcoming of all oppositions and dissonances. The aim of Integral Yoga is to make the Spiritual life and its Spiritual experiences fully active and utilisable in the waking state, extending over all the functions of normal life. The perfection of the body, the highest results of Hathayoga and the perfection of the mind, the highest achievement of Rajayoga and the development of general physical and mental faculties and experiences attainable by humanity are also included in the scope of integral Yoga. Each school of Yoga selects their own gate of escape by turning certain activities of lower Nature towards the Divine. Hathayoga ² ⁵ selects the body and vital functioning, Rajayoga selects chitta, psychic prana, the triple path of Works, of Knowledge and of Love uses will, intellect and emotion as starting point and seeks by their conversion, to arrive at the liberating Truth. The Gita proposes rejection of five things that of desire, kama , attachment, sangam , ego, ahamkara , dualities dwanda and the three gunas as conditions of attaining liberation, mukti . The Tantric Yogin, instead of rejecting the lower Nature, confronts, seizes and conquers it. Integral Yoga, in its preliminary state, recommends renunciation of three things utterly, that of the desire, ego and attachment and with the Soul development, Tantric method can complement it. Man, in his effort at self-transcendence, has to seize on some one spring or some powerful leverage in the complicated and complex instrument of his nature; this spring or lever he touches in preference to others and uses it to set the human machine in motion towards the end he has in view. In his choice, it is always Nature that should be his guide. The lever action of Japa Yoga is physical mind; Hathayoga depends on the nervous system of vital mind; Rajayoga leans on purification of chitta ; Karma, Jnana and Bhakti Yoga use will, intellect and emotion; Tantra disciplines desire as its most powerful leverage. The distinct character of man is that he is a mental being and not merely a vital creature and here Nature should turn at her highest and widest in him. Integral Yoga centres its consciousness on the Psychic being, the inner heart of deepest feeling and the Spiritual being, the highest mind of thought and light and will and uses either of them as our leverage to lift the nature wholly towards the Divine. With the opening of the Psychic and Spiritual being, the self-control becomes rigorous²³ and with the opening of the Supramental being, this self-control becomes absolute.²⁴ Each Schools of Yoga has its own method, processes of which Hathayogic is of psycho-physical science, Rajayogic is that of mental and psychic, its method is the stilling of the waves of consciousness, its manifold activities, cittvrutti , first, through a habitual replacing of the turbid rajasic activities by the quiet and luminous sattwic , then, by the stilling of all activities; the way of Karma Yoga is of Spiritual and Dynamic, the way of Jnana Yoga is that of Spiritual and Cognitive, the way of Bhakti Yoga is that of Spiritual, aesthetic and emotional, the method of Tantra is to raise nature in man into manifest power of Spirit and apply the intimate secrets of the Will-in-Power; the way of Tantric Dakshina marga is Nature in man liberating itself by right discrimination in power and practice of its own energies, elements and potentialities and the Tantric Vama marga is the Nature in man liberating itself by a joyous acceptance in power and practice of its own energies, elements and potentialities; the method of Sankhya is that the Purusha learns not to identify himself with Prakriti. The Monist fixes his path on the exclusive knowledge; the Dualist or the partial Monist turns to the path of Devotion and directs us to shed the lower ego and material life. The method of Integral Yoga is Psychic, Spiritual and Supramental which is derived from the central principles of Vedantic school whose methods are in knowledge; it is either knowledge through discernment or knowledge of the heart expressed in love and faith or a knowledge in the will working out through action. The point of contact of the individual consciousness with the Divine decides the type of Yoga we practice. Yoga is the union of that which has become separated in the play of the universe with its own true self, origin and universality. This contact may take place at any point of the complex and intricately organised consciousness which we call our personality. It may be effected in the physical through the body; in the vital through the action