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Accountability in Sadhana “But whatever his (Sadhaka’s) aim, however exalted his aspiration, 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.” Sri Aurobindo CWSA-24/The Synthesis of Yoga/p-631, “Each time you have to make progress, you have to undergo an examination.” The Mother TMCW-14/Words of the Mother-II/p-43, “The conditions (of Supramental transformation) Sri Aurobindo gives in detail in The Synthesis of Yoga and in still greater detail in his last articles on the (book) Supramental Manifestation. So now it is only a question of realisation.” The Mother TMCW-8/The Questions and Answers-1956/p-322 Accountability in Sadhana “She (life) wrote the account of all that she had lost,” Savitri-117, (Accountability to the Self.) “The Voice replied: “Is this enough, O spirit? And what shall thy soul say when it wakes and knows The work was left undone for which it came? Or is this all for thy being born on earth Charged with a mandate from eternity, A listener to the voices of the years, A follower of the footprints of the gods, To pass and leave unchanged the old dusty laws?” Savitri-475 (Accountability to the Self) “To account for the Actual’s unaccountable sum,” Savitri-269, (Accountability to the Divine.) “Is this then the report that I must make, My head bowed with shame before the Eternal’s seat, — His power he kindled in thy body has failed, His labourer returns, her task undone?” Savitri-476 (Accountability to the Divine.) “And in the transactions of our positive consciousness, even Unity has to make its account with Multiplicity; for the Many also are Brahman.” CWSA/21/The Life Divine-39 (Accountability to the world) “In transparent systems bodied termless truths, The Timeless made accountable to Time” Savitri-273, “He (Avatar) has given his life and light to balance here The dark account of mortal ignorance… Pays with the body’s death his soul’s vast light… He dies that the world may be new-born and live.” Savitri-445-447 (An Avatar’s accountability to the world.) “We must fill the immense lacuna we have made,” Savitri-56 “To work for your perfection, the first step is to become conscious of yourself, of the different parts of your being and their respective activities. You must learn to distinguish these different parts one from another, so that you may become clearly aware of the origin of the movements that occur in you, the many impulses, reactions and conflicting wills that drive you to action. It is an assiduous study which demands much perseverance and sincerity. For man’s nature, especially his mental nature, has a spontaneous tendency to give a favourable explanation for everything he thinks, feels, says and does. It is only by observing these movements with great care, by bringing them, as it were, before the tribunal of our highest ideal, with a sincere will to submit to its judgment, that we can hope to form in ourselves a discernment that never errs. For if we truly want to progress and acquire the capacity of knowing the truth of our being, that is to say, what we are truly created for, what we can call our mission upon earth, then we must, in a very regular and constant manner, reject from us or eliminate in us whatever contradicts the truth of our existence, whatever is opposed to it. In this way, little by little, all the parts, all the elements of our being can be organised into a homogeneous whole around our psychic centre. This work of unification requires much time to be brought to some degree of perfection. Therefore, in order to accomplish it, we must arm ourselves with patience and endurance, with a determination to prolong our life as long as necessary for the success of our endeavour.” The Mother/TMCW-12/On Education/p-3-4, “A mass of new material is flowing into us; we have not only to assimilate the influences of the great theistic religions of India and of the world and a recovered sense of the meaning of Buddhism, but to take full account of the potent though limited revelations of modern knowledge and seeking; and, beyond that, the remote and dateless past which seemed to be dead is returning upon us with an effulgence of many luminous secrets long lost to the consciousness of mankind but now breaking out again from behind the veil.” CWSA-19/Essays on the Gita/p-10, “I regard the spiritual history of mankind and especially of India as a constant development of a divine purpose, not a book that is closed, the lines of which have to be constantly repeated. Even the Upanishads and the Gita were not final though everything may be there in seed. In this development the recent spiritual history of India is a very important stage and the names I mentioned [Ramakrishna and Vivekananda] had a special prominence in my thought at the time — they seemed to me to indicate the lines from which the future spiritual development had most directly to proceed, not staying but passing on. I do not know that I would put my meaning exactly in the language you suggest. I may say that it is far from my purpose to propagate any religion new or old for humanity in the future. A way to be opened that is still blocked, not a religion to be founded, is my conception of the matter.” CWSA-28/Letters on Yoga-I/p-411, “So each one must find those activities which increase his aspiration, his consciousness, his deeper knowledge of things, and those which, on the contrary, mechanise him and bring him back more thoroughly into a purely material relation with things.” TMCW-8/Questions and Answers-1956/p-159, “But he (Sadhaka) has to take account of the world and its activities , learn what divine truth there may be behind them and reconcile that apparent opposition between the Divine Truth and the manifest creation which is the starting-point of most spiritual experience.” CWSA-23/The Synthesis of Yoga/p-119, “The mind therefore must try to give to itself some account of this decisive transformation of the embodied consciousness, this radiant transfiguration and self-exceeding of our ever aspiring nature. The description mind can arrive at, can never be adequate to the thing itself, but it may point at least to some indicative shadow of it or perhaps some half-luminous image.” CWSA-23/The Synthesis of Yoga/p-474, “The ordinary man who wishes to reach God through knowledge, must undergo an elaborate training. He must begin by becoming absolutely pure, he must cleanse thoroughly his body, his heart and his intellect, he must get himself a new heart and be born again; for only the twice born can understand or teach the Vedas. When he has done this he needs yet four things before he can succeed, (1) the Sruti or recorded revelation, (2) the Sacred Teacher, (3) the practice of Yoga and (4) the Grace of God.” CWSA-18/Kena and other Upanishads/p-169, “He (Death) said, “Art thou indeed so strong, O heart, O soul, so free? And canst thou gather then Bright pleasure from my wayside flowering boughs, Yet falter not from thy hard journey’s goal, Meet the world’s dangerous touch and never fall? Show me thy strength and freedom from my laws.” Savitri-636 (Accountability to the Death God.) (Death said) “So prove thy absolute force to the wise gods, By choosing earthly joy! For self demand And yet from self and its gross masks live free. Then will I give thee all thy soul desires, All the brief joys earth keeps for mortal hearts.” Savitri-636 (Accountability to the Death God.) (Death said)“O soul who flutterest to escape my net? Who then art thou hiding in human guise? Thy voice carries the sound of infinity, Knowledge is with thee, Truth speaks through thy words; The light of things beyond shines in thy eyes.” Savitri-663 (Death God’s account on Savitri) Sri Aurobindo’s Accountability of His own Sadhana: “The account given here of the supreme spiritual and supramental forms of highest Nature action corresponding to the gunas is not derived from the Gita, but introduced from spiritual experience. The Gita does not describe in any detail the action of the highest Nature, rahasyam uttamam; it leaves that for the seeker to discover by his own spiritual experience. It only points out the nature of the high sattwic temperament and action through which this supreme mystery has to be reached and insists at the same time on the overpassing of Sattwa and transcendence of the three gunas.” CWSA-19/Essays on the Gita/p-467, “All strong natures have the rajasik active outgoing force in them and if that were sufficient to unfit for the Yoga, very few of us would have had a chance. As for the doubt of the physical mind as to whether the thing is possible, who has not had it? In my own case it pursued me years and years and it is only in the last two years (written on 16th April 1923) that the last shadow of doubt, not latterly of its theoretical feasibility, but of the practical certainty of its achievement in the present state of the world and of the human nature, entirely left me.” CWSA-36/Autobiographical Notes-360, “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, remember that utterance of the Gita, it is a keyword of our Yoga.” CWSA-36/Autobiographical Notes/p-229, “My yoga begun in 1904 had always been personal and apart; those around me knew I was a sadhak but they knew little more as I kept all that went on in me to myself. It was only after my release that for the first time I spoke at Uttarpara publicly about my spiritual experiences. Until I went to Pondicherry I took no disciples; with those who accompanied me or joined me in Pondicherry I had at first the relation of friends and companions rather than of a guru and disciples; it was on the ground of politics that I had come to know them and not on the spiritual ground. Afterwards only there was a gradual development of spiritual relations until the Mother came back from Japan and the Ashram was founded or rather founded itself in 1926. I began my yoga in 1904 without a guru; in 1908 I received important help from a Mahratta yogi and discovered the foundations of my sadhana; but from that time till the Mother came to India I received no spiritual help from anyone else. My sadhana before and afterwards was not founded upon books but upon personal experiences that crowded on me from within . But in the jail I had the Gita and the Upanishads with me, practised the yoga of the Gita and meditated with the help of the Upanishads; these were the only books from which I found guidance; the Veda which I first began to read long afterwards in Pondicherry rather confirmed what experiences I already had than was any guide to my sadhana. I sometimes turned to the Gita for light when there was a question or a difficulty and usually received help or an answer from it, but there were no such happenings in connection with the Gita as are narrated in the book. It is a fact that I was hearing constantly the voice of Vivekananda speaking to me for a fortnight in the jail in my solitary meditation and felt his presence, but this had nothing to do with the alleged circumstances narrated in the book, circumstances that never took place, nor had it anything to do with the Gita. The voice spoke only on a special and limited but very important field of spiritual experience and it ceased as soon as it had finished saying all that it had to say on that subject.” CWSA-36/Autobiographical Notes/p-98-99 “The physical Nature does not mean the body alone but the phrase includes the transformation of the whole physical mind, vital, material nature – not by imposing Siddhis [occult powers] on them, but by creating a new physical nature which is to be the habitation of the supramental being in a new evolution. I am not aware that this has been done by any Hathayogic or other process. Mental or vital occult power can only bring Siddhis of the higher plane into the individual life – like the Sannyasi who could take any poison without harm, but he died of a poison after all when he forgot to observe the conditions of the Siddhi. The working of the supramental power envisaged is not an influence on the physical giving it abnormal faculties but an entrance and permeation changing it wholly into a supramentalised physical. I did not learn the idea from Veda or Upanishad, and I do not know if there is anything of the kind there. What I received about the Supermind was a direct, not a derived knowledge given to me; it was only afterwards that I found certain confirmatory revelations in the Upanishad and Veda.” CWSA-35/Letters on Himself and the Ashram/p-108-109 “Not inexplicable certainly; it was the condition of silence of the mind to which he (Sri Aurobindo) had come by his meditation for 3 days with Lele in Baroda and which he kept for many months and indeed always thereafter, all activity proceeding on the surface; but at that time there was no activity on the surface. Lele told him to make namaskar to the audience and wait and speech would come to him from some other source than the mind. So in fact, the speech came, and ever since all speech, writing, thought and outward activity have so come to him from the same source above the brain-mind.” CWSA-36//Autobiographical Notes/p-111 The Mother’s Accountability of Her own Sadhana: “It was in 1910 that I had this sort of reversal of consciousness about which I spoke the other evening – that is, the first contact with the higher Divine – and it completely changed my life. From that moment on, I was conscious that all one does is the expression of the indwelling Divine Will. But it is the Divine Will AT THE VERY CENTER of oneself, although for a while there remained an activity in the physical mind. But this was stilled two or three days after I saw Sri Aurobindo for the first time in 1914, and it never started up again. Silence settled. And the consciousness was established above the head. In the first experience [of 1910], the consciousness was established in the psychic depths of the being, and from that poise issued the feeling of no longer doing anything but what the Divine wanted – it was the consciousness that the divine Will was all-powerful and that there was no longer any personal will, although there was still some mental activity and everything had to be made silent. In 1914, it was silenced, and the consciousness was established above the head. Here (the heart) and here (above the head), the connection is constant. (Q) Does one exclude the other? They exist simultaneously; it’s the same thing. When you start becoming truly conscious, you realize that it depends upon the kinds of activities you have to do. When you do a certain kind of work, (1) it is in the heart that the Force gathers to radiate outwards, and when (2) you do another kind of work, it is above the head that the Force concentrates to radiate outwards, but the two are not separate: the center of activity is here or there depending upon what you have to do.” The Mother’s Agenda-6.6.1958 “I destroyed whatever was left – there were five thick volumes in which I had written every single day (there was some repetition, of course): the outcome of my concentrations…. Five thick notebooks, year after year.... Even here I kept on writing for a while. I wrote a lot in Japan. Anyway, everything of general interest was kept. But that's why there are gaps in the dates, otherwise it would be continuous – it was monumental, you know! It's only here that people started wanting to keep and keep and keep. (Mother makes a gesture of throwing everything over her shoulder.) The world is moving fast, the world is moving fast, fast, fast – why keep anything? ” The Mother’s Agenda/Vol-3/p-347, “I began my sadhana at birth, without knowing that I was doing it. I have continued it throughout my whole life, which means for almost eighty years (even though for perhaps the first three or four years of my life it was only something stirring about in unconsciousness). But I began a deliberate, conscious sadhana at about the age of twenty-two or twenty-three, upon prepared ground. I am now more than eighty years old: I have thought of nothing but That, I have wanted nothing but That, I had no other interest in life, and not for a single minute have I ever forgotten that it was THAT that I wanted. There were not periods of remembering and forgetting: it was continuous, unceasing, day and night, from the age of twenty-four – and I had this experience for the first time about a week ago! So, I say that people who are in a hurry, people who are impatient, are arrogant fools.” The Mother/The Mother’s Agenda/01.05.1958, “The Divine puts on an appearance of humanity, assumes the outward human nature in order to tread the path and show it to human beings, but does not cease to be the Divine. It is a manifestation that takes place, a manifestation of a growing divine consciousness, not human turning into divine. The Mother was inwardly above the human even in childhood, so the view held by “many” is erroneous.” Sri Aurobindo/CWSA-32/The Mother and Letters on the Mother/p-31-32 “When I was five years old...well I began with a consciousness. Of course I had no idea what it was. But my first experience was of the consciousness here (gesture above the head), which I felt like a Light and a Force; and I felt it there at the age of five. It was very pleasant sensation. I would sit in a little armchair made especially for me, all alone in my room, and I had a very pleasant feeling of something very strong, very luminous, and it was here (above the head) .... Then I would pull it down, for it was...it was truly my raison d’être.” The Mother/The Mother’s Agenda, July 25, 1962, "All mornings are difficult. It's odd: life as a whole goes by with almost dizzying speed – weeks and months go by like that – and mornings, about three hours every morning, last like a century! Each minute is won at the cost of an effort. It is the time of the work in the body, for the body, and not just one body: for instance, all the vibrations from sick people, all those problems of life come from everywhere. And for those three hours, there is tension, struggle, acute seeking for what should be done or for the attitude to be taken.... It's at that time that I have tested the power of the mantra. For those three hours, I repeat my mantra automatically, without stopping; and every time the difficulty increases, a kind of Power comes into those words and acts on Matter. And that's how I know: without the mantra, that work couldn't be done. But that's why I say it has to be YOUR mantra, not something you received from whomever – the mantra that arose spontaneously from your deeper being (gesture to the heart), from your inner guide. That's what holds out. When you don't know, when you don't understand, when you don't want to let the mind intervene and you are ...THAT is there; the mantra is there; and it helps you to get through. It helps to get through. It saves the situation at critical moments, it's a considerable support, considerable." The Mother’s Agenda/September 23, 1964, “In the night, I am always given a state of human consciousness to put right, one after another—there are millions of them. And there are always all the images and events that illustrate that particular state of consciousness. At times, it is very hard going: I wake up tired, as after a long period of work.” The Mother/The Mother’s Agenda-5/p-170-71 “So you may come across some passages (The Mother’s translation of The Synthesis of Yoga) that are not all that legible. But the last part (The Yoga of Self-Perfection) is the longest, and it’s difficult, too. He (Sri Aurobindo) did not complete it. He never completed the last chapter, he told me, “You will complete it when I have completed my Yoga,” and then he went, left everything. Afterwards, several times, he told me that I should be the one to complete it—I answered him that I did not have the brain for it. Or else I would have to write it in a mediumistic way, but I am not a good medium, I am too conscious—the consciousness is immediately awake in the background and watches the phenomenon, so it stops working. Q: But your (The Mother’s) Agenda is the end of the “Yoga of Self-Perfection”! Well, it will be a long end! (Mother laughs) In other words, when it’s over (we must first wait for it to be over), when it’s over, with these notes, we could establish something—you will have to wait for some time! There are still several years to go.” The Mother’s Agenda/Vol-4/p-435, “I am continuing The Yoga of Self-Perfection. It is really something... I shall never tire of saying it’s ‘fabulous.’ Everything, absolutely everything, in detail, everything is there. And He (Sri Aurobindo) foresaw—foresaw, gave the remedy...” The Mother’s Agenda/Vol-1/p-407 The Mother The Mother’s accountability when Sri Aurobindo left his earthly body: “And what comes to me is always this, the most severe test I could have been given: Sri Aurobindo’s departure. Because Sri Aurobindo used to speak as if he was not going to go.” The Mother’s Agenda-6/p-347, "Well, what Sri Aurobindo did by leaving his body is somewhat equivalent, although far more total and complete and absolute-because he had that experience, he had that, he had it; I saw him, I saw him supramental on his bed, sitting on his bed... He has written: I am not doing it individually, for myself, but for the whole earth. And it was exactly the same thing for me-but oh, that experience! Nothing counted for me anymore: people, the earth-even the earth itself had absolutely no importance." The Mother/The Mother's Agenda/July-15, 1961 “The Supermind had descended long ago—very long ago—into the mind and even into the vital: it was working in the physical also but indirectly through those intermediaries. The question was about the direct action of the Supermind in the physical. Sri Aurobindo said it could be possible only if the physical mind received the supramental light: the physical mind was the instrument for direct action upon the most material. This physical mind receiving the supramental light Sri Aurobindo called the Mind of Light… As soon as Sri Aurobindo withdrew from his body, what he has called the Mind of Light got realised in me.” 29 June 1953/The Mother/The Mother’s Centenary Works/Vol-13/p-62-63, "And I saw for Sri Aurobindo (although he hadn't yet started this systematic transformation; but still, he was constantly pulling the supramental force down into his body), even in his case, it took five days to show the first slight sign of decomposition. I would have kept his body longer, but the government always meddles in other people's business, naturally, and they pestered me awfully, saying it was forbidden to keep a body so long and that we should ... So when the body began to (what's the word?) shrink – it was shrinking and contracting, that is, dehydrating – then we had to do it. He had had enough time to come out, since almost everything came into my body – almost everything that was material came into my body." The Mother/The Mother's Agenda/August 10, 1963 “No, it has made me understand something, but it’s something very (how can I put it?), very intimate.... When Sri Aurobindo left, I knew I had to cut the link with the psychic being, otherwise I would have gone with him; and as I had promised him I would stay on and do the work, I had to do that: I literally closed the door on the psychic and said, "For the moment this doesn’t exist anymore." It remained like that for ten years. After ten years, it slowly, slowly began to open again – it was frightening. But I was ready. It began to open again. But then, that experience surprised me when I had it; I wondered why it had been like that, why I had received that command and had to do it. And when there was in the body that identification with divine Love [a few days ago], after that had left, the cells were ordered to undergo a similar phenomenon [to what happened after Sri Aurobindo’s departure]. And I understood why the whole material world is closed: it’s to allow it to exist WITHOUT the experience [of divine Love]. Naturally, I had understood why I was made to close off my psychic, because ... because it was truly impossible, I couldn’t go on existing outwardly without Sri Aurobindo’s presence. Well then, the cells have understood that they must go on existing and living their life without the presence of divine Love. And that’s how it took place in the world: it was a necessary phenomenon for the formation and development of the material world... But we’re perhaps nearing ... We are nearing the time when it will be allowed to open again. (silence) You remember, I don’t know if it was in a letter or an article, Sri Aurobindo spoke of the manifestation of divine Love; he said, "Truth will have to be established first, otherwise there will be catastrophes...." I understand that very well. But it’s a long time in coming! (Mother laughs) Up above, nothing is long. But anyway, it’s here that we are ordered to exist and to achieve. It’s on this occasion, too, that I had an answer regarding death. I was told, "But they all want to die! Because they don’t have the courage to be before That is manifested." And I saw – I clearly saw it was like that. The power of Death is that they all want to die! Not like that in their active thought, but in the body’s deep feeling, because it doesn’t have the courage to be without That – it takes great courage.... So they began with a complete ignorance and general stupidity, participating in all that this life is outwardly (as if it were something wonderful!). But as soon as they begin to grow a little wiser, it stops being wonderful. It’s like what I said about this flower [the lotus]: when you know how to look at a flower, at the so spontaneous and, oh, uncomplicated expression of this marvelous Love, then you understand how long the way is – all these attachments, all this importance we give to useless things, whereas there should be a spontaneous and natural beauty. (Q) If the world understood too soon, nobody would want to stay on, basically! That’s the point. Yes, exactly! That’s the point. If they knew too soon, if they were able to see the opposition between what is and what must be, they wouldn’t have the courage. One must ... one must truly be heroic – heroic. I assure you, I see these cells, they are heroic – heroic. As for them, they don’t "know" in that mental way: it’s only their adoration that saves them. That is, "What You will, Lord, what You will, what You will ... ," with the simplicity of a child’s ingenuous heart: "What You will, what You will, what You will ... only what You will and nothing but what You will exists." Then it’s all right. But without that, it’s not possible. It’s not possible to know what they know and to continue to be if That isn’t there. You know, the feeling is, "At Your service, what You will, what You will ... whatever You will ... ," without discussion, without anything, without even a sensation, nothing: "What You will, what You will. " This is the only strength, there is no other. Well, some have to do it, don’t they! Otherwise it would never get done. And at that moment (it was a rather difficult moment), there was even in the consciousness ... it was like a sword of white light that nothing can shake and which gave the cells the sensation, "What! But you should be in an ecstasy of joy, now that you know what will be" – what there IS, in principle. But it has caused a sort of detachment from the gestures, the outside, as if life weren’t quite real – yet real at the same time, but the Reality isn’t there. There is the sense of the Presence; that’s constant. And that’s a good thing to begin with, it strongly counterbalances the sense and perception of all the Distortion. There is even an insistence from this Presence for That alone to exist and to increasingly reduce the reality of the perception of what must not be. There will be a great strength in the being when the perception of what must not be is dimmed, erased as something far away and nonexistent. That’s what is being prepared. What makes the work a little more complicated is that it isn’t limited to this (Mother’s body), it’s everything, everything around and to a rather considerable distance. Because the contact in thought is almost perfectly established: it’s impossible for someone to think [of Mother] without there being a response in the consciousness – a response, a perception. So, imagine what it is It’s rather vast and rather complicated. And there are kinds of rungs or stages – stages in the response of the consciousness; rungs and stages according to the degree of development and consciousness. It makes for, oh, not an immensity, but still a rather extensive world. In this perception, the earth isn’t very large. And there is a precision in details for tiny things, like what goes on in an individual’s consciousness, for instance, or the response to certain events. It’s very, very precise. But there is always a ban on saying things so as not to give them a power of concretization. But the work is being done like that, on all the planes; on all the planes (there are even planes beneath the feet), constantly, constantly, without stop, night and day.” The Mother/ July 27, 1966 The Mother's Account on The Synthesis of Yoga: “When I read what Sri Aurobindo writes in The Synthesis (of Yoga), how things should be (law of Sadhaka) and what they are now (law of Ashramite), when I see the two, that is when I feel we are turning in circles. It (law of Sadhaka) is more and more a universal yoga—the whole earth—and it is like that day and night, when I walk and when I speak and when I eat. It is constantly like that. As if the whole earth were... it is like kneading dough to make it rise. But when I read his Yoga of Self-Perfection and see...simply what we are...phew (very few can pursue this Yoga)! What yeast we would need to make all that rise! But this is not true: He alone is doing it, it is always He. And sometimes things stagnate, they seem so absolutely obscure and stupid. And then, if you simply go like this (gesture of offering), simply, truly—do it, not think it –it is instantly like a shower of bliss...A tiny point, something very small which looks stubbornly stupid and obstinate, if only you do this (and if you want, you can): ‘Take, take!’ Give it to Him, simply, like this, truly give it to Him: ‘It is Yours, take it, do with it what You want.’ And instantly, instead of this shrinking and this painful feeling –‘What in the world can I do with all this?’—a shower, it comes like a shower. Truly Ananda . Of course, if you are stupid enough to call back the difficulty, it returns. But if you remain quiet, if you keep your head quiet, it goes—finished, cured. But there are thousands and thousands and thousands of such points...” The Mother’s Agenda-1/p-400-401, (The above message hints that the Mother was not satisfied with Ashram law She had formulated and there exists a higher law of consecrated universal Yoga for liberated Souls.) "I am continuing my reading of the Veda. I had to stop for some days because of a sore throat. But anyway, I’m starting again...The Vedas, after all, were written by people who remembered a radical experience, which must have taken place on earth at a given moment, as an example of what was to come. (This always happens in the yoga: a first radical experience comes like a herald of the future realization.) So in the terrestrial yoga – in the yoga of the earth, of the planet earth – there was a moment when it came; they who are called the forefathers must have created, through their effort and their yoga, at least an image of the supramental realization. And those who wrote the Vedas, who composed all these hymns, remembered or kept the tradition of that experience. And oh, mon petit, it had the same effect on me as when I read the ‘Yoga of Self-Perfection’ in The Synthesis of Yoga (the Mother catches her breath): there is such a gulf between what we are, what life on earth and human consciousness now are, even among the most enlightened, the most advanced, and THAT! ..." The Mother's Agenda/April 7, 1961, "One day ... (I’m translating the last section of The Synthesis of Yoga, ‘The Yoga of Self-Perfection’ – it plunges you into bottomless gulfs ... ) and one day (I think I’ve told you this), I had a vision of the gap between ... not even what ought to be, because we probably haven’t the slightest idea of that, but between our concept of what we would like to be and what is. And it was so dreadful that the body was thrown into, oh ... an anguish, a horror; and along with it an intensity of aspiration, a prayer. The gap seemed so tremendous: ‘Is it possible?’....‘This body thirsts for perfection, not this human perfection which is the perfection of the ego...’ (it was so clear to me that everything human beings conceive of as perfection is simply the ego wanting to magnify itself for its own greater glory) ‘... not this human perfection which is the perfection of the ego and bars the way to the divine Perfection, but that one perfection .. (these repeated ‘perfections’ are deliberate: it’s like a litany) ... but that one perfection which has the POWER to manifest upon earth the eternal Truth.’" The Mother's Agenda/December 16, 1961, “So now I do not mind finishing (I usually translated The Synthesis of Yoga (into French language) in the afternoons.) The Synthesis of Yoga. I was little bothered because I have no other books by Sri Aurobindo to translate that can help me in sadhana: There was only The Synthesis (of Yoga).” The Mother’s Agenda-3/p-348 “Personally, of all those I have read, it is the book (The Synthesis of Yoga) that has helped me the most. It comes from a very high and very universal inspiration, in the sense that it will remain new for a long time to come.” The Mother’s Agenda-13/p-66 “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/p-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/11.10.196 Accountability of a Sadhaka of Integral Yoga: “When one takes sincerely to surrender, nothing must be concealed that is of any importance for the life of the sadhana. Confession helps to purge the consciousness of hampering elements and it clears the inner air and makes for a closer and more intimate and effective relation between the Guru and the disciple.” CWSA-29/Letters on Yoga-II/p-193 (Accountability of sadhana to Guru through confession..) “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, “Therefore the first reckoning we have to mend is that between this infinite Movement, this energy of existence which is the world and ourselves. At present we keep a false account. We are infinitely important to the All, but to us the All is negligible; we alone are important to ourselves. This is the sign of the original ignorance which is the root of the ego, that it can only think with itself as centre as if it were the All, and of that which is not itself accepts only so much as it is mentally disposed to acknowledge or as it is forced to recognise by the shocks of its environment. Even when it begins to philosophise, does it not assert that the world only exists in and by its consciousness? Its own state of consciousness or mental standards are to it the test of reality; all outside its orbit or view tends to become false or non-existent. This mental self-sufficiency of man creates a system of false accountantship which prevents us from drawing the right and full value from life. There is a sense in which these pretensions of the human mind and ego repose on a truth, but this truth only emerges when the mind has learned its ignorance and the ego has submitted to the All and lost in it its separate self-assertion. To recognise that we, or rather the results and appearances we call ourselves, are only a partial movement of this infinite Movement and that it is that infinite which we have to know, to be consciously and to fulfil faithfully, is the commencement of true living. To recognise that in our true selves we are one with the total movement and not minor or subordinate is the other side of the account, and its expression in the manner of our being, thought, emotion and action is necessary to the culmination of a true or divine living…But to settle the account we have to know what is this All, this infinite and omnipotent energy.” CWSA-21/The Life Divine/p-79-80 Instructions issued to a Sadhaka in The Synthesis of Yoga : It is understood that most of the Sadhakas are from traditional schools of Yoga and pursue one of the traditional methods of Yoga. Sri Aurobindo proposes that integral Yoga begins or Yoga of Self-perfection begins, after one has exhausted the manyfold perfection of traditional Yoga or after one is established in higher consciousness of Psychic and and Spiritual planes and their extension in cosmic Consciousness. To these Sadhakas, Sri Aurobindo has issued some profound instructions in His principal Teaching, The Synthesis of Yoga. Those who will pursue Integral Yoga must comply with the norms issued in The Synthesis of Yoga . How a Sadhaka of traditional Yoga will become a Sadhaka of Integral Yoga is hinted in the Gita and Sri Aurobindo's following letter. The mind is exclusive and mind will permit the pursuit of only one Yoga at a time. The Gita proposes to train the mind to develop double sincerity (The Gita-3.3) through which Karma Yoga can be reconciled with Jnana Yoga. “Children (child Soul) speak of Sankhya and Yoga apart from each other, not the wise (ripened soul); if a man applies himself integrally to one, he gets the fruit of both.” The Gita-5.4, “This is the distinction made in the Gita between Sankhya and Yoga; both are necessary to an integral knowledge” CWSA-23/The Synthesis of Yoga/p-374, Integral Yoga proposes that if one is established in higher universalised Consciousness, then he can reconcile all the three Yogas of Karma, Jnana and Bhakti Yoga. “The full Yoga, Purna Yoga, means a fourfold path, a Yoga of knowledge for the mind, a Yoga of bhakti for the heart, a Yoga of works for the will and a Yoga of perfection for the whole nature. But, ordinarily, if one can follow wholeheartedly any one of these lines, one arrives at the result of all