of those functioning which determine the state and the experiences of our nervous being; through the mentality, whether by means of the emotional heart, the active will or the understanding mind, or more largely by a general conversion of the mental consciousness in all its activities. Tantra lays its hand firmly on many of the main springs of human quality, desire, action and it subjects them to an intensive discipline. Integral Yoga is accomplished through a direct awakening to the Universal or Transcendent Truth and Bliss by the conversion of the central ego in the mind. Its three progressive stages are that of (1) attempt of ego to enter contact with the Divine through personal effort, (2) laborious preparation and working of the Divine Force in the whole lower Nature to become higher Nature and (3) wholly blissful and rapid eventual transformation. Integral knowledge unifies Sachchidananda in all the manifest planes, whereas traditional knowledge admits this truth in theory but practically fails, as if oneness were not equal everywhere. It finds it in the unmanifest Absolute and rejects it in the manifestation; finds it purer in Impersonal than in Personal; complete in Nirguna and not so complete in Saguna ; satisfyingly present in the silent and inactive Brahman and not so satisfyingly present in the active Brahman . The Integral Yoga of knowledge makes no such division. It finds (1) the same absolute oneness in the Unmanifest and the Manifest (2) in the Impersonal and the Personal, (3) in Nirguna and Saguna , (4) in the infinite depths of universal silence and the infinite largeness of the universal action, (5) in the Purusha and Prakriti ; (6) in the Divine Presence and the works of the Divine Power and Knowledge; (7) in the eternal manifestness of the one Purusha and the constant manifestation of many Purushas ; (8) in the inalienable unity of Sachchidananda keeping constantly real to itself its own manifold oneness and in the apparent divisions of mind, life and body in which oneness is constantly, if secretly real and constantly seeks to be realised; (9) to possess Him and be possessed by Him in ourselves and in all things in the term of self-mastery, swarat and all-empire, samrat; (10) to enjoy Him in all experience of passivity and activity, of peace and power, of unity and difference. (11) For it, Personality and Impersonality are two wings of its Spiritual ascension. (12) All unity is to it an intense, pure and infinite realisation, all difference an abundant, rich and boundless realisation of the same Divine and Eternal Being. (13) All that is mystic, true and Divine behind polytheism and monotheism falls within the scope of its seeking. (14) It accepts all jarring sects, religions, science and philosophies as one of the faces of the Eternal Reality and discovers the One Truth that binds them together. All Religions and Yogic Schools in India use largely psycho-physical methods or external self-disciplines for inner development and depend more or less upon it for their practices. The secret power of Mantra, Japa, sacred syllable, name of the mystic formula is the central truth of all the complex psycho-physical Science and practice of which Rajayoga and Tantra give us a comprehensive method. These are preparatory objects of thought concentration, forms, and verbal formulas of thought, significant names, all of which have to be used by the mind and transcended. The mystic formula AUM represents the Brahman in three statuses, the Waking Self, the Dream Self, the Sleep Self and the whole potent sound rises to beyond the three states, the fourth of Turiya , of which all these are derivations of relative experience. The Self-disciplines of Integral Yoga ‘must be mainly spiritual and dependence on fixed psychic or psycho-physical process on large scale would be the substitution of a lower for a higher action.’² ⁷ All traditional Yoga proceeds in its method by three principles of practice; first, purification , that is to say, the removal of all aberrations, disorders, obstructions brought about by the mixed and irregular action of the energy of being in our physical, vital, moral, aesthetic, emotional, ethical and intellectual mind; secondly, concentration, that is to say, the bringing to its full intensity and the mastered and self-directed employment of that energy of being in us for a definite end; thirdly, liberation , that is to say, the release of our being from the narrow and painful knots of the individualised energy in a false and limited play, which at present are the law of our bound nature. Concentration has two necessities, the first is the one pointed concentration by fixing the will and thought on the Eternal and Real by turning the mind from dispersed movement of thought, running after many branching desires, led away in the track of the senses and the outward mental response to the phenomena; secondly, the inner, hidden and higher truth can only be seized by an absolute concentration of the mind and will on its object and, once attained, to hold it habitually and securely unite oneself with it. Rajayogic concentration is divided into four stages; (1) it commences with the drawing both the mind and senses from outward things, (2) proceeds to the holding of the one object of concentration to the exclusion of all other ideas and mental activities, (3) then to the prolonged absorption of the mind in this object, finally, (4) to the complete ingoing of the consciousness by which it is lost to all outward mental activity in the oneness of Samadhi . The concentration of Integral Yoga is divided into three stages; firstly, with the help of concentration we can know the secret behind anything or all things, but here we must use this power to know the one Thing-in itself, the Divine; secondly, by concentration the whole will can be gathered up for the acquisition of all that are still beyond us, this power in us can be sufficiently trained, single-minded, sufficiently sincere and faithful towards the acquisition of the One object worthy of pursuit; thirdly by concentration the mass of weakness, fear, perversion can become strength, courage, a great purity or a single universal soul of Love; we can then use this power to transcend above all things, above all attributes, and become the pure and absolute Being. Recapitulation: “This, the final aim of the ascetic Yoga which refuses life, is evidently not our aim (aim of Integral Yoga). By alternative choice we can have an activity perfect enough in outward appearance along with an entire inner passivity, peace, mental silence, indifference and cessation of the emotions, absence of choice in the will.”⁹ Sri Aurobindo “India had three fortress of a communal life, the village community, the larger joint family and the order of the Sannyasins ; all these are broken or breaking with the stride of egoistic conceptions of social life; but is not this after all only the breaking of these imperfect moulds on the way to a larger and diviner communism?”¹⁰ Sri Aurobindo “The real Tyaga is action with a renunciation of desire and that too is the real Sannyasa . ”¹⁷ Sri Aurobindo “The liberated worker who has given up his works by the inner sannyasa to a greater Power is free from Karma . Action he will do, for some kind of action, less or more, small or great, is inevitable, natural, right for the embodied soul, — action is part of the divine law of living, it is the high dynamics of the spirit. The essence of renunciation, the true Tyaga , the true Sannyasa is not any rule of thumb of inaction but a disinterested soul, a selfless mind, the transition from ego to the free impersonal and spiritual nature. The spirit of this inner renunciation is the first mental condition of the highest culminating sattwic discipline.”¹⁸ Sri Aurobindo “The true Sannyasa of action is the reposing of all works on the Brahman . “He who, having abandoned attachment, acts reposing (or founding) his works on the Brahman , brahmanyadhya karmani, is not stained by sin even as water clings not to the lotus-leaf.” Therefore the Yogins first “do works with the body, mind, understanding, or even merely with the organs of action, abandoning attachment, for self-purification, sangam tyaktva atmasuddhaye . By abandoning attachment to the fruits of works the soul in union with Brahman attains to peace of rapt foundation in Brahman , but the soul not in union is attached to the fruit and bound by the action of desire.”¹ ⁹ Sri Aurobindo "Renunciation is the way to this perfection and the man who has thus inwardly renounced all is described by the Gita as the true Sannyasin ."