the four . For instance, by bhakti one becomes close to the Divine, becomes intensely aware of Him and arrives at knowledge, for the Divine is the Truth and the Reality; by knowing Him, says the Upanishads, one comes to know all. By bhakti also the will is led into the road of the works of love and the service of the Divine and the government of the nature and its acts by the Divine, and that is Karmayoga. By bhakti also comes spiritual change of the consciousness and the action of the nature which is the first step towards its transformation. So it is with all the other lines of the fourfold path.” Sri Aurobindo/CWSA-31/Letters on Yoga-IV/p-686-687 “The method we have to pursue, then, is to put our whole conscious being into relation and contact with the Divine and to call Him in to transform our entire being into His. Thus in a sense God Himself, the real Person in us, becomes the sadhaka of the sadhana (Sadhana , the practice by which perfection, siddhi, is attained; sadhaka , the Yogin who seeks by that practice the siddhi. ) as well as the Master of the Yoga by whom the lower personality is used as the centre of a divine transfiguration and the instrument of its own perfection. In effect, the pressure of the Tapas, the force of consciousness in us dwelling in the Idea of the divine Nature upon that which we are in our entirety, produces its own realisation. The divine and all-knowing and all-effecting descends upon the limited and obscure, progressively illumines and energises the whole lower nature and substitutes its own action for all the terms of the inferior human light and mortal activity.” CWSA-23/The Synthesis of Yoga/p-45-46 “But usually the representative influence occupies a much larger place in the life of the sadhaka . If the Yoga is guided by a received written Shastra, — some Word from the past which embodies the experience of former Yogins, — it may be practised either by personal effort alone or with the aid of a Guru . The spiritual knowledge is then gained through meditation on the truths that are taught and it is made living and conscious by their realisation in the personal experience; the Yoga proceeds by the results of prescribed methods taught in a Scripture or a tradition and reinforced and illumined by the instructions of the Master. This is a narrower practice, but safe and effective within its limits, because it follows a well-beaten track to a long familiar goal. For the sadhaka of the integral Yoga it is necessary to remember that no written Shastra , however great its authority or however large its spirit, can be more than a partial expression of the eternal Knowledge. He will use, but never bind himself even by the greatest Scripture. Where the Scripture is profound, wide, catholic, it may exercise upon him an influence for the highest good and of incalculable importance. It may be associated in his experience with his awakening to crowning verities and his realisation of the highest experiences. His Yoga may be governed for a long time by one Scripture or by several successively, — if it is in the line of the great Hindu tradition, by the Gita, for example, the Upanishads, the Veda. Or it may be a good part of his development to include in its material a richly varied experience of the truths of many Scriptures and make the future opulent with all that is best in the past. But in the end he must take his station, or better still, if he can, always and from the beginning he must live in his own soul beyond the limitations of the word that he uses. The Gita itself thus 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. For he is not the sadhaka of a book or of many books; he is a sadhaka of the Infinite. Another kind of Shastra is not Scripture, but a statement of the science and methods, the effective principles and way of working of the path of Yoga which the sadhaka elects to follow. Each path has its Shastra , either written or traditional, passing from mouth to mouth through a long line of Teachers. In India a great authority, a high reverence even is ordinarily attached to the written or traditional teaching. All the lines of the Yoga are supposed to be fixed and the Teacher who has received the Shastra by tradition and realised it in practice guides the disciple along the immemorial tracks. One often even hears the objection urged against a new practice, a new Yogic teaching, the adoption of a new formula, “It is not according to the Shastra.” But neither in fact nor in the actual practice of the Yogins is there really any such entire rigidity of an iron door shut against new truth, fresh revelation, widened experience. The written or traditional teaching expresses the knowledge and experiences of many centuries systematised, organised, made attainable to the beginner. Its importance and utility are therefore immense. But a great freedom of variation and development is always practicable. Even so highly scientific a system as Rajayoga can be practised on other lines than the organised method of Patanjali . Each of the three paths of the trimarga1 breaks into many bypaths which meet again at the goal. The general knowledge on which the Yoga depends is fixed, but the order, the succession, the devices, the forms must be allowed to vary; for the needs and particular impulsions of the individual nature have to be satisfied even while the general truths remain firm and constant.” CWSA-23/The Synthesis of Yoga/p-55-56 “Meanwhile certain general lines have to be formed which may help to guide the thought and practice of the sadhaka . But 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 as a routine. All Shastra is the outcome of past experience and a help to future experience. It is an aid and a partial guide. It puts up signposts, gives the names of the main roads and the already explored directions, so that the traveller may know whither and by what paths he is proceeding… The rest depends on personal effort and experience and upon the power of the Guide.” CWSA-23/The Synthesis of Yoga/p-57 “The development of the experience in its rapidity, its amplitude, the intensity and power of its results, depends primarily, in the beginning of the path and long after, on the aspiration and personal effort of the sadhaka . The process of Yoga is a turning of the human soul from the egoistic state of consciousness absorbed in the outward appearances and attractions of things to a higher state in which the Transcendent and Universal can pour itself into the individual mould and transform it. The first determining element of the siddhi is, therefore, the intensity of the turning, the force which directs the soul inward. The power of aspiration of the heart, the force of the will, the concentration of the mind, the perseverance and determination of the applied energy are the measure of that intensity. The ideal sadhaka should be able to say in the Biblical phrase, “My zeal for the Lord has eaten me up.” It is this zeal for the Lord, — utsaha, the zeal of the whole nature for its divine results, vyakulata, the heart’s eagerness for the attainment of the Divine, — that devours the ego and breaks up the limitations of its petty and narrow mould for the full and wide reception of that which it seeks, that which, being universal, exceeds and, being transcendent, surpasses even the largest and highest individual self and nature.” CWSA-23/The Synthesis of Yoga/p-58 “But this is only one side of the force that works for perfection. The process of the integral Yoga has three stages, not indeed sharply distinguished or separate, but in a certain measure successive. There must be, first, the effort towards at least an initial and enabling self-transcendence and contact with the Divine; next, the reception of that which transcends, that with which we have gained communion, into ourselves for the transformation of our whole conscious being; last , the utilisation of our transformed humanity as a divine centre in the world. So long as the contact with the Divine is not in some considerable degree established, so long as there is not some measure of sustained identity, sayujya , the element of personal effort must normally predominate. But in proportion as this contact establishes itself, the sadhaka must become conscious that a force other than his own, a force transcending his egoistic endeavour and capacity, is at work in him and to this Power he learns progressively to submit himself and delivers up to it the charge of his Yoga. In the end his own will and force become one with the higher Power; he merges them in the divine Will and its transcendent and universal Force. He finds it thenceforward presiding over the necessary transformation of his mental, vital and physical being with an impartial wisdom and provident effectivity of which the eager and interested ego is not capable. It is when this identification and this self-merging are complete that the divine centre in the world is ready. Purified, liberated, plastic, illumined, it can begin to serve as a means for the direct action of a supreme Power in the larger Yoga of humanity or superhumanity, of the earth’s spiritual progression or its transformation.” CWSA-23/The Synthesis of Yoga/p-58-59 “The personal will of the sadhaka has first to seize on the egoistic energies and turn them towards the light and the right; once turned, he has still to train them to recognise that always, always to accept, always to follow that. Progressing, he learns, still using the personal will, personal effort, personal energies, to employ them as representatives of the higher Power and in conscious obedience to the higher Influence. Progressing yet farther, his will, effort, energy become no longer personal and separate, but activities of that higher Power and Influence at work in the individual. But there is still a sort of gulf or distance which necessitates an obscure process of transit, not always accurate, sometimes even very distorting, between the divine Origin and the emerging human current. At the end of the process, with the progressive disappearance of egoism and impurity and ignorance, this last separation is removed; all in the individual becomes the divine working.” 60-61 “The sadhaka of the integral Yoga will make use of all these aids according to his nature; but it is necessary that he should shun their limitations and cast from himself that exclusive tendency of egoistic mind which cries, “My God, my Incarnation, my Prophet, my Guru ,” and opposes it to all other realisation in a sectarian or a fanatical spirit. All sectarianism, all fanaticism must be shunned; for it is inconsistent with the integrity of the divine realisation. On the contrary, the sadhaka of the integral Yoga will not be satisfied until he has included all other names and forms of Deity in his own conception, seen his own Ishta Devata in all others, unified all Avatars in the unity of Him who descends in the Avatar , welded the truth in all teachings into the harmony of the Eternal Wisdom. Nor should he forget the aim of these external aids which is to awaken his soul to the Divine within him. Nothing has been finally accomplished if that has not been accomplished. It is not sufficient to worship Krishna, Christ or Buddha without, if there is not the revealing and the formation of the Buddha, the Christ or Krishna in ourselves. And all other aids equally have no other purpose; each is a bridge between man’s unconverted state and the revelation of the Divine within him.” CWSA-23/The Synthesis of Yoga/p-66 “The example is more powerful than the instruction; but it is not the example of the outward acts nor that of the personal character which is of most importance. These have their place and their utility; but what will most stimulate aspiration in others is the central fact of the divine realisation within him governing his whole life and inner state and all his activities. This is the universal and essential element; the rest belongs to individual person and circumstance. It is this dynamic realisation that the sadhaka must feel and reproduce in himself according to his own nature; he need not strive after an imitation from outside which may well be sterilising rather than productive of right and natural fruits.” CWSA-23/The Synthesis of Yoga/p-67 “The sadhaka who has all these aids is sure of his goal. Even a fall will be for him only a means of rising and death a passage towards fulfilment. For once on this path, birth and death become only processes in the development of his being and the stages of his journey. Time is the remaining aid needed for the effectivity of the process. Time presents itself to human effort as an enemy or a friend, as a resistance, a medium or an instrument. But always it is really the instrument of the soul. Time is a field of circumstances and forces meeting and working out a resultant progression whose course it measures. To the ego it is a tyrant or a resistance, to the Divine an instrument. Therefore, while our effort is personal, Time appears as a resistance, for it presents to us all the obstruction of the forces that conflict with our own. When the divine working and the personal are combined in our consciousness, it appears as a medium and a condition. When the two become one, it appears as a servant and instrument. The ideal attitude of the sadhaka towards Time is to have an endless patience as if he had all eternity for his fulfilment and yet to develop the energy that shall realise now and with an ever-increasing mastery and pressure of rapidity till it reaches the miraculous instantaneousness of the supreme divine Transformation.” CWSA-23/The Synthesis of Yoga/p-69 “But this is not always the manner of the commencement. The sadhaka is often led gradually and there is a long space between the first turning of the mind and the full assent of the nature to the thing towards which it turns. There may at first be only a vivid intellectual interest, a forcible attraction towards the idea and some imperfect form of practice. Or perhaps there is an effort not favoured by the whole nature, a decision or a turn imposed by an intellectual influence or dictated by personal affection and admiration for someone who is himself consecrated and devoted to the Highest. In such cases, a long period of preparation may be necessary before there comes the irrevocable consecration; and in some instances it may not come. There may be some advance, there may be a strong effort, even much purification and many experiences other than those that are central or supreme; but the life will either be spent in preparation or, a certain stage having been reached, the mind pushed by an insufficient driving-force may rest content at the limit of the effort possible to it . Or there may even be a recoil to the lower life, — what is called in the ordinary parlance of Yoga a fall from the path. This lapse happens because there is a defect at the very centre. The intellect has been interested, the heart attracted, the will has strung itself to the effort, but the whole nature has not been taken captive by the Divine. It has only acquiesced in the interest, the attraction or the endeavour. There has been an experiment, perhaps even an eager experiment, but not a total self-giving to an imperative need of the soul or to an unforsakable ideal. Even such imperfect Yoga has not been wasted; for no upward effort is made in vain. Even if it fails in the present or arrives only at some preparatory stage or preliminary realisation, it has yet determined the soul’s future.” CWSA-23/The Synthesis of Yoga/p-70-71 “There is another direction in which the ordinary practice of Yoga arrives at a helpful but narrowing simplification which is denied to the sadhaka of the integral aim. The practice of Yoga brings us face to face with the extraordinary complexity of our own being, the stimulating but also embarrassing multiplicity of our personality, the rich endless confusion of Nature. To the ordinary man who lives upon his own waking surface, ignorant of the self’s depths and vastnesses behind the veil, his psychological existence is fairly simple. A small but clamorous company of desires, some imperative intellectual and aesthetic cravings, some tastes, a few ruling or prominent ideas amid a great current of unconnected or ill-connected and mostly trivial thoughts, a number of more or less imperative vital needs, alternations of physical health and disease, a scattered and inconsequent succession of joys and griefs, frequent minor disturbances and vicissitudes and rarer strong searchings and upheavals of mind or body, and through it all Nature, partly with the aid of his thought and will, partly without or in spite of it, arranging these things in some rough practical fashion, some tolerable disorderly order, — this is the material of his existence. The average human being even now is in his inward existence as crude and undeveloped as was the bygone primitive man in his outward life. But as soon as we go deep within ourselves, — and Yoga means a plunge into all the multiple profundities of the soul, — we find ourselves subjectively, as man in his growth has found himself objectively, surrounded by a whole complex world which we have to know and to conquer.” CWSA-23/The Synthesis of Yoga/p-74-75 “But for the sadhaka of the integral Yoga this inner or this outer solitude can only be incidents or periods in his spiritual progress. Accepting life, he has to bear not only his own burden, but a great part of the world’s burden too along with it, as a continuation of his own sufficiently heavy load. Therefore his Yoga has much more of the nature of a battle than others; but this is not only an individual battle, it is a collective war waged over a considerable country. He has not only to conquer in himself the forces of egoistic falsehood and disorder, but to conquer them as representatives of the same adverse and inexhaustible forces in the world. Their representative character gives them a much more obstinate capacity of resistance, an almost endless right to recurrence. Often he finds that even after he has won persistently his own personal battle, he has still to win it over and over again in a seemingly interminable war, because his inner existence has already been so much enlarged that not only it contains his own being with its well-defined needs and experiences, but is in solidarity with the being of others, because in himself he contains the universe.” CWSA-23/The Synthesis of Yoga/p-77-78 (The first term of our progress) “Whoever sincerely enters the path of works, must leave behind him the stage in which need and desire are the first law of our acts. For whatever desires still trouble his being, he must, if he accepts the high aim of Yoga, put them away from him into the hands of the Lord within us. The supreme Power will deal with them for the good of the sadhaka and for the good of all. In effect, we find that once this surrender is done, — always provided the rejection is sincere, — egoistic indulgence of desire may for some time recur under the continued