²⁶ Sri Aurobindo The above message hints that before the pressure of a Supramental energy, all the intermediate creations of village community, large and small family life and ascetic unfulfilled life will break and it will pave the passage clear for the Divine collectivity where each individual inmate will have direct contact with the Divine. He will be related with other individuals of the same community only with the Divine Consciousness, Love, Beauty, Peace, Silence and Joy. Savitri epic projects³⁰ Mundane perfection, Moderate Spirituality, Illusionists and Nirvanists as escapists and their truth as 'soul slaying' and recognises ancient Vedantic doctrine, which can resolve all problems of existence and its truth as 'Soul saving.' If humanity aspires to attain the highest state of Godhead, then he has to come across the rigorous training of The Mother’s intermediate station of the Ascetics’ Retreat. The central Truth of ascetic living is identified as Concentration, samyama , and the increase of concentration is related with increase of consecration of a Divine centre. Thus, Ascetics’ Fortress can rightly confront the compromise of insistent animalism of mundane and moderate living and give way to consecrated Spirituality of the Divine Centre. The importance of the Ascetics’ Fortress and its indispensability in the world has to be realised in its own realm of conquest of the Divine by renunciation of all lower and divided consciousness. Apart from the traditional ascetic’s recoil from physical life there is another exaggeration of belittling and degradation of both the individual and the universe and there is a natural consequence of cessation of both cosmos and individuality by attainment of the Transcendent. He is disgusted with the mud of the Matter, revolted by the animal grossness of Life, impatient of the self-imprisoned narrowness and downward vision of Mind. Integral Yoga of unity of Brahman avoids these divisions. Here, an Integral Ascetic need not give up bodily and mental life to attain the Spiritual experiences and preservation of individual activities are consistent with his comprehension of Cosmic Consciousness and his attainment of the Transcendent and Supracosmic reality. Similarly he has to exceed the traditional ascetic’s limitation (1) of saintly inactivity by dynamisation of Divine will and realise God as the Doer of all action who demands action from all; (2) the traditional ascetic’s realisation of God’s bright shadow or brief illumination in sainthood’s brilliant cell is to be substituted by the direct contact with the Divine All; (3) the integral Ascetic will not reject the life of the world but attain the fullness of surrender by accepting, uplifting and transforming life; his realisation involves a complete and absolute recognition of his unity and oneness with man; (4) and he regards the world not as an invention of the devil or a self-delusion of the Soul, but as a partial manifestation of the Divine and he will realise the fullness of Divine Love by integrating the Personal and Impersonal aspects of the Divine. (5) Sri Aurobindo has pointed out, "Every ascetic movement since the time of Buddha has left India weaker and for a very obvious reason . Renunciation of life is one thing, to make life itself, national, individual, world-life greater & more divine is another. You cannot enforce one ideal on the country without weakening the other. You cannot take away the best souls from life & yet leave life stronger & greater. Renunciation of ego, acceptance of God in life is the Yoga I teach, — no other renunciation."²⁹ The best and intense figure of sainthood clamped in rigid hieratic lines is not the ideal of an integral Ascetic and he enters a larger Psychic and Spiritual relation with World, Self and God, more deep and plastic in its essence, more wide and all-embracing action in its movements, awakens himself towards streams of diamond light, glimpses the presence of the One and the extension of his liberty and its results in others and ultimately complete generalisation in mankind would be the inevitable outcome as well as the broadest utility of his liberation and perfection. OM TAT SAT References: 1: SABCL-26/On Himself/p-130, 2: CWSA-21/The Life Divine/p-27, 3: CWSA-24/The Synthesis of Yoga/p-573-74, 4: CWSA-23/The Synthesis of Yoga/p-28-29, 5: CWSA-23/The Synthesis of Yoga/p-5, 6: CWSA-24/The Synthesis of Yoga/p-617, 7: CWSA-23/The Synthesis of Yoga/p-166, 8: CWSA-22/The Life Divine/p-1096, 9: CWSA-23/The Synthesis of Yoga/p-403, 10: SABCL-17/The Hour of God/p-118, 11: CWSA-23/The Synthesis of Yoga/p-46, 12: CWSA-23/The Synthesis of Yoga/p-57, 13: CWSA-23/The Synthesis of Yoga/p-315, 14: CWSA-23/The Synthesis of Yoga/p-223, 15: CWSA-23/The Synthesis of Yoga/p-87, 16: CWSA-23/The Synthesis of Yoga/p-27, 17: CWSA-19/Essays on the Gita/p-494 , 18: CWSA-19/Essays on the Gita/p-497, 19: CWSA-19/Essays on the Gita/p-185, 20: “One must first find one’s soul, this is absolutely indispensable, and identify oneself with it. Later one can come to the transformation. Sri Aurobindo has written somewhere: “Our Yoga begins where the others end.” Usually yoga leads precisely to this identification, this union with the Divine — that is why it is called “yoga”. And when people reach this, well, they are at the end of their path and are satisfied. But Sri Aurobindo has written: we begin when they finish; you have found the Divine but instead of sitting down in contemplation and waiting for the Divine to take you out of your body which has become useless, on the contrary, with this consciousness you turn to the body and to life and begin the work of transformation — which is very hard labour. It’s here that he compares it with cutting one’s way through a virgin forest; because as nobody has done it before, one must make one’s path where there was none. But to try to do this without having the indispensable directive of the union with the Divine within, within one’s soul, is childishness.” TMCW-7/Questions and Answers-1955/p-350-351, 21: Savitri-701, 22: Savitri-720, 23: “Many times in his writings, particularly in The Synthesis of Yoga , Sri Aurobindo warns us against the imaginings of those who believe they can do sadhana without rigorous self-control and who heed all sorts of inspirations, which lead them to a dangerous imbalance where all their repressed, hidden, secret desires come out into the open under the pretence of liberation from ordinary conventions and ordinary reason.” The Mother's Centenary Works (second edition)/Vol-10/p-15, 24: "Nevertheless, there is somewhere an absolute control, a real Ishwara. He is aware of it and knows that if he can find it, he will enter into control, become not only the passive sanctioning witness and upholding soul of her will, but the free powerful user and determiner of her movements. But this control seems to belong to another poise than the mentality. Sometimes he finds himself using it, but as a channel or instrument; it comes to him from above. It is clear then that it is supramental, a power of the Spirit greater than mental being which he already knows himself to be at the summit and in the secret core of his conscious being. To enter into identity with that Spirit must then be his way to control and lordship. He can do it passively by a sort of reflection and receiving in his mental consciousness, but then he is only a mould, channel or instrument, not a possessor or participant in the power. He can arrive at identity by an absorption of his mentality in inner spiritual being, but then the conscious action ceases in a trance of identity. To be active master of the nature he must evidently rise to some higher supramental poise where there is possible not only a passive, but an active identity with the controlling spirit . To find the way of rising to this greater poise and be self-ruler, Swarat , is a condition of his perfection." CWSA-24/The Synthesis of Yoga/p-637-638, 25: "There are successive curves, each second of which would have to be noted down; and in the course of one of these curves, something is suddenly found. For example, at the beginning of The Yoga of Self-Perfection, Sri Aurobindo reviews other yogas, beginning with Hatha Yoga. I had just translated this when I remembered Sri Aurobindo saying that Hatha Yoga was very effective but that it amounted to spending your whole life training your body, which is an enormous time and effort spent on something not essentially very interesting. Then I ‘looked’ at it and said to myself, ‘But after all,’ (I was looking at life as it is, as people ordinarily live it) ‘one spends at least 90% of one’s life merely to PRESERVE one’s body, to keep it going! All this attention and concentration on an instrument which is put to hardly any use.’ Anyway, I was looking at it with that attitude, when suddenly all the cells of my body responded, in such a spontaneous and WARM way.... How to say it? Something so ... so moving. They told me, ‘But it’s the Lord who is looking after Himself in us!’ Each one was saying: ‘But it’s the Lord who is looking after Himself in us!’" The Mother's Agenda/May 19, 1961, 26: CWSA-19/Essays on the Gita/p-530, 27: CWSA-23/The Synthesis of Yoga/p-542, 28: CWSA-23/The Synthesis of Yoga/p-56, 29: CWSA-36/Autobiographical Notes/p-222, "In The Synthesis of Yoga, Sri Aurobindo says that this idea of good and bad, of pure and impure, is a notion needed for action; but the purists, such as Chaitanya, Ramakrishna and others, do not agree. They do not agree that it is indispensable for action. They simply say: your acceptance of action as a necessary thing is contrary to your perception of the Divine in all things . (Q): How can the two be reconciled? I recall that once I tried to speak of this, but no one followed me, no one understood, so I did not insist. I left it open and never pursued it further, for they could not decipher anything or find any meaning in what I was saying. But now I could give a very simple answer: Let the Supreme do the work. It is He who has to progress, not you! (Q): Ramdas does not at all consider that the world as it is, is good. No, but I know all these people, I know them thoroughly! I know Chaitanya, Ramakrishna and Ramdas thoroughly. They are utterly familiar to me. It doesn’t bother them. These are people who live with a certain feeling, who have an entirely concrete experience and live in this experience, but they don’t care at all if their formation – they have not even crystallized it, they leave it like that, vague – contains things that are mutually contradictory, because, in appearance, they reconcile them. They do not raise any questions, they do not have the need for an absolutely clear vision; their feeling is absolutely clear, and that’s enough for them. Ramakrishna was like that; he said the most contradictory things without being bothered in the least, and they are all exactly and equally true...But this crystal clear vision Sri Aurobindo had, where everything is in its place, where contradictions no longer exist – they never soared to that height. This was the thing, this really crystalline, perfect supramental vision, even from the standpoint of understanding and knowledge. They never went that far." The Mother's Agenda/June 22, 1958, “Sri Aurobindo shows us that one can be an ascetic by preference and not out of abnegation (or renunciation); and so he makes us understand that to be a servant of the Lord and to act only according to His will is a far higher state than any personal choice , no matter how saintly it may seem.” The Mother/The Mother’s Centenary Works (second edition)/Vol-10/p-300 30: “I think Sri Aurobindo deliberately made this Death very vulgar to discourage all the Illusionists and Nirvanists.” The Mother/The Mother’s Agenda-6/164, (Death said) “But Mind, a glorious traveller in the sky, Walks lamely on the earth with footsteps slow; Hardly he can mould the life’s rebellious stuff, Hardly can he hold the galloping hooves of sense:” Savitri-615 (Mundane personality of Death) Death said to Para-prakriti Savitri : “What knowst thou of earth’s rich and changing life Who thinkst that one man dead all joy must cease? Hope not to be unhappy till the end: For grief dies soon in the tired human heart; Soon other guests (human admirers) the empty chambers fill.” Savitri-637, (Moderate persanality of Death) (Death said) “If thou desirest immortality, Be then alone sufficient to thy soul: Live in thyself; forget the man thou lov’st. My last grand death shall rescue thee from life; Then shalt thou rise into thy unmoved source.” Savitri-594 (Ascetic personality of Death) 31: “Ascetic methods are things like repeated fasting , compelling yourself to endure the cold...in fact, to torture your body a little. This indeed gives you only a spiritual pride, nothing more. It masters nothing at all. It is infinitely easier. People do it because it is very easy, it is simple. Just because the pride is quite satisfied and the vanity can get puffed up, it becomes very easy. One makes a great demonstration of his ascetic virtues, and so considers himself an extremely important personage, that helps him to endure many things.” The Mother/TMCW/6/428-429, “Prolonged fasting may lead to an excitation of the nervous being which often brings vivid imaginations and hallucinations that are taken for true experiences; such fasting is frequently suggested by the vital Entities because it puts the consciousness into an unbalanced state which favours their designs. It is therefore discouraged here. The rule to be followed is that laid down by the Gita which says that “Yoga is not for one who eats too much or who does not eat”; a moderate use of food sufficient for the maintenance and health and strength of the body.” Sri Aurobindo/ CWSA-28/Letters on Yoga-I-575-576, “But fasting i s above all good for those who believe in it — as everything. When you have the faith that this will make you progress, is going to purify you, it does you good. If you don’t believe in it, it doesn’t do much, except that it makes you thin.” The Mother/TMCW-7/Questions and Answers-1955/p-62, “To make your sadhana depend upon not eating is to make a great mistake. When people fast like that, they get into an abnormal condition and can easily mistake