impulse of past nature but only in order to exhaust its acquired momentum and to teach the embodied being in his most unteachable part, his nervous, vital, emotional nature, by the reactions of desire, by its grief and unrest bitterly contrasted with calm periods of the higher peace or marvellous movements of divine Ananda, that egoistic desire is not a law for the soul that seeks liberation or aspires to its own original god-nature. Afterwards the element of desire in those impulsions will be thrown away or persistently eliminated by a constant denying and transforming pressure. Only the pure force of action in them (pravritti) justified by an equal delight in all work and result that is inspired or imposed from above will be preserved in the happy harmony of a final perfection. To act, to enjoy is the normal law and right of the nervous being; but to choose by personal desire its action and enjoyment is only its ignorant will, not its right. Alone the supreme and universal Will must choose; action must change into a dynamic movement of that Will; enjoyment must be replaced by the play of a pure spiritual Ananda . All personal will is either a temporary delegation from on high or a usurpation by the ignorant Asura .” CWSA-23/The Synthesis of Yoga/p-209-210 “The social law, that second term of our progress , is a means to which the ego is subjected in order that it may learn discipline by subordination to a wider collective ego. This law may be quite empty of any moral content and may express only the needs or the practical good of the society as each society conceives it. Or it may express those needs and that good, but modified and coloured and supplemented by a higher moral or ideal law. It is binding on the developing but not yet perfectly developed individual in the shape of social duty, family obligation, communal or national demand, so long as it is not in conflict with his growing sense of the higher Right. But the sadhaka of the Karmayoga will abandon this also to the Lord of works. After he has made this surrender, his social impulses and judgments will, like his desires, only be used for their exhaustion or, it may be, so far as they are still necessary for a time to enable him to identify his lower mental nature with mankind in general or with any grouping of mankind in its works and hopes and aspirations. But after that brief time is over, they will be withdrawn and a divine government will alone abide. He will be identified with the Divine and with others only through the divine consciousness and not through the mental nature.” CWSA-23/The Synthesis of Yoga/p-210-211 “For, even after he is free, the sadhaka will be in the world and to be in the world is to remain in works. But to remain in works without desire is (1) to act for the good of the world in general or (2) for the kind or (3) the race or (4) for some new creation to be evolved on the earth or (5) some work imposed by the Divine Will within him. And this must be done either in the framework provided by the environment or the grouping in which he is born or placed or else in one which is chosen or created for him by a divine direction. Therefore in our perfection there must be nothing left in the mental being which conflicts with or prevents our sympathy and free self-identification with the kind, the group or whatever collective expression of the Divine he is meant to lead, help or serve. But in the end it must become a free self- identification through identity with the Divine and not a mental bond or moral tie of union or a vital association dominated by any kind of personal, social, national, communal or credal egoism. If any social law is obeyed, it will not be from physical necessity or from the sense of personal or general interest or for expediency or because of the pressure of the environment or from any sense of duty, but solely for the sake of the Lord of works and because it is felt or known to be the Divine Will that the social law or rule or relation as it stands can still be kept as a figure of the inner life and the minds of men must not be disturbed by its infringement. If, on the other hand, the social law, rule or relation is disregarded, that too will not be for the indulgence of desire, personal will or personal opinion, but because a greater rule is felt that expresses the law of the Spirit or because it is known that there must be in the march of the divine All-Will a movement towards the changing, exceeding or abolition of existing laws and forms for the sake of a freer larger life necessary to the world’s progress.” CWSA-23/The Synthesis of Yoga/p-211-212 “At first, the higher Love and Truth will fulfil its movement in the sadhaka according to the essential law or way of his own nature. For that is the special aspect of the divine Nature, the particular power of the supreme Shakti , out of which his soul has emerged into the Play, not limited indeed by the forms of this law or way, for the soul is infinite. But still its stuff of nature bears that stamp, evolves fluently along those lines or turns around the spiral curves of that dominating influence. He will manifest the divine Truth-movement according to the temperament of the sage or the lion-like fighter or the lover and enjoyer or the worker and servant or in any combination of essential attributes (of fourfold Soul force replacing the three gunas) that may constitute the form given to his being by its own inner urge. It is this self-nature playing freely in his acts which men will see in him and not a conduct cut, chalked out, artificially regulated, by any lesser rule or by any law from outside.” CWSA-23/The Synthesis of Yoga/p-212-213 “This ego or “I” is not a lasting truth, much less our essential part; it is only a formation of Nature, a mental form of thought-centralisation in the perceiving and discriminating mind, a vital form of the centralisation of feeling and sensation in our parts of life, a form of physical conscious reception centralising substance and function of substance in our bodies. All that we internally are is not ego, but consciousness, soul or spirit. All that we externally and superficially are and do is not ego but Nature. An executive cosmic force shapes us and dictates through our temperament and environment and mentality so shaped, through our individualised formulation of the cosmic energies, our actions and their results. Truly, we do not think, will or act but thought occurs in us, will occurs in us, impulse and act occur in us; our ego-sense gathers around itself, refers to itself all this flow of natural activities. It is cosmic Force, it is Nature that forms the thought, imposes the will, imparts the impulse. Our body, mind and ego are a wave of that sea of force in action and do not govern it, but by it are governed and directed. The sadhaka in his progress towards truth and self-knowledge must come to a point where the soul opens its eyes of vision and recognises this truth of ego and this truth of works. He gives up the idea of a mental, vital, physical “I” that acts or governs action; he recognises that Prakriti , Force of cosmic nature following her fixed modes, is the one and only worker in him and in all things and creatures.” CWSA-23/The Synthesis of Yoga/p-214 “If this is the truth of works, the first thing the sadhaka has to do is to recoil from the egoistic forms of activity and get rid of the sense of an “I” that acts. He has to see and feel that everything happens in him by the plastic conscious or subconscious or sometimes superconscious automatism of his mental and bodily instruments moved by the forces of spiritual, mental, vital and physical Nature. There is a personality on his surface that chooses and wills, submits and struggles, tries to make good in Nature or prevail over Nature, but this personality is itself a construction of Nature and so dominated, driven, determined by her that it cannot be free. It is a formation or expression of the Self in her, — it is a self of Nature rather than a self of Self, his natural and processive, not his spiritual and permanent being, a temporary constructed personality, not the true immortal Person. It is that Person that he must become. He must succeed in being inwardly quiescent, detach himself as the observer from the outer active personality and learn the play of the cosmic forces in him by standing back from all blinding absorption in its turns and movements. Thus calm, detached, a student of himself and a witness of his nature, he realises that he is the individual soul who observes the works of Nature, accepts tranquilly her results and sanctions or withholds his sanction from the impulse to her acts. At present this soul or Purusha is little more than an acquiescent spectator, influencing perhaps the action and development of the being by the pressure of its veiled consciousness, but for the most part delegating its powers or a fragment of them to the outer personality, — in fact to Nature, for this outer self is not lord but subject to her, anısa; but, once unveiled, it can make its sanction or refusal effective, become the master of the action, dictate sovereignly a change of Nature. Even if for a long time, as the result of fixed association and past storage of energy, the habitual movement takes place independent of the Purusha’s assent and even if the sanctioned movement is persistently refused by Nature for want of past habit, still he will discover that in the end his assent or refusal prevails, — slowly with much resistance or quickly with a rapid accommodation of her means and tendencies she modifies herself and her workings in the direction indicated by his inner sight or volition. Thus he learns in place of mental control or egoistic will an inner spiritual control which makes him master of the Nature-forces that work in him and not their unconscious instrument or mechanic slave. Above and around him is the Shakti, the universal Mother and from her he can get all his inmost soul needs and wills if only he has a true knowledge of her ways and a true surrender to the divine Will in her. Finally, he becomes aware of that highest dynamic Self within him and within Nature which is the source of all his seeing and knowing, the source of the sanction, the source of the acceptance, the source of the rejection. This is the Lord, the Supreme, the One-in-all, Ishwara-Shakti , of whom his soul is a portion, a being of that Being and a power of that Power. The rest of our progress depends on our knowledge of the ways in which the Lord of works manifests his Will in the world and in us and executes them through the transcendent and universal Shakti.” CWSA-23/The Synthesis of Yoga/p-217-218 “Here too, in this movement by which the soul divests itself gradually of the obscure robe of the ego, there is a progress by marked stages. For not only the fruit of works belongs to the Lord alone, but our works also must be his; he is the true lord of our actions no less than of our results. This we must not see with the thinking mind only, it must become entirely true to our entire consciousness and will. The sadhaka has not only to think and know but to see and feel concretely and intensely even in the moment of the working and in its initiation and whole process that his works are not his at all, but are coming through him from the Supreme Existence. He must be always aware of a Force, a Presence, a Will that acts through his individual nature. But there is in taking this turn the danger that he may confuse his own disguised or sublimated ego or an inferior power with the Lord and substitute its demands for the supreme dictates. He may fall into a common ambush of this lower nature and distort his supposed surrender to a higher Power into an excuse for a magnified and uncontrolled indulgence of his own self-will and even of his desires and passions. A great sincerity is asked for and has to be imposed not only on the conscious mind but still more on the subliminal part of us which is full of hidden movements. For there is there, especially in our subliminal vital nature, an incorrigible charlatan and actor. The sadhaka must first have advanced far in the elimination of desire and in the firm equality of his soul towards all workings and all happenings before he can utterly lay down the burden of his works on the Divine. At every moment he must proceed with a vigilant eye upon the deceits of the ego and the ambushes of the misleading Powers of Darkness who ever represent themselves as the one Source of Light and Truth and take on them a simulacrum of divine forms in order to capture the soul of the seeker.” CWSA-23/The Synthesis of Yoga/p-229-230 “When the sadhaka has once stood back from the action of Prakriti within him or upon him and, not interfering, not amending or inhibiting, not choosing or deciding, allowed its play and analysed and watched the process, he soon discovers that her modes are self-dependent and work as a machine once put in action works by its own structure and propelling forces. The force and the propulsion come from Prakriti and not from the creature. Then he realises how mistaken was his impression that his mind was the doer of his works; his mind was only a small part of him and a creation and engine of Nature. Nature was acting all the while in her own modes moving the three general qualities about as a girl might play with her puppets. His ego was all along a tool and plaything; his character and intelligence, his moral qualities and mental powers, his creations and works and exploits, his anger and forbearance, his cruelty and mercy, his love and his hatred, his sin and his virtue, his light and his darkness, his passion of joy and his anguish of sorrow were the play of Nature to which the soul, attracted, won and subjected, lent its passive concurrence. And yet the determinism of Nature or Force is not all; the soul has a word to say in the matter, — but the secret soul, the Purusha , not the mind or the ego, since these are not independent entities, they are parts of Nature. For the soul’s sanction is needed for the play and by an inner silent will as the lord and giver of the sanction it can determine the principle of the play and intervene in its combinations, although the execution in thought and will and act and impulse must still be Nature’s part and privilege. The Purusha can dictate a harmony for Nature to execute, not by interfering in her functions but by a conscious regard on her which she transmutes at once or after much difficulty into translating idea and dynamic impetus and significant figure.” CWSA-23/The Synthesis of Yoga/p-236 “If one has walked long and steadily in the path, the faith of the heart will remain under the fiercest adverse pressure; even if it is concealed or apparently overborne, it will take the first opportunity to re-emerge. For something higher than either heart or intellect upholds it in spite of the worst stumblings and through the most prolonged failure. But even to the experienced sadhaka such falterings or overcloudings bring a retardation of his progress and they are exceedingly dangerous to the novice. It is therefore necessary from the beginning to understand and accept the arduous difficulty of the path and to feel the need of a faith which to the intellect may seem blind, but yet is wiser than our reasoning intelligence. For this faith is a support from above; it is the brilliant shadow thrown by a secret light that exceeds the intellect and its data; it is the heart of a hidden knowledge that is not at the mercy of immediate appearances. Our faith, persevering, will be justified in its works and will be lifted and transfigured at last into the self-revelation of a divine knowledge. Always we must adhere to the injunction of the Gita, “Yoga must be continually applied with a heart free from despondent sinking.” (Th Gita-6.23) Always we must repeat to the doubting intellect the promise of the Master, “I will surely deliver thee from all sin and evil; do not grieve.” (The Gita-18.66) At the end, the flickerings of faith will cease; for we shall see his face and feel always the Divine Presence.” CWSA-23/The Synthesis of Yoga/p-245 "If such be the intention of the Supreme within him, the liberated soul (traditional Sadhak) 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. But it (Sadhak of integral Yoga) may too be called to a work which 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." CWSA-23/The Synthesis of Yoga/p-268 “The last two sentences contain indeed the whole gist of the matter. The true salvation or the true freedom from the chain of rebirth is not the rejection of terrestrial life or the individual’s escape by a spiritual self-annihilation, even as the true renunciation is not the mere physical abandonment of family and society; it is the inner identification with the Divine in whom there is no limitation of past life and future birth but instead the eternal existence of the unborn Soul. He who is free inwardly, even doing actions, does nothing at all, says the Gita ; (The Gita-3.30) for it is Nature that works in him under the control of the Lord of Nature. Equally, even if he assumes a hundred times the body, he is free from any chain of birth or mechanical wheel of existence since he lives in the unborn and undying spirit and not in the life of the body. Therefore attachment to the escape from rebirth is one of the idols which, whoever keeps, the sadhaka of the integral Yoga must break and cast away from him. For his Yoga is not limited to the realisation of the Transcendent beyond all world by the individual soul; it embraces also the realisation of the Universal, “the sum-total of all souls”, and cannot therefore be confined to the movement of a personal salvation and escape. Even in his transcendence of cosmic limitations he is still one with all in God; a divine work remains for him in the universe.” CWSA-23/The Synthesis of Yoga/p-270-271 “To arrive then at this settled divine status (Self-possession) must be the object of our concentration. The first step in concentration must be always to accustom the discursive mind to a settled unwavering pursuit of a single course of connected thought on a single subject and this it must do undistracted by all lures and alien calls on its attention. Such concentration is common enough in our ordinary life, but it becomes more difficult when we have to do it inwardly without any outward object or action on which to keep the mind; yet this inward concentration is what the seeker of knowledge must effect. Nor must it be merely the consecutive thought of the intellectual thinker, whose only object is to conceive and intellectually link together his conceptions. It is not, except perhaps at first, a process of reasoning that is wanted so much as a dwelling so far as possible on the fruitful essence of the idea which by the insistence of the soul’s will upon it must yield up all the facets of its truth. Thus if it be the divine Love that is the subject of concentration, it is on the essence of the idea of God as Love that the mind should concentrate in such a way that the various manifestation of the divine Love should arise luminously, not only to the thought, but in the heart and being and vision of the sadhaka. The thought may come first and the experience afterwards, but equally the experience may come first and the knowledge arise out of the experience. Afterwards the thing attained has to be dwelt on and more and more held till it becomes a constant experience and finally the dharma or law of the being.” CWSA-23/The Synthesis of Yoga/p-323 “Ordinarily, once this state is obtained, strenuous concentration will be found no longer necessary. A free concentration of will using thought merely for suggestion and the giving of light to the lower members will take its place. This Will will then insist on the physical being, the vital existence, the heart and the mind remoulding themselves in the forms of the Divine which reveal themselves out of the silent Brahman . By swifter or slower degrees according to the previous preparation and purification of the members, they will be obliged with more or less struggle to obey the law of the will and its thought-suggestion, so that eventually the knowledge of the Divine takes possession of our consciousness on all its planes and the image of the Divine is formed in our human existence even as it was done by the old Vedic Sadhakas. For the integral Yoga this is the most direct and powerful discipline. ” CWSA-23/The Synthesis of Yoga/p-324-325 “For the sadhaka of an integral Yoga none of these reasons are valid. With weakness and selfishness, however spiritual in their guise or trend, he can have no dealings; a divine strength and courage and a divine compassion and helpfulness are the very stuff of that which he would be, they are that very nature of the Divine which he would take upon himself as a robe of spiritual light and beauty. The revolvings of the great wheel bring to him no sense of terror or giddiness; he rises above it in his soul and knows from above their divine law and their divine purpose. The difficulty of harmonising the divine life with human living, of being in God and yet living in man is the very difficulty that he is set here to solve and not to shun. He has learned that the joy, the peace and the deliverance are an imperfect crown and no real possession if they do not form a state secure in itself, inalienable to the soul, not dependent on aloofness and inaction but firm in the storm and the race and the battle, unsullied whether by the joy of the world or by its suffering. The ecstasy of the divine embrace will not abandon him because he obeys the impulse of divine love for God in humanity; or if it seems to draw back from him for a while, he knows by experience that it is to try and test him still farther so that some imperfection in his own way of meeting it may fall away from him. Personal salvation he does not seek except as a necessity for the human fulfilment and because he who is himself in bonds cannot easily free others, — though to God nothing is impossible; for a heaven of personal joys he has no hankerings even as a hell of personal sufferings has for him no terrors. If there is an opposition between the spiritual life and that of the world, it is that gulf which he is here to bridge, that opposition which he is here to change into a harmony. If the world is ruled by the flesh and the devil, all the more reason that the children of Immortality should be here to conquer it for God and the Spirit. If life is an insanity, then there are so many million souls to whom there must be brought the light of divine reason; if a dream, yet is it real within itself to so many dreamers who must be brought either to dream nobler dreams or to awaken; or if a lie, then the truth has to be given to the deluded. Nor, if it be said that only by the luminous example of escape from the world can we help the world, shall we accept that dogma, since the contrary example of great Avataras is there to show that not only by rejecting the life of the world as it is can we help, but also and more by accepting and uplifting it. And if it is a play of the All-Existence, then we may well consent to play out our part in it with grace and courage, well take delight in the game along with our divine Playmate.” CWSA-23/The Synthesis of Yoga/p-327-328 “Nor is it enough for the sadhaka to have the utter realisation only in the trance of Samadhi or in a motionless quietude, but he must in trance or in waking, in passive reflection or energy of action be able to remain in the constant Samadhi of the firmly founded Brahmic consciousness. But if or when our conscious being has become sufficiently pure and clear, then there is a firm station in the higher consciousness. The impersonalised Jiva, one with the universal or possessed by the Transcendent, lives high-seated above and looks down undisturbed at whatever remnants of the old working of Nature may revisit the system. He cannot be moved by the workings of the three modes of Prakriti in his lower being, nor can he be shaken from his station by the attacks even of grief and suffering. And finally, there being no veil between, the higher peace overpowers the lower disturbance and mobility. There is a settled silence in which the soul can take sovereign possession of itself above and below and altogether.” CWSA-23/The Synthesis of Yoga/p-364-365 “These ideas of dream and illusion are simply results in our still existent mentality of the new poise of the Jiva and its denial of the claim made upon it by its old mental associations and view of life and existence. In reality, the Prakriti does not act for itself or by its own motion, but with the Self as lord; for out of that Silence wells all this action , that apparent Void looses out as if into movement all these infinite riches of experience. To this realisation the sadhaka of the integral Yoga must arrive by the process that we shall hereafter describe. What then, when he so resumes his hold upon the universe and views no longer himself in the world but the cosmos in himself, will be the position of the Jiva or what will fill in his new consciousness the part of the ego-sense? There will be no ego-sense even if there is a sort of individualisation for the purposes of the play of universal consciousness in an individual mind and frame; and for this reason that all will be unforgettably the One and every Person or Purusha will be to him the One in many forms or rather in many aspects and poises, Brahman acting upon Brahman , one Nara-Narayana everywhere. In that larger play of the Divine the joy of the relations of divine love also is possible without the lapse into the ego-sense, — just as the supreme state of human love likewise is described as the unity of one soul in two bodies. The ego-sense is not indispensable to the world-play in which it is so active and so falsifies the truth of things; the truth is always the One at work on itself, at play with itself, infinite in unity, infinite in multiplicity. When the individualised consciousness rises to and lives in that truth of the cosmic play, then even in full action, even in possession of the lower being the Jiva remains still one with the Lord, and there is no bondage and no delusion. He is in possession of Self and released from the ego.” CWSA-23/The Synthesis of Yoga/p-366-367 “For our real self is not the individual mental being, that is only a figure, an appearance; our real self is cosmic, infinite, it is one with all existence and the inhabitant of all existences. The self behind our mind, life and body is the same as the self behind the mind, life and body of all our fellow-beings, (There is one Spiritual being and many Psychic beings.) and if we come to possess it, we shall naturally, when we turn to look out again upon them, tend to become one with them in the common basis of our consciousness. It is true that the mind opposes any such identification and if we allow it to persist in its old habits and activities, it will rather strive to bring again its veil of dissonances over our new realisation and possession of self than to shape and subject itself to this true and eternal vision of things. But in the first place, if we have proceeded rightly on the path of our Yoga, we shall have attained to Self through a purified mind and heart, and a purified mind is one that is necessarily passive and open to the knowledge . Secondly, even the mind in spite of its tendency to limit and divide can be taught to think in the rhythm of the unifying Truth instead of the broken terms of the limiting appearance. We must therefore accustom it by meditation and concentration to cease to think of things and beings as separately existent in themselves and rather to think always of the One everywhere and of all things as the One. Although we have spoken hitherto of the withdrawing motion of the Jiva as the first necessity of knowledge and as if it were to be pursued alone and by itself, yet in fact it is better for the sadhaka of the integral Yoga to unite the two movements. (1) By one he will find the self within, (2) by the other he will find that self in all that seems to us at present to be outside us. It is possible indeed to begin with the latter movement, to realise all things in this visible and sensible existence as God or Brahman or Virat Purusha and then to go beyond to all that is behind the Virat . But this has its inconveniences and it is better, if that be found possible, to combine the two movements.” CWSA-23/The Synthesis of Yoga/p-370-371 “This realisation of all things as God or Brahman has, as we have seen, three aspects of which we can conveniently make three successive stages of experience. First, there is the Self in whom all beings exist. The Spirit, the Divine has manifested itself as infinite self-extended being, self-existent, pure, not subject to Time and Space, but supporting Time and Space as figures of its consciousness. It is more than all things and contains them all within that self-extended being and consciousness, not bound by anything that it creates, holds or becomes, but free and infinite and all-blissful. It holds them, in the old image, as the infinite ether contains in itself all objects. This image of the ethereal (Akasha) Brahman may indeed be of great practical help to the sadhaka who finds a difficulty in meditating on what seems to him at first an abstract and unseizable idea. In the image of the ether, not physical but an encompassing ether of vast being, consciousness and bliss, he may seek to see with the mind and to feel in his mental being this supreme existence and to identify it in oneness with the self within him. By such meditation the mind may be brought to a favourable state of predisposition in which, by the rending or withdrawing of the veil, the supramental vision may flood the mentality and change entirely all our seeing. And upon that change of seeing, as it becomes more and more potent and insistent and occupies all our consciousness, there will supervene eventually a change of becoming so that what we see we become. We shall be in our self-consciousness not so much cosmic as ultra-cosmic, infinite. Mind and life and body will then be only movements in that infinity which we have become, and we shall see that what exists is not world at all but simply this infinity of spirit in which move the mighty cosmic harmonies of its own images of self-conscious becoming.” CWSA-23/The Synthesis of Yoga/p-371 “The sadhaka of an integral Yoga will take an integral view of his goal and seek its integral realisation. The Divine has many essential modes of His eternal self-manifestation, possesses and finds Himself on many planes and through many poles of His being; to each mode its purpose, to each plane or pole its fulfilment both in the apex and the supreme scope of the eternal Unity. It is necessarily through the individual Self that we must arrive at the One, for that is the basis of all our experience. By Knowledge we arrive at identity with the One; for there is, in spite of the Dualist, an essential identity by which we can plunge into our Source and free ourselves from all bondage to individuality and even from all bondage to universality. Nor is the experience of that identity a gain for knowledge only or for the pure state of abstract being. The height of all our action also, we have seen, is the immersion of ourselves in the Lord through unity with the divine Will or Conscious-Power by the way of works; the height of love is the rapturous immersion of ourselves in unity of ecstatic delight with the object of our love and adoration. But again for divine works in the world the individual Self converts itself into a centre of consciousness through which the divine Will, one with the divine Love and Light, pours itself out in the multiplicity of the universe. We arrive in the same way at our unity with all our fellow-beings through the identity of this self with the Supreme and with the self in all others. At the same time in the action of Nature we preserve by it as soul-form of the One a differentiation which enables us to preserve relations of difference in Oneness with other beings and with the Supreme Himself. The relations will necessarily be very different in essence and spirit from those which we had when we lived entirely in the Ignorance and Oneness was a mere name or a struggling aspiration of imperfect love, sympathy or yearning. Unity will be the law, difference will be simply for the various enjoyment of that unity. Neither descending again into that plane of division which clings to the separation of the ego-sense nor attached to an exclusive seeking for pure identity which cannot have to do with any play of difference, we shall embrace and reconcile the two poles of being where they meet in the infinity of the Highest.” CWSA-23/The Synthesis of Yoga/p-377-378 “But the sadhaka of the integral Yoga has to harmonise all so that they may become a plenary and equal unity of the full realisation of Sachchidananda. Here the last difficulty of mind meets him, its inability to hold at once the unity and the multiplicity. It is not altogether difficult to arrive at and dwell in a pure infinite or even, at the same time, a perfect global experience of the Existence which is Consciousness which is Delight. The mind may even extend its experience of this Unity to the multiplicity so as to perceive it immanent in the universe and in each object, force, movement in the universe or at the same time to be aware of this Existence-Consciousness-Bliss containing the universe and enveloping all its objects and originating all its movements. It is difficult indeed for it to unite and harmonise rightly all these experiences; but still it can possess Sachchidananda at once in himself and immanent in all and the continent of all. But with this to unite the final experience of all this as Sachchidananda and possess objects, movements, forces, forms as no other than He, is the great difficulty for mind. Separately any of these things may be done; the mind may go from one to the other, rejecting one as it arrives at another and calling this the lower or that the higher existence. But to unify without losing, to integralise without rejecting is its supreme difficulty .” CWSA-23/The Synthesis of Yoga/p-399 “When the sadhaka has followed the discipline of withdrawal from the various identifications of the self with the ego, the mind, the life, the body, he has arrived at realisation by knowledge of a pure, still, self-aware existence, one, undivided, peaceful, inactive, undisturbed by the action of the world. The only relation that this Self seems to have with the world is that of a disinterested Witness not at all involved in or affected or even touched by any of its activities. If this state of consciousness is pushed farther one becomes aware of a self even more remote from world-existence; all that is in the world is in a sense in that Self and yet at the same time extraneous to its conscious- ness, non-existent in its existence, existing only in a sort of unreal mind, — a dream therefore, an illusion. This aloof and transcendent Real Existence may be realised as an utter Self of one’s own being; or the very idea of a self and of one’s own being may be swallowed up in it, so that it is only for the mind an unknowable That, unknowable to the mental consciousness and without any possible kind of actual connection or commerce with world-existence. It can even be realised by the mental being as a Nihil, Non-Existence or Void, but a Void of all that is in the world, a Non-existence of all that is in the world and yet the only Reality. To proceed farther towards that Transcendence by concentration of one’s own being upon it is to lose mental existence and world-existence altogether and cast oneself into the Unknowable.” CWSA-23/The Synthesis of Yoga/p-401 “The difficulty is created by the exclusive concentration of the mental being on its plane of pure existence in which consciousness is at rest in passivity and delight of existence at rest in peace of existence. It has to embrace also its plane of conscious force of existence in which consciousness is active as power and will and delight is active as joy of existence. Here the difficulty is that mind is likely to precipitate itself into the consciousness of Force instead of possessing it. The extreme mental state of precipitation into Nature is that of the ordinary man who takes his bodily and vital activity and the mind-movements dependent on them for his whole real existence and regards all passivity of the soul as a departure from existence and an approach towards nullity. He lives in the superficies of the active Brahman and while to the silent soul exclusively concentrated in the passive self all activities are mere name and form, to him they are the only reality and it is the Self that is merely a name. In one the passive Brahman stands aloof from the active and does not share in its consciousness; in the other the active Brahman stands aloof from the passive and does not share in its consciousness nor wholly possess its own. Each is to the other in these exclusivenesses an inertia of status or an inertia of mechanically active non-possession of self if not altogether an unreality. But the sadhaka who has once seen firmly the essence of things and tasted thoroughly the peace of the silent Self, is not likely to be content with any state which involves loss of self-knowledge or a sacrifice of the peace of the soul. He will not precipitate himself back into the mere individual movement of mind and life and body with all its ignorance and straining and distur- bance. Whatever new status he may acquire, will only satisfy him if it is founded upon and includes that which he has already found to be indispensable to real self-knowledge, self-delight and self-possession.” CWSA-23/The Synthesis of Yoga/p-407 “In the Vijnana the right relation and action of Purusha and Prakriti are found, because there they become unified and the Divine is no longer