imaginations and delusions for true experiences. Much fasting in the end weakens the nervous system. So you must drop this habit of not eating for days together. For Yoga it is a mistake to eat too much but a mistake also to eat nothing or too little. If you eat too much, you become heavy and tamasic; if you fast or eat too little, you excite the vital energies and finally overexcite them, but at the same time you weaken the body and the nerves; both are bad for sadhana. You should eat regularly a moderate but sufficient amount of food; it is only if there is illness or disturbance of digestion that a low diet or not eating sometimes becomes necessary, but fasting even for the purpose of resting the stomach should not last more than a day… For your sadhana you have to use, not outward means like this , but quietness, sincere peaceful aspiration, openness to the Mother.” CWSA-31/Letters on Yoga-IV/p-430-431, “The spiritual seeker often, like the Jain ascetics, seeks refuge in long and frequent fasts which lift him temporarily at least out of the clutch of the body’s demands and help him to feel in himself a pure vacancy of the wide rooms of the spirit. But all this is not liberation and the question may be raised whether, not only at first but always, the divine life also must submit to this necessity. But it could only deliver itself from it altogether if it could find out the way so to draw upon the universal energy that the energy would sustain not only the vital parts of our physicality but its constituent matter with no need of aid for sustenance from any outside substance of Matter. It is indeed possible even while fasting for very long periods to maintain the full energies and activities of the soul and mind and life, even those of the body, to remain wakeful but concentrated in Yoga all the time, or to think deeply and write day and night, to dispense with sleep, to walk eight hours a day, maintaining all these activities separately or together, and not feel any loss of strength, any fatigue, any kind of failure or decadence. At the end of the fast one can even resume at once taking the normal or even a greater than the normal amount of nourishment without any transition or precaution such as medical science enjoins, as if both the complete fasting and the feasting were natural conditions, alternating by an immediate and easy passage from one to the other, of a body already trained by a sort of initial transformation to be an instrument of the powers and activities of Yoga.” CWSA-13/ Essays in Philosophy and Yoga-544-545, Download this WEB PAGE in PDF format: “To be a Yogi , a Sannyasi, a Tapaswi is not the object here. The object is transformation, and the transformation can only be done by a force infinitely greater than your own; it can only be done by being truly like a child in the hands of the Divine Mother.” 7 June 1928 Sri Aurobindo CWSA-32/The Mother and Letters on the Mother-142-143 “A long, difficult stage of constant effort, energism, austerity of the personal will, tapasya has ordinarily to be traversed before a more decisive stage can be reached in which a state of self-giving of all the being to the Supreme and the Supreme Nature can become total and absolute.” Sri Aurobindo CWSA-22/The Life Divine/p-963-964 "In fact, the first victory is to create an individuality (separative identity). And then later, the second victory is to give this individuality to the Divine. And the third victory is that the Divine changes your individuality into a divine being... There are three stages: the first is to become an individual; the second is to consecrate the individual, that he may surrender entirely to the Divine and be identified with Him; and the third is that the Divine takes possession of this individual and changes him into a being in His own image, that is, he too becomes divine... Generally, all the yogas stopped at the second. When one had succeeded in surrendering the individual and giving him without reserve to the Divine to be identified with Him, one considered that his work was finished, that all was accomplished.... But we begin there, and we say, “No, this is only a beginning. We want this Divine with whom we are identified to enter our individuality and make it into a divine personality acting in a divine world.” And this is what we call transformation. But the other precedes it, must precede it. If that is not done, there is no possibility of doing the third. One can’t go from the first to the third; one must pass through the second." The Mother The Mother's Centenary Works/Vol-7/p-402-403