veiled in Maya. All is his action. The Jiva no longer says “I think, I act, I desire, I feel”; he does not even say like the sadhaka striving after unity but before he has reached it, “As appointed by Thee seated in my heart, I act.” For the heart, the centre of the mental consciousness is no longer the centre of origination but only a blissful channel. He is rather aware of the Divine seated above, lord of all, adhisthita, as well as acting within him. And seated himself in that higher being, parardhe, paramasyam paravati, he can say truly and boldly, “God himself by his Prakriti knows, acts, loves, takes delight through my individuality and its figures and fulfils there in its higher and divine measures the multiple lıla which the Infinite for ever plays in the universality which is himself for ever.” CWSA-23/The Synthesis of Yoga/p-496-497 “On the other hand, the way of devotion is impossible if the personality of the Divine cannot be taken as a reality, a real reality and not a hypostasis of the illusion. There can be no love without a lover and beloved. If our personality is an illusion and the Personality to whom our adoration rises only a primary aspect of the illusion, and if we believe that, then love and adoration must at once be killed, or can only survive in the illogical passion of the heart denying by its strong beats of life the clear and dry truths of the reason. To love and adore a shadow of our minds or a bright cosmic phenomenon which vanishes from the eye of Truth, may be possible, but the way of salvation cannot be built upon a foundation of wilful self-deception. The bhakta indeed does not allow these doubts of the intellect to come in his way; he has the divinations of his heart, and these are to him sufficient. But the sadhaka of the integral Yoga has to know the eternal and ultimate Truth and not to persist to the end in the delight of a Shadow. If the impersonal is the sole enduring truth, then a firm synthesis is impossible. He can at most take the divine personality as a symbol, a powerful and effective fiction, but he will have in the end to overpass it and to abandon devotion for the sole pursuit of the ultimate knowledge. He will have to empty being of all its symbols, values, contents in order to arrive at the featureless Reality.” CWSA-24/The Synthesis of Yoga/p-577-578 “But the moment the individual soul leans away from the universal and transcendent truth of its being, leans towards ego, tries to make this will a thing of its own, a separate personal energy, that will changes its character: it becomes an effort, a straining, a heat of force which may have its fiery joys of effectuation and of possession, but has also its afflicting recoils and pain of labour. It is this that turns in each instrument into an intellectual, emotional, dynamic, sensational or vital will of desire, wish, craving. Even when the instruments per se are purified of their own apparent initiative and particular kind of desire, this imperfect tapas may still remain, and so long as it conceals the source or deforms the type of the inner action, the soul has not the bliss of liberty, or can only have it by refraining from all action; even, if allowed to persist, it will rekindle the pranic or other desires or at least throw a reminiscent shadow of them on the being. This spiritual seed or beginning of desire too must be expelled, renounced, cast away: the sadhaka must either choose an active peace and complete inner silence or lose individual initiation, sankalparambha, in a unity with the universal will, the tapas of the divine Shakti. The passive way is to be inwardly immobile, without effort, wish, expectation or any turn to action, niscesta, anıha, nirapeksa, nivritta; the active way is to be thus immobile and impersonal in the mind, but to allow the supreme Will in its spiritual purity to act through the purified instruments. Then, if the soul abides on the level of the spiritualised mentality, it becomes an instrument only, but is itself without initiative or action, niskriya, sarvarambha-parityagı. But if it rises to the gnosis, it is at once an instrument and a participant in the bliss of the divine action and the bliss of the divine Ananda ; it unifies in itself the prakriti and the purusa .” CWSA-24/The Synthesis of Yoga/p-676 “This equal poise in action is especially necessary for the sadhaka of the integral Yoga. First, he must acquire that equal assent and understanding which will respond to the law of the divine action without trying to impose on it a partial will and the violent claim of a personal aspiration. A wise impersonality, a quiescent equality, a universality which sees all things as the manifestations of the Divine, the one Existence, is not angry, troubled, impatient with the way of things or on the other hand excited, over-eager and precipitate, but sees that the law must be obeyed and the pace of time respected, observes and understands with sympathy the actuality of things and beings, but looks also behind the present appearance to their inner significances and forward to the unrolling of their divine possibilities, is the first thing demanded of those who would do works as the perfect instruments of the Divine. But this impersonal acquiescence is only the basis. Man is the instrument of an evolution which wears at first the mask of a struggle, but grows more and more into its truer and deeper sense of a constant wise adjustment and must take on in a rising scale the deepest truth and significance — now only underlying the adjustment and struggle — of a universal harmony. The perfected human soul must always be an instrument for the hastening of the ways of this evolution. For that a divine power acting with the royalty of the divine will in it must be in whatever degree present in the nature. But to be accomplished and permanent, steadfast in action, truly divine, it has to proceed on the basis of a spiritual equality, a calm, impersonal and equal self-identification with all beings, an understanding of all energies. The Divine acts with a mighty power in the myriad workings of the universe, but with the supporting light and force of an imperturbable oneness, freedom and peace. That must be the type of the perfected soul’s divine works. And equality is the condition of the being which makes possible this changed spirit in the action.” CWSA-24/The Synthesis of Yoga/p-700-701 “The first business of the sadhaka is to see whether he has the perfect equality, how far he has gone in this direction or else where is the flaw, and to exercise steadily his will on his nature or invite the will of the Purusha to get rid of the defect and its causes. There are four things that he must have; first, equality in the most concrete practical sense of the word, samata, freedom from mental, vital, physical preferences, an even acceptance of all God’s workings within and around him; secondly, a firm peace and absence of all disturbance and trouble, santi; thirdly, a positive inner spiritual happiness and spiritual ease of the natural being which nothing can lessen, sukham; fourthly, a clear joy and laughter of the soul embracing life and existence. To be equal is to be infinite and universal, not to limit oneself, not to bind oneself down to this or that form of the mind and life and its partial preferences and desires. But since man in his present normal nature lives by his mental and vital formations, not in the freedom of his spirit, attachment to them and the desires and preferences they involve is also his normal condition. To accept them is at first inevitable, to get beyond them exceedingly difficult and not, perhaps, altogether possible so long as we are compelled to use the mind as the chief instrument of our action. The first necessity therefore is to take at least the sting out of them, to deprive them, even when they persist, of their greater insistence, their present egoism, their more violent claim on our nature.” CWSA-24/The Synthesis of Yoga/p-721-722, “The test that we have done this is the presence of an undisturbed calm in the mind and spirit. The sadhaka must be on the watch as the witnessing and willing Purusha behind or, better, as soon as he can manage it, above the mind, and repel even the least indices or incidence of trouble, anxiety, grief, revolt, disturbance in his mind. If these things come, he must at once detect their source, the defect which they indicate, the fault of egoistic claim, vital desire, emotion or idea from which they start and this he must discourage by his will, his spiritualised intelligence, his soul unity with the Master of his being. On no account must he admit any excuse for them, however natural, righteous in seeming or plausible, or any inner or outer justification. If it is the prana which is troubled and clamorous, he must separate himself from the troubled prana, keep seated his higher nature in the buddhi and by the buddhi school and reject the claim of the desire-soul in him; and so too if it is the heart of emotion that makes the clamour and the disturbance. If on the other hand it is the will and intelligence itself that is at fault, then the trouble is more difficult to command, because then his chief aid and instrument becomes an accomplice of the revolt against the divine Will and the old sins of the lower members take advantage of this sanction to raise their diminished heads. Therefore there must be a constant insistence on one main idea, the self-surrender to the Master of our being, God within us and in the world, the supreme Self, the universal Spirit. 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. This complete self-surrender must be the chief mainstay of the sadhak a because it is the only way, apart from complete quiescence and indifference to all action, — and that has to be avoided, — by which the absolute calm and peace can come. The persistence of trouble, asanti, the length of time taken for this purification and perfection, itself must not be allowed to become a reason for discouragement and impatience. It comes because there is still something in the nature which responds to it, and the recurrence of trouble serves to bring out the presence of the defect, put the sadhaka upon his guard and bring about a more enlightened and consistent action of the will to get rid of it. When the trouble is too strong to be kept out, it must be allowed to pass and its return discouraged by a greater vigilance and insistence of the spiritualised buddhi. Thus persisting, it will be found that these things lose their force more and more, become more and more external and brief in their recurrence, until finally calm becomes the law of the being. This rule persists so long as the mental buddhi is the chief instrument; but when the supramental light takes possession of mind and heart, then there can be no trouble, grief or disturbance; for that brings with it a spiritual nature of illumined strength in which these things can have no place. There the only vibrations and emotions are those which belong to the anandamaya nature of divine unity.” CWSA-24/The Synthesis of Yoga/p-722-724 “This however is a stage and not the whole perfection. The existence, however comparatively large and free, is still subject to the inferior nature. The sattwic, rajasic and tamasic ego is diminished but not eliminated; or if it seems to disappear, it has only sunk in our parts of action into the universal operation of the gunas , remains involved in them and is still working in a covert, subconscient fashion and may force itself to the front at any time. The sadhaka has therefore first to keep the idea and get the realisation of a one self or spirit in all behind all these workings (universalization of Consciousness). He must be aware behind Prakriti of the one supreme and universal Purusha . He must see and feel not only that all is the self-shaping of the one Force, Prakriti or Nature, but that all her actions are those of the Divine in all, the one Godhead in all, however veiled, altered and as it were perverted — for perversion comes by a conversion into lower forms — by transmission through the ego and the gunas. This will farther diminish the open or covert insistence of the ego and, if thoroughly realised, it will make it difficult or impossible for it to assert itself in such a way as to disturb or hamper the farther progress. The ego-sense will become, so far as it interferes at all, a foreign intrusive element and only a fringe of the mist of the old ignorance hanging on to the outskirts of the consciousness and its action. And, secondly, the universal Shakt i must be realised, must be seen and felt and borne in the potent purity of its higher action, its supramental and spiritual workings. This greater vision of the Shakti will enable us to escape from the control of the gunas , to convert them into their divine equivalents and dwell in a consciousness in which the Purusha and Prakriti are one and not separated or hidden in or behind each other. There the Shakti will be in its every movement evident to us and naturally, spontaneously, irresistibly felt as nothing else but the active presence of the Divine, the shape of power of the supreme Self and Spirit.” CWSA-24/The Synthesis of Yoga/p-763 “There is however a possibility of arriving at this result without the passage through the passivity of the mental Purusha, by a more persistently and predominantly kinetic Yoga. Or there may be a combination of both the methods, alternations between them and an ultimate fusion. And here the problem of spiritual action assumes a more simple form. In this kinetic movement there are three stages. (1) In the first the Jiva is aware of the supreme Shakti, receives the power into himself and uses it under her direction, with a certain sense of being the subordinate doer, a sense of minor responsibility in the action, — even at first, it may be, a responsibility for the result; but that disappears, for the result is seen to be determined by the higher Power, and only the action is felt to be partly his own. (2) The sadhaka then feels that it is he who is thinking, willing, doing, but feels too the divine Shakti or Prakriti behind driving and shaping all his thought, will, feeling and action: the individual energy belongs in a way to him, but is still only a form and an instrument of the universal divine Energy. (3) The Master of the Power may be hidden from him for a time by the action of the Shakti, or he may be aware of the Ishwara sometimes or continually manifest to him. In the latter case there are three things present to his consciousness, (1) himself as the servant of the Ishwara, the Shakti behind as a great Power supplying the energy, shaping the action, formulating the results, the Ishwara above determining by his will the whole action. (2) In the second stage the individual doer disappears, but there is not necessarily any quietistic passivity; there may be a full kinetic action, only all is done by the Shakti . It is her power of knowledge which takes shape as thought in the mind; the sadhaka has no sense of himself thinking, but of the Shakti thinking in him. The will and the feelings and action are also in the same way nothing but a formation, operation, activity of the Shakti in her immediate presence and full possession of all the system. (3) The sadhaka does not think, will, act, feel, but thought, will, feeling, action happen in his system. The individual on the side of action has disappeared into oneness with universal Prakriti, has become an individualised form and action of the divine Shakti . He is still aware of his personal existence, but it is as the Purusha supporting and observing the whole action, conscious of it in his self-knowledge and enabling by his participation the divine Shakti to do in him the works and the will of the Ishwara . The Master of the power is then sometimes hidden by the action of the power, sometimes appears governing it and compelling its workings. Here too there are three things present to the consciousness, (1) the Shakti carrying on all the knowledge, thought, will, feeling, action for the Ishwara in an instrumental human form, the Ishwara, the Master of existence governing and compelling all her action, and ourself as the soul, the Purusha of her individual action enjoying all the relations with him which are created by her workings. (2) There is another form of this realisation in which the Jiva disappears into and becomes one with the Shakti and there is then only the play of the Shakti with the Ishwara, Mahadeva and Kali, Krishna and Radha, the Deva and the Devi. (3) This is the intensest possible form of the Jiva’s realisation of himself as a manifestation of Nature, a power of the being of the Divine, para prakritir jıva-bhuta. ” CWSA-24/The Synthesis of Yoga/p-768-769 “The faith demanded of us both in its general principle and its constant particular application amounts to a large and ever increasing and a constantly purer, fuller and stronger assent of the whole being and all its parts to the presence and guidance of God and the Shakti. The faith in the Shakti, as long as we are not aware of and filled with her presence, must necessarily be preceded or at least accompanied by a firm and virile faith in our own spiritual will and energy and our power to move successfully towards unity and freedom and perfection. Man is given faith in himself, his ideas and his powers that he may work and create and rise to greater things and in the end bring his strength as a worthy offering to the altar of the Spirit. This spirit, says the Scripture, is not to be won by the weak, nayamatma balahınena labhyah . . All paralysing self-distrust has to be discouraged, all doubt of our strength to accomplish, for that is a false assent to impotence, an imagination of weakness and a denial of the omnipotence of the spirit. A present incapacity, however heavy may seem its pressure, is only a trial of faith and a temporary difficulty and to yield to the sense of inability is for the seeker of the integral Yoga a non-sense, for his object is a development of a perfection that is there already, latent in the being, because man carries the seed of the divine life in himself, in his own spirit, the possibility of success is involved and implied in the effort and victory is assured because behind is the call and guidance of an omnipotent power. At the same time this faith in oneself must be purified from all touch of rajasic egoism and spiritual pride. The sadhaka should keep as much as possible in his mind the idea that his strength is not his own in the egoistic sense but that of the divine universal Shakti and whatever is egoistic in his use of it must be a cause of limitation and in the end an obstacle. The power of the divine universal Shakti which is behind our aspiration is illimitable, and when it is rightly called upon it cannot fail to pour itself into us and to remove whatever incapacity and obstacle, now or later; for the times and durations of our struggle while they depend at first, instrumentally and in part, on the strength of our faith and our endeavour, are yet eventually in the hands of the wisely determining secret Spirit, alone the Master of the Yoga, the Ishwara .” CWSA-24/The Synthesis of Yoga/p-779-780 OM TAT SAT Download this WEB PAGE as a PDF file: There are two types of liberated Souls. The first type of liberated Soul or a Sadhaka of traditional Yoga, ‘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 or a Sadhaka of integral Yoga, 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.’ Sri Aurobindo insists that the second type of liberated Souls remain accountable for their Sadhana through large Divine action, record the descending overhead Divine Wisdom and enrich Earth's atmosphere through the descent of Divine Love, Delight and Beauty. (Ref: CWSA-23/The Synthesis of Yoga/p-268)

Sri Matri Dhyana Mandir Flower Offering 18 January 2026 1 January 2026 25 December 2025 10 December 2025 5 December 2025 1 December 2025 30 November 2025 28 November 2025 24 November 2025 17 November 2025 3 October 2025 25 September 2025 “The lack of receptivity of the earth and men is mostly responsible for the decision Sri Aurobindo has taken regarding his body. But one thing is certain: what has happened on the physical plane affects in no way the truth of his teaching. All that he has said is perfectly true and remains so. Time and the course of events will prove it abundantly.” 8 December 1950 The Mother The Mother’s Centenary Works/13/p-7 “When Sri Aurobindo left, he said, "I will return in a being formed supramentally – entirely conscious, with full capacities."" The Mother The Mother's Agenda/July 6, 1963 “If, for any reason this body (The Mother’s body) becomes unusable, the universal Mother will again start manifesting in hundreds of individualities according to their capacity and receptivity, each one being a partial manifestation of the Universal Consciousness.” The Mother The Mother’s Agenda-11/p-346 “And if you do not want your body to fail you, avoid wasting your energies in useless agitation. Whatever you do, do it in a quiet and composed poise. In peace and silence is the greatest strength.” The Mother The Mother’s Agenda-8/p-365,

A Tribute to Pranab Da “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.” Sri Aurobindo CWSA-23/The Synthesis of Yoga/p-11 “But in the gnostic way of being and living the will of the spirit must directly control and determine the movements and law of the body. For the law of the body arises from the subconscient or inconscient: but in the gnostic being the subconscient will have become conscious and subject to the supramental control, penetrated with its light and action; the basis of inconscience with its obscurity and ambiguity, its obstruction or tardy responses will have been transformed into a lower or supporting superconscience by the supramental emergence.” Sri Aurobindo CWSA-22/The Life Divine/p-1021 A Tribute to Dada (Sri Aurobindo International Centre of Education is considered as the heart centre of Sri Aurobindo Ashram, Pondicherry, and its Physical Education Department is identified as the most disciplined and gathering together of number of strong Souls. Pranab Da is considered the strongest among them and he carries along with him The Mother’s tremendous force of Truth and Purity. Sri Aurobindo observed that an Integral Karma Yogi is a King, Leader, Captain of the journey and Commander and Pranab Da satisfied these conditions fully and till his last breath, he was concerned inwardly with Supramental Transformation and outwardly with harmony and discipline in Ashram living. As an Integral Jnana Yogi , he was a scout, guarding the Ashram from within and without, protecting it from evil’s hand and a pathfinder through Integral Education in general and a pioneer of Integral Physical Education in particular. His message to the world is clear that if we belittle concentration on rigorous physical training for any higher Mental and Spiritual quest, then we do not attain perfection and fullness of life, but shift the position of our imperfection. His strong vessel was equally ready to experience the Supreme Love of Integral Bhakti Yoga and he must have undergone this experience of boundless Love spreading over all the planes of Consciousness which was reflected from the latter part of his life and action. After Sri Babaji Maharaj left his body, he extended his Spiritual support, help and Grace to a large collectivity in Odisha dedicated for the Mother’s work and this concern was reflected till his last breath.) When I, along with my Ashram group of aspirant Souls met Dada , first, he informed us that the name of Berhampur city in Odisha is now changed to Brahmapur which means ‘the City of the Brahman .’ He also linked it with his home town Berhampur in West Bengal . Later, I came to understand that this outer effort of linking our existing place of stay with his past home was a means of building the inner link. Since then, when ever I get the least opportunity, I do not miss meeting Dada, and I am extremely grateful to his whole collective team who provided an opportunity to me to meet Dada, even during his critical health. Each time I met Dada, I found his centre of living changed more and more within and his faculty of fatherhood and deep care for his fellow brothers grew proportionately. In a letter, he observed, ‘I have gone through your ‘The Descent ’ (Feb-2005 & August-2005 issue) and found (it) interesting. Glad to know about your dedication for (the) Mother’s work.’ This paper, which received Dada’s attention and support, was later transformed into the book The Divine Bliss . Incidentally, when Dada left his earthly body, on that day (08.01.2010) I was present in Pondicherry and I had a strange Subconscient experience which is a fourth repetition of the same subtle physical sensation with whom my Soul is linked. It was the experience of dying to death, for the hours together that my heart was on the verge of failing till the period Dada left his body. (A similar experience of physical identification with a departing Soul repeated on 29.06.2011 at Pondicherry, the day on which the foremost Integral Yogi, Amalkiran (Sri K.D. Sethna) left his earthly body at the age of 106 years.) Dada’s life and death or beyond-life subtle Presence, are equally important for us in our journey towards the Eternal. Our experience with Pranab Da is still continuing and this was recently witnessed when I was on the verge of publishing a book ‘The Mother’s Manifestation.’ During the last moment I got the direction from the Mother that Her Divine manifestation will be incomplete without Dada. So the Divine gave me another opportunity to confirm my love and gratitude towards him through this new book. At Their Lotus Feet S.A. Maa Krishna Sri Matriniketan Ashram N.B. The above two books, ‘The Divine Bliss ’ and ‘The Mother’s Manifestation ,’ are updated at regular intervals. Later, a book, 'The Synthesis of Education , ' was released on the occasion of his birth centenary, 18.10.2023. The manuscripts of all three books are available here. Sri Matriniketan Ashram, Managed by The Mother’s International Centre Trust, Regd.No-146/24.11.97. Vill: Ramachandrapur, PO: Kukudakhandi-761100, Via: Brahmapur, Dist: Ganjam, State: Odisha, India, https://www.srimatriniketanashram.com/education/the-mothers-ideal-integral-school Download this WEB PAGE in PDF format: “It is my firm conviction that in the present Ashram set-up (after the Mahasamadhi of the Mother), only a man having Supramental Realisation can handle effectively all our Ashram problems and help us to match towards our goal of Integral Transformation . Any other efforts, done in a human way, will only add to the confusion already existing and are bound to end in abject failure .” Dada Sri Pranab Kumar Bhattacharya "Man can bring an enlightened will, an enlightened thought and enlightened emotions to the difficult work of his self-development; he can more and more subject to these more conscious and reflecting guides the inferior function of desire. In proportion as he can thus master and enlighten his lower self, he is man and no longer an animal. When he can begin to replace desire altogether by a still greater enlightened thought and sight and will in touch with the Infinite, consciously subject to a diviner will than his own, linked to a more universal and transcendent knowledge, he has commenced the ascent towards the superman; he is on his upward march towards the Divine. " Sri Aurobindo CWSA-23/The Synthesis of Yoga/p-80

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 CHAPTER I THE DEJECTION OF ARJUNA (1. The Yoga of the Dejection of Arjuna) प्रथमोऽध्यायः धृतराष्ट्र उवाच । कुरुक्षेत्रे समवेता युयुत्सवः मामकाः पाण्डवाश्चैव किमकुर्वत सञ्ज्य ॥१.१॥ dhṛtarāṣṭra uvāca dharmākṣētrē kurukṣētrē samavētā yuyutsavaḥ| māmakāḥ pāṇḍavāścaiva kimakurvata sañjaya||1.1|| 1. Dhritarashtra said: On the field of Kurukshetra, the field of the working out of the Dharma, gathered together, eager for battle, what did they, O Sanjaya, my people and the Pandavas? . ଧୃତରାଷ୍ଟ୍ର କହିଲେ: “ହେ ସଞ୍ଜୟ ଯୁଧ୍ୟ କରିବା ପାଇଁ ବ୍ୟାକୁଳ ଭାବରେ ସମବେତ ହୋଇଥିବା ମୋ ପୁତ୍ର ଏବଂ ପାଣ୍ଡୁ ପୁତ୍ରମାନେ ଅନ୍ତର ଯୁଧ୍ୟର ପ୍ରତୀକ ଧର୍ମକ୍ଷେତ୍ର ଓ ବାହ୍ୟ ଯୁଧ୍ୟର ପ୍ରତୀକ କୁରୁକ୍ଷେତ୍ରରେ କଣ କରୁଛନ୍ତି?” Dhritarashtra a dit : Sur le champ de Kurukshetra, le champ du travail du Dharma, rassemblés, avides de bataille, Ô Sanjaya, mon peuple et les Pandavas ? Supporting Material to pursue Integral Yoga: (1) Integral Yoga proposes to utilize nine tenths of time to wage inner war extending over nine inner worlds and one tenths of time is to be devoted to pursue outer war for manifestation of truth and wisdom in the outer world. (King Aswapati’s experience) “Assaults of Hell endured and Titan strokes And bore the fierce inner wounds that are slow to heal.” Savitri-230 “Or must fire always test the great of soul?” Savitri-423 “A million wounds gape in his (Avatara’s) secret heart.” Savitri-446, 2: “Are there not still million fights to wage?” Savitri-687, “A line from Savitri constantly haunts or assails me—it is when the Lord proposes that she come live a blissful life above, and she replies, “No, there are still too many battles to wage on earth.” That went deep into me, and it returns each time difficulties arise, as if to say, “Don’t complain.” And there are plenty!...” The Mother/The Mother’s Agenda-3/85, 17th February, 1962, सञ्जय उवाच । दृष्टवा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा । आचार्यमुपसङ्गम्य राजा वचनमब्रवीत् ॥१.२॥ sañjaya uvāca dṛṣṭvā tu pāṇḍavānīkaṃ vyūḍhaṃ duryōdhanastadā| ācāryamupasaṅgamya rājā vacanamabravīt||1.2|| 2. Sanjaya said: Then the prince Duryodhana, having seen the army of the Pandayas arrayed in battle order, approached his teacher and spoke these words: पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम् । व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता ॥ १.३ ॥ paśyaitāṃ pāṇḍuputrāṇāmācārya mahatīṃ camūm| vyūḍhāṃ drupadaputrēṇa tava śiṣyēṇa dhīmatā||1.3|| 3. "Behold this mighty host of the sons of Pandu, O Acharya, arrayed by Drupada's son, thy intelligent disciple. अत्र शूरा महेष्वासा भीमार्जुनसमा युधि । युयुधानो विराटश्च द्रुपदश्च महारथः ॥१.४॥ atra śūrā maheṣvāsā bhīmārjunasamā yudhi | yuyudhāno virāṭaśca drupadaśca mahārathaḥ ||1.4|| धृष्टकेतुश्चेकितानः काशिराजश्च वीर्यवान् । पुरुजित् कुन्तिभोजश्च् शैब्यश्च नरपुङ्गवः ॥१.५॥ dhṛṣṭaketuścekitānaḥ kāśirājaśca vīryavān | purujit kuntibhojaśca śaibyśca narapuṅgavaḥ ||1.5|| युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान । सौभद्रो द्रौपदेयाश्च सर्व एव महारथाः ॥१.६॥ yudhāmanyuśca vikrānta uttamaujāśca vīryavān| saubhadrō draupadēyāśca sarva ēva mahārathāḥ||1.6|| 4-6. Here in this mighty army are heroes and great bowmen who are equal in battle to Bhima and Arjuna: Yuyudhana, Virata and Drupada of the great car, Dhrishlaketu, Chekitana and the valiant prince of Kashi, Purujit and Kuntibhoja, and Shaibya, foremost among men; Yudhamanyu, the strong, and Uttamauja, the victorious; Subhadra's son (Abhimanyu) and the sons of Draupadi; all of them of great prowess. अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तं । नायका मम सैन्यस्य संज्ञार्थं ब्रवीमि ते ॥१.७॥ asmākaṃ tu viśiṣṭā yē tānnibōdha dvijōttama| nāyakā mama sainyasya saṃjñārthaṃ tān bravīmi tē||1.7|| भवान्भीष्मश्च कर्णश्च कृपश्च समितिञ्जयः । अश्वत्थामा विकर्णश्च सौमदत्तिर्जयद्रथः ॥ १.८ ॥ bhavānbhīṣmaśca karṇaśca kr̥paśca samitiñjayaḥ | aśvatthāmā vikarṇaśca saumadattirjayadrathaḥ || 1.8 || अन्ये च बहवः शूरा मदर्थे त्यक्तजीविताः । नानाशस्त्रप्रहरणाः सर्वे युद्धविशारदाः ॥१.९ ॥ anyē ca bahavaḥ śūrā madarthē tyaktajīvitāḥ | nānāśastrapraharaṇāḥ sarvē yuddhaviśāradāḥ ||1.9 || अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम् । पर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम् ॥ १.१० ॥ aparyāptaṁ tadasmākaṁ balaṁ bhīṣmābhirakṣitam | paryāptaṁ tvidamētēṣāṁ balaṁ bhīmābhirakṣitam || 1.10 || अयनेषु च सर्वेषु यथाभागमवस्थिताः । भीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि ॥ १.११ ॥ ayanēṣu ca sarvēṣu yathābhāgamavasthitāḥ | bhīṣmamēvābhirakṣantu bhavantaḥ sarva ēva hi || 1.11 || तस्य सञ्जनयन्हर्षं कुरुवृद्धः पितामहः । सिंहनादं विनद्योच्चैः शङ्खं दध्मौ प्रतापवान् ॥ १.१२ ॥ tasya sañjanayanharṣaṁ kuruvr̥ddhaḥ pitāmahaḥ | siṁhanādaṁ vinadyōccaiḥ śaṅkhaṁ dadhmau pratāpavān || 1.12 || ततः शङ्खाश्च भेर्यश्च पणवानकगोमुखाः । सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत् ॥१.१३ ॥ tataḥ śaṅkhāśca bhēryaśca paṇavānakagōmukhāḥ | sahasaivābhyahanyanta sa śabdastumulō:'bhavat ||1.13 || ततः श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ । माधवः पाण्डवश्चैव दिव्यौ शङ्खौ प्रदध्मतुः ॥ १.१४ ॥ tataḥ śvētairhayairyuktē mahati syandanē sthitau | mādhavaḥ pāṇḍavaścaiva divyau śaṅkhau pradadhmatuḥ || 1.14 || पाञ्चजन्यं हृषीकेशो देवदत्तं धनञ्जयः । पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदरः ॥ १.१५ ॥ pāñcajanyaṁ hr̥ṣīkēśō dēvadattaṁ dhanañjayaḥ | pauṇḍraṁ dadhmau mahāśaṅkhaṁ bhīmakarmā vr̥kōdaraḥ || 1.15 || अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः । नकुलः सहदेवश्च सुघोषमणिपुष्पकौ ॥ १.१६ ॥ anantavijayaṁ rājā kuntīputrō yudhiṣṭhiraḥ | nakulaḥ sahadēvaśca sughōṣamaṇipuṣpakau || 1.16 || काश्यश्च परमेष्वासः शिखण्डी च महारथः । धृष्टद्युम्नो विराटश्च सात्यकिश्चापराजितः ॥ १.१७ ॥ kāśyaśca paramēṣvāsaḥ śikhaṇḍī ca mahārathaḥ | dhr̥ṣṭadyumnō virāṭaśca sātyakiścāparājitaḥ || 1.17 || द्रुपदो द्रौपदेयाश्च सर्वशः पृथिवीपते । सौभद्रश्च महाबाहुः शङ्खान्दध्मुः पृथक्पृथक् ॥ १.१८ ॥ drupadō draupadēyāśca sarvaśaḥ pr̥thivīpatē | saubhadraśca mahābāhuḥ śaṅkhāndadhmuḥ pr̥thakpr̥thak || 1.18 || स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत् । नभश्च पृथिवीं चैव तुमुलो व्यनुनादयन् ॥ १.१९ ॥ sa ghōṣō dhārtarāṣṭrāṇāṁ hr̥dayāni vyadārayat | nabhaśca pr̥thivīṁ caiva tumulō vyanunādayan || 1.19 || अथ व्यवस्थितान्दृष्ट्वा धार्तराष्ट्रान्कपिध्वजः । प्रवृत्ते शस्त्रसम्पाते धनुरुद्यम्य पाण्डवः ॥ १.२० ॥ हृषीकेशं तदा वाक्यमिदमाह महीपते । atha vyavasthitāndr̥ṣṭvā dhārtarāṣṭrānkapidhvajaḥ | pravr̥ttē śastrasampātē dhanurudyamya pāṇḍavaḥ || 1.20 || hr̥ṣīkēśaṁ tadā vākyamidamāha mahīpatē | अर्जुन उवाच — सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत ॥ १.२१ ॥ arjuna uvāca — sēnayōrubhayōrmadhyē rathaṁ sthāpaya mē:'cyuta || 1.21 || यावदेतान्निरीक्षेऽहं योद्धुकामानवस्थितान् । कैर्मया सह योद्धव्यमस्मिन्रणसमुद्यमे ॥ १.२२ ॥ yāvadētānnirīkṣē:'haṁ yōddhukāmānavasthitān | kairmayā saha yōddhavyamasminraṇasamudyamē || 1.22 || योत्स्यमानानवेक्षेऽहं य एतेऽत्र समागताः । धार्तराष्ट्रस्य दुर्बुद्धेर्युद्धे प्रियचिकीर्षवः ॥ १.२३ ॥ yōtsyamānānavēkṣē:'haṁ ya ētē:'tra samāgatāḥ | dhārtarāṣṭrasya durbuddhēryuddhē priyacikīrṣavaḥ || 1.23 || सञ्जय उवाच — एवमुक्तो हृषीकेशो गुडाकेशेन भारत । सेनयोरुभयोर्मध्ये स्थापयित्वा रथोत्तमम् ॥ १.२४ ॥ sañjaya uvāca — ēvamuktō hr̥ṣīkēśō guḍākēśēna bhārata | sēnayōrubhayōrmadhyē sthāpayitvā rathōttamam || 1.24 || भीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम् । उवाच पार्थ पश्यैतान्समवेतान्कुरूनिति ॥ १.२५ ॥ bhīṣmadrōṇapramukhataḥ sarvēṣāṁ ca mahīkṣitām | uvāca pārtha paśyaitānsamavētānkurūniti || 1.25 || तत्रापश्यत्स्थितान्पार्थः पितॄनथ पितामहान् । आचार्यान्मातुलान्भ्रातॄन्पुत्रान्पौत्रान्सखींस्तथा ॥ १.२६ ॥ tatrāpaśyatsthitānpārthaḥ pitr̥̄natha pitāmahān | ācāryānmātulānbhrātr̥̄nputrānpautrānsakhīṁstathā || 1.26 || श्वशुरान्सुहृदश्चैवसेनयोरुभयोरपि । तान्समीक्ष्य स कौन्तेयः सर्वान्बन्धूनवस्थितान् ॥ १.२७ ॥ कृपया परयाविष्टो विषीदन्निदमब्रवीत् । śvaśurānsuhr̥daścaivasēnayōrubhayōrapi | tānsamīkṣya sa kauntēyaḥ sarvānbandhūnavasthitān || 1.27 || kr̥payā parayāviṣṭō viṣīdannidamabravīt | अर्जुन उवाच — दृष्ट्वेमान्स्वजनान्कृष्ण युयुत्सून्समुपस्थितान् ॥ १.२८ ॥ arjuna uvāca — dr̥ṣṭvēmānsvajanānkr̥ṣṇa yuyutsūnsamupasthitān || 1.28 || सीदन्ति मम गात्राणि मुखं च परिशुष्यति । वेपथुश्च शरीरे मे रोमहर्षश्च जायते ॥ १.२९ ॥ sīdanti mama gātrāṇi mukhaṁ ca pariśuṣyati | vēpathuśca śarīrē mē rōmaharṣaśca jāyatē || 1.29 || गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते । न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः ॥ १.३० ॥ gāṇḍīvaṁ sraṁsatē hastāttvakcaiva paridahyatē | na ca śaknōmyavasthātuṁ bhramatīva ca mē manaḥ || 1.30 || निमित्तानि च पश्यामि विपरीतानि केशव । न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे ॥ १.३१ ॥ nimittāni ca paśyāmi viparītāni kēśava | na ca śrēyō:'nupaśyāmi hatvā svajanamāhavē || 1.31 || न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च । किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा ॥ १.३२ ॥ na kāṅkṣē vijayaṁ kr̥ṣṇa na ca rājyaṁ sukhāni ca | kiṁ nō rājyēna gōvinda kiṁ bhōgairjīvitēna vā || 1.32 || येषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च । त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च ॥ १.३३ ॥ yēṣāmarthē kāṅkṣitaṁ nō rājyaṁ bhōgāḥ sukhāni ca | ta imē:'vasthitā yuddhē prāṇāṁstyaktvā dhanāni ca || 1.33 || आचार्याः पितरः पुत्रास्तथैव च पितामहाः । मातुलाः श्वशुराः पौत्राः स्यालाः सम्बन्धिनस्तथा ॥ १.३४ ॥ ācāryāḥ pitaraḥ putrāstathaiva ca pitāmahāḥ | mātulāḥ śvaśurāḥ pautrāḥ syālāḥ sambandhinastathā || 1.34 || एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन । अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते ॥ १.३५ ॥ ētānna hantumicchāmi ghnatō:'pi madhusūdana | api trailōkyarājyasya hētōḥ kiṁ nu mahīkr̥tē || 1.35 || निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन । पापमेवाश्रयेदस्मान्हत्वैतानाततायिनः ॥ १.३६ ॥ nihatya dhārtarāṣṭrānnaḥ kā prītiḥ syājjanārdana | pāpamēvāśrayēdasmānhatvaitānātatāyinaḥ || 1.36 || तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्सबान्धवान् । स्वजनं हि कथं हत्वा सुखिनः स्याम माधव ॥ १.३७ ॥ tasmānnārhā vayaṁ hantuṁ dhārtarāṣṭrānsabāndhavān | svajanaṁ hi kathaṁ hatvā sukhinaḥ syāma mādhava || 1.37 || यद्यप्येते न पश्यन्ति लोभोपहतचेतसः । कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम् ॥ १.३८ ॥ yadyapyētē na paśyanti lōbhōpahatacētasaḥ | kulakṣayakr̥taṁ dōṣaṁ mitradrōhē ca pātakam || 1.38 || कथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम् । कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन ॥ १.३९ ॥ kathaṁ na jñēyamasmābhiḥ pāpādasmānnivartitum | kulakṣayakr̥taṁ dōṣaṁ prapaśyadbhirjanārdana || 1.39 || कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः । धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत ॥ १.४० ॥ kulakṣayē praṇaśyanti kuladharmāḥ sanātanāḥ | dharmē naṣṭē kulaṁ kr̥tsnamadharmō:'bhibhavatyuta || 1.40 || अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रियः । स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसङ्करः ॥ १.४१ ॥ adharmābhibhavātkr̥ṣṇa praduṣyanti kulastriyaḥ | strīṣu duṣṭāsu vārṣṇēya jāyatē varṇasaṅkaraḥ || 1.41 || सङ्करो नरकायैव कुलघ्नानां कुलस्य च । पतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रियाः ॥ १.४२ ॥ saṅkarō narakāyaiva kulaghnānāṁ kulasya ca | patanti pitarō hyēṣāṁ luptapiṇḍōdakakriyāḥ || 1.42 || दोषैरेतैः कुलघ्नानां वर्णसङ्करकारकैः । उत्साद्यन्ते जातिधर्माः कुलधर्माश्च शाश्वताः ॥ १.४३ ॥ dōṣairētaiḥ kulaghnānāṁ varṇasaṅkarakārakaiḥ | utsādyantē jātidharmāḥ kuladharmāśca śāśvatāḥ || 1.43 || उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन । नरके नियतं वासो भवतीत्यनुशुश्रुम ॥ १.४४ ॥ utsannakuladharmāṇāṁ manuṣyāṇāṁ janārdana | narakē niyataṁ vāsō bhavatītyanuśuśruma || 1.44 || अहो बत महत्पापं कर्तुं व्यवसिता वयम् । यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यताः ॥ १.४५ ॥ ahō bata mahatpāpaṁ kartuṁ vyavasitā vayam | yadrājyasukhalōbhēna hantuṁ svajanamudyatāḥ || 1.45 || यदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः । धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत् ॥ १.४६ ॥ yadi māmapratīkāramaśastraṁ śastrapāṇayaḥ | dhārtarāṣṭrā raṇē hanyustanmē kṣēmataraṁ bhavēt || 1.46 || सञ्जय उवाच — एवमुक्त्वार्जुनः संख्ये रथोपस्थ उपाविशत् । विसृज्य सशरं चापं शोकसंविग्नमानसः ॥ १.४७ ॥ sañjaya uvāca — ēvamuktvārjunaḥ saṁkhyē rathōpastha upāviśat | visr̥jya saśaraṁ cāpaṁ śōkasaṁvignamānasaḥ || 1.47 || 47. Sanjaya said: Having thus spoken on the battlefield, Arjuna sank down on the seat of the chariot, casting down the divine bow and the inexhaustible quiver (given to him by the gods for that tremendous hour), his spirit overwhelmed with sorrow. इति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णर्जुनसंवादे अर्जुनविषादयोगो नाम प्रथमोऽध्यायः ॥ ||ōṁ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu brahmavidyāyāṁ yōgaśāstrē śrīkṛṣṇārjunasaṁvādē arjunaviṣādayōgō nāma prathamō'dhyāyaḥ|| 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

EDUCATION IN BRIEF All Life is Education (ସମଗ୍ର ଅନନ୍ତ ଜୀବନ ନିତ୍ୟ ପ୍ରଶିକ୍ଷଣ) “To love to learn is the most precious gift that one can give to a child: to love to learn always and everywhere, so that all circumstances, all happenings in life may be constantly renewed opportunities for learning more and always more.” The Mother TMCW-12/On Education-p-25 The theory of complete Education pursued through all life or long succession of rebirths can be realised through the Synthesis of Education which has four strong pillars or four legitimate motives of development of educational capacity in all Time, that of firstly a period of education and preparation that will make us able to satisfy the basic needs and requirement of life and a concentration of Surface Education to develop separative individuality and in it the unity of all aspect of life is lost on the surface; here body, life and mind are divided from each other through ignorance but can be illumined and made aware of themselves; secondly a period of normal living to satisfy the human desires and interests under the moderating rule of ethical and intellectual part in us, to educate all our human capacities of force and knowledge and enjoyment so that we may turn them upon the world with more and more mastery and force, a concentration of Potential Education ; thirdly a period of inward turn of the mind and Spiritual preparation, a concentration of Subjective Education and lastly, the Spiritual entity within us must develop its own integral perfection which is a period of complete fulfilment of Truth living, fulfilling and perfecting the objective living by transforming and Divinising it, a concentration of Comprehensive Education. This educational Synthesis also arrives at the reconciling equation between the Matter and the Spirit where - (1) the existing human mind and intellect are considered as its nodus and subjective turn of phenomenal education; (2) the knowledge on the cosmic and terrestrial surface world which is the field and circumstance of Physical, Vital and Mental education; (3) the knowledge on the Supraterrestrial or other worldly or occult plane which is a condition and connecting hidden link and which forms the basis of intermediate Subliminal, Psychic and Spiritual Education and not to have the experience of these great regions of the Selves, not to know and manifest their law in ourselves ‘is to fall short of the height and fullness of our being;’¹ (4) the knowledge and integration of the Supracosmic Reality is the highest reach of Integral Education which is the almighty source, support and ‘highest remote origin of our existence.’² The Synthesis of Education can be satisfying which ends in its aim of uniting the imperfect Matter and the perfect Spirit in a liberated, ecstatic and fulfilled human existence. In the past, the theory of complete education through the Synthesis of Education was attempted with little success due to the exaggeration or exclusive importance on either of the four or in most cases the first two Schools of thought. If we are satisfied with the first two educational movements then the ‘synthesis is unnecessary and a waste of time.’³⁴ If our aim is integral Perfection, then the synthesis becomes necessary by tracing and practising the Central Truth of Integral Education. In the recent development of Integral Education, all four stairs of human development have been fully recognised as the knowledge within the power and capacity of humanity and attempted within the framework of its existing infrastructure. The perfect learning of the secret of existence through material Science , Arts and Literature are to be rightly related with the limited superficial enjoyment of existence, material success and satisfaction of human desire. This objective entry into the opulence of existence must take a subjective turn and search for an unlimited sources of beyond sense enjoyments and this seeking towards the Knowledge of the One and finally discovery of the Knowledge of the One is to be rightly related with the knowledge of the Many and movement towards the source, the Supracosmic existence, from which the unending riches of the Spirit will pour down on the Matter to bring completeness of Integral Education. So, we can define Education in its totality beginning with the surface mental, surface vital and surface physical education which builds a strong material foundation. Behind it, there is a large ocean of subtle mental, subtle vital and subtle physical Education extending over All Life. At its core, there is a true mental, true vital and true physical being. Mental education liberates the intellect from ‘all twilight thought;’²⁰ vital education draws the sense to ‘pure celestial joy’²¹ and physical education makes ‘body’s joy as vivid as the soul’s.’²² In this Subliminal Self one experiences ‘The blissful sweetness of the intangible’s touch.'³² In subtle physical education one ‘laughs in sweet and sunlit groves’⁵ and there ‘response to Truth is swift and sure.’⁶ In subtle vital education, ‘The world’s senseless beauty mirrors God’s delight’⁷ and ‘Always a heaven-truth broods in life’s deeps.’⁷ In subtle mental education, Thought is ‘leaned on a Vision beyond thought’⁸ and there ‘beauty and mightiness walk hand in hand.’⁹ Then, behind it there are still greater planes of Psychic, Spiritual, Universal and Supramental worlds. Psychic education is ‘Much sweeter… than any rapture known’²³ and its ‘momentary and escaping thrill’²³ cannot be recompensed by ‘Earth or all-conquering heaven.’²³ Spiritual education gives the sense of impersonal Love, Peace, Silence, infinite Existence, infinite Consciousness and ‘The Bliss that none can ever hope to taste.’²⁴ Universal Education is ‘A constant touch of sweetness that linked all hearts’¹⁵ and “Thrilled with the hidden Transcendent’s joy and peace.’¹⁶ Supramental education turns ‘to the best the worst,’²⁵ heals ‘the bitter cruelties of earth’²⁵ and ‘A joy exceeding earth’s and heaven’s poured down.’²⁵ This Supramental 'Divine Love descends first as something transcendent and universal and out of that transcendence and universality it applies itself to persons according to the Divine Truth and Will, creating a vaster, greater, purer personal love than any the human mind or heart can now imagine. '²⁹ The dynamisation of Supramental energy can lead towards entry into the dark Subconscient sheath and discovery of the Subconscient Self, which is identified as another important achievement ‘whose priceless value could have saved the world’³ and all error and pain ‘became a quivering ecstasy.’¹⁷ Then subsequently entry into Inconscient sheath and discovery of the Inconscient Self is identified as one of the last and most profound Spiritual experiences, ‘the grand solution’⁴ in which the height of mortal effort end and in that darkest world ‘A bliss is born that can remake our life .'¹⁸ All these worlds and planes have their influence on our earthly substance and can mould the earthly living into a Divine living of unaging youth and Divine perfection. Our objective is to establish an equal fourfold concentration of Education or to explore all the planes of Consciousness and call down their full manifestation in our surface material life. We will realise that the Spirit is not only the cause, supporting power and the indwelling principle of the Matter but also its material and sole material. In this context, the present approach of surface phenomenal Education, divided and deviated from the Source with its unequal concentration, can be considered as the right beginning. This surface education is identified as the Universal Mother’s ‘most outward executive aspect’¹⁰ and as ‘God fulfilled in outwardness.'¹¹ OM TAT SAT The References are available in the Manuscript "The Synthesis of Education" (page-24-25) Download this WEB PAGE as PDF file: EDUCATION IN DETAIL SECTION FRANÇAISE “…but those who want to read me, well, let them learn French, it won’t do them any harm!... French gives a precision to thought like no other language... Because it is something else altogether. Untranslatable, not the same mentality! Like French humor and English humor- they are far, far apart…so far apart that they’re usually impervious to each other!” The Mother The Mother's Agenda-15.09.1962 “In our school I have put French as the medium of instruction. One of the reasons is that French is the cultural language of the world . The children can learn the Indian languages at a later stage. If more stress is laid upon Indian languages at present, then the natural tendency of the Indian mind will be to fall back upon the ancient literature, culture and religion. You know very well that we realise the value of ancient Indian things, but we are here to create something new, to bring down something that will be quite fresh for the earth. In this endeavour, if your mind is tied down to the ancient things, then it will refuse to go forward. The study of the past has its place, but it must not hamper the work for the future.” The Mother TMCW-12/On Education-216 The Mother’s Agenda-3/347 This web page is exclusively meant for learning French. READ MORE >> ODIA SECTION “ଆମେ ଯଦି ଏକ ଆନନ୍ଦମୟ ଏକତ୍ଵ ମଧ୍ୟରେ ଜୀବନ ବଞ୍ଚିବାକୁ ସମର୍ଥ ହେବା ତେବେ ଦୁର୍ଭାଗ୍ୟ ଆସି ଆମ ଜୀବନକୁ ବିଭାଜିତ ଓ ଖଣ୍ଡ ବିଖଣ୍ଡିତ କରିପାରିବ ନାହିଁ।“ ସାବିତ୍ରୀ-୪୧୨ (ନାରଦ କହିଛନ୍ତି ) “ଜଣେ ଯଦି ଅତ୍ୟଧିକ ଆତ୍ମିକ ସୁଖ ମଧ୍ୟରେ ଜୀବନ ବଞ୍ଚିବାକୁ ସମର୍ଥ ହୁଏ ତେବେ ଦୁର୍ଭାଗ୍ୟ ତା ଜୀବନରେ ଶୋଇ ପଡ଼ିପାରେ; ଏହି ଦୁର୍ଭାଗ୍ୟ ଅଦୃଶ୍ୟ ଅନ୍ଧକାର ଶକ୍ତି ଭାବରେ ମଣିଷର ଅଚେତନ ମୂହୁର୍ତ୍ତରେ ଜୀବନ ମଧ୍ୟରେ ଅନୁପ୍ରବେଶ କରେ ଓ କବଳାକୃତ କରେ, ଯଦି ସାବିତ୍ରୀଙ୍କ ହୃଦୟ ଏକ ଅତିମାନସ ଜଗତରେ ଚିରକାଳ ଆବଦ୍ଧ ହୋଇ ରହନ୍ତି, ଅତ୍ୟଧିକ ଉଚ୍ଚ ଚେତନା ଓ ଅତ୍ୟଧିକ ଆନନ୍ଦ ମଧ୍ୟରେ ସଚେତନ ଜାଗ୍ରତ ଜୀବନ ବଞ୍ଚନ୍ତି, ତେବେ ଚିରକାଳ ପାଇଁ ଦୁର୍ଭାଗ୍ୟକୁ ଶୋଇ ପଡ଼ିବାକୁ ସେ ଛାଡ଼ି ଦେଇ ପାରନ୍ତି। “ ସାବିତ୍ରୀ-୪୨୦ ପୂର୍ଣ୍ଣାଙ୍ଗ ଶିକ୍ଷାର କେନ୍ଦ୍ରୀୟ ସତ୍ୟ ହେଉଛି ସଂଯମ । ଯେଉଁ କର୍ମ ଓ ଚିନ୍ତନ ମଣିଷକୁ ପ୍ରକୃତିର ଦାସ କରି ରଖେ ତାକୁ ନିରନ୍ତର ପ୍ରତ୍ୟାଖ୍ୟାନ କରିବାକୁ ସଂଯମ କୁହାଯାଏ । ଏହି ସଂଯମ ଆଚରଣ ଦ୍ବାରା ଜଣେ ପଶୁରୁ ମଣିଷ ହୁଏ ଏବଂ କଠୋର ଆତ୍ମ ସଂଯମ ଆଚରଣ ଦ୍ବାରା ଜଣେ ମଣିଷ ରୁପାନ୍ତର ପ୍ରକ୍ରିୟା ଦ୍ବାରା ଦେବତାରେ ପରିଣତ ହୁଏ । ପୂର୍ଣ୍ଣାଙ୍ଗ ଶିକ୍ଷାର ମହାମନ୍ତ୍ର ହେଉଛି "ସମଗ୍ର ଅନନ୍ତ ଜୀବନ ନିତ୍ୟ ପ୍ରଶିକ୍ଷଣ ।" ପୂର୍ଣ୍ଣାଙ୍ଗ ଶିକ୍ଷାର ଲକ୍ଷ ହେଉଛି ପୂର୍ଣ୍ଣାଙ୍ଗ ପୂର୍ଣ୍ଣତା| ଏହି ସାମଗ୍ରିକ ପୂର୍ଣ୍ଣତା ହେଉଛି ଜୀବନର ପୂର୍ଣ୍ଣତା, ଚେତନାର ପୂର୍ଣ୍ଣତା ଓ ଆତ୍ମାର ପୂର୍ଣ୍ଣତା| ପୂର୍ଣ୍ଣାଙ୍ଗ ଶିକ୍ଷାର ପ୍ରେରଣା ଦାୟକ ଉଦ୍ଦେଶ୍ୟ: ସବୁଠାରୁ କମ୍ ସମୟ ମଧ୍ୟରେ ସର୍ବାଧିକ ବିକାଶ| ଶ୍ରୀ ମା’ଙ୍କ ଆଦର୍ଶ ପୂର୍ଣ୍ଣାଙ୍ଗ ବିଦ୍ୟାଳୟ PHOTO GALLERY “Virgin who comest perfected by joy,” Savitri-424 “ଯେଉଁମାନେ ନିଜର ମନ, ପ୍ରାଣ ଓ ଶରୀରକୁ ପବିତ୍ର ଓ ଅଛୁଆଁ କରି ରଖନ୍ତି ସେମାନେ ପରିପୂର୍ଣ୍ଣ ଆନନ୍ଦକୁ ପ୍ରାପ୍ତ ହୁଅନ୍ତି|” ସାବିତ୍ରୀ-୪୨୪ "Even as her body, such is she within." Savitri-422 “ସାବିତ୍ରୀଙ୍କ ଆତ୍ମା ଯେପରି ପବିତ୍ର ତାଙ୍କ ଶରୀର ମଧ୍ୟ ସେହିପରି ପବିତ୍ର|“ ସାବିତ୍ରୀ-୪୨୨ " Heaven’s joys might have been earth’s if earth were pure.” Savitri-123 “ସ୍ଵର୍ଗର ଦିବ୍ୟ ଆନନ୍ଦ ପୃଥିବୀରେ ଚିର ପ୍ରତିଷ୍ଠିତ ହୁଅନ୍ତା ଯଦି ପୃଥିବୀ ସ୍ଵର୍ଗ ପରି ପବିତ୍ର ହୋଇପାରନ୍ତା|” ସାବିତ୍ରୀ-୧୨୩ “Forbidding to him rest and earthly ease, Till he has found himself he cannot pause.” Savitri-339 “ ଚୈତ୍ୟ ସତ୍ତାର ସନ୍ଧାନୀ ଅଭୀପ୍ସୁଙ୍କ ନିମନ୍ତେ ବିଶ୍ରାମ ଏବଂ ପାର୍ଥିବ ସୁଖ ନିଷିଦ୍ଧ।” ସାବିତ୍ରୀ-୩୩୯ “କେବଳ ସେହିମାନଙ୍କର ଜୀବନ ସୁରକ୍ଷିତ ଯେଉଁମାନେ ହୃଦୟରେ ଭଗବାନଙ୍କୁ ଧାରଣ କରନ୍ତି।” ସାବିତ୍ରୀ-୨୧୧ “The soul that can live alone with itself meets God;” Savitri-460 “ଯେଉଁ ଦ୍ୱିଜ ଆତ୍ମା ନିଜସହିତ ଏକୁଟିଆ ଜୀବନ ବଞ୍ଚିବାକୁ ସମର୍ଥ ହୁଏ ତାର ଭଗବାନଙ୍କର ସହିତ ସାକ୍ଷାତକାର ହୁଏ।“ Savitri-460 ଶ୍ରୀ ମା’ଙ୍କ ଆଦର୍ଶ ପୂର୍ଣ୍ଣାଙ୍ଗ ବିଦ୍ୟାଳୟ The Central Truth of Integral Education is identified as concentration, samyama , which is defined as learning the lesson persistently to reject all those actions and thoughts that will lead towards slavery. Or it is described as control of lower Nature by the influence of higher Nature. “Never forget that, as much outside as in the Ashram, if you want to lead a happy life, you must be the master of your lower nature and control your desires and vital impulses ; otherwise there is no end to the miseries and the troubles.” The Mother The Mother’s Centenary Works/Vol-14/p-255 "To understand the true reason why you are here, you must remember that we want to become instruments that are as perfect as possible, instruments that express the divine will in the world. And if the instruments are to be perfect, they must be cultivated, educated, trained. They must not be left like fallow land or a formless piece of stone. A diamond reveals all its beauty only when it is artistically cut. It is the same for you. If you want your physical being to be a perfect instrument for the manifestation of the supramental consciousness, you must cultivate it, sharpen it, refine it, give it what it lacks, perfect what it already possesses. That is why you go to school, my children, whether you are big or small, for one can learn at any age — and so you must go to your classes." The Mother TMCW-12/On Education/p-73 “We can learn things from a flower, an animal, a child, if we are eager to know always more, because there is only One Teacher in the world — the Supreme Lord, and He manifests through everything.” The Mother TMCW-12/On Education/p-129

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Integral Physical Education “And in the body itself there will be (1) a presence of a greatness of sustaining force, (2) an abounding strength, energy and puissance of outgoing and managing force, (3) a lightness, swiftness and adaptability of the nervous and physical being, (4) a holding and responsive power in the whole physical machine and its driving springs (mahattva, bala, laghuta, dharana-samarthya) of which it is now even at its strongest and best incapable. This energy (mahattva, bala, laghuta, dharana-samarthya) (firstly) will not be in its essence an outward, physical or muscular strength, but will be of the nature, first, of an unbounded life-power or pranic force, secondly, sustaining and using this pranic energy, a superior or supreme will-power acting in the body. (Thirdly) The play of the pranic shakti in the body or form is the condition of all action, even of the most apparently inanimate physical action. It is the universal Prana , as the ancients knew, which in various forms sustains or drives material energy in all physical things from the electron and atom and gas up through the metal, plant, animal, physical man. To get this pranic shakti to act more freely and forcibly in the body is knowingly or unknowingly the attempt of all who strive for a greater perfection of or in the body. The ordinary man tries to command it mechanically by physical exercises and other corporeal means, the Hathayogin more greatly and flexibly, but still mechanically by Asana and Pranayama; but for our purpose (Integral Eduction and Integral Yoga) it can be commanded by more subtle, essential and pliable means; first , by a will in the mind widely opening itself to and potently calling in the universal pranic shakti on which we draw and fixing its stronger presence and more powerful working in the body; secondly, by the will in the mind opening itself rather to the spirit and its power and calling in a higher pranic energy from above, a supramental pranic force; thirdly , the last step, by the highest supramental will of the spirit entering and taking up directly the task of the perfection of the body. In fact, it is always really a will within which drives and makes effective the pranic instrument even when it uses what seem to be purely physical means; but at first it is dependent on the inferior action. When we go higher, the relation is gradually reversed; it is then able to act in its own power or handle the rest only as a subordinate instrumentation .” Sri Aurobindo CWSA/24/The Synthesis of Yoga/p-731-732 Physical exercise, Asana and Pranayama are subordinate instruments of integral physical Education, while activation of the universal pranic shakti, higher pranic energy from above, a Supramental pranic force and the highest Supramental Will of the spirit are the main instrumentation for the perfection of the body. The two gates of perfection of integral Physical Education are 'mastery of the Prakriti by the Purusha '²⁰ and transformation of Nature or 'sublimation of Nature into her own supreme power, the infinite glories of the Para Shakti .'²⁰ The Integral Physical Education “A body like a parable of dawn” Savitri-15 “An unseen Presence moulds the oblivious clay.” Savitri-60 “The body illumined with the indwelling God,” Savitri-76 “A body that knew not its own soul within,” Savitri-142 “Make body’s joy as vivid as the soul’s,” Savitri-196 “Then life beat pure in the corporeal frame” Savitri-232 “Bodies made beautiful by the spirit’s light,” Savitri-344 “Outlined by the pressure of this new descent A lovelier body formed than earth had known.” Savitri-354 “To wake her body’s spirit to its king.” Savitri-395 "Even as her body, such is she within." Savitri-422 “The body’s self taste immortality.” Savitri-451 “Her body quivered with eternity’s touch” Savitri-671 “Arrived to fathom a deep physical joy;… The limbs were trembling densities of soul.” Savitri-676 “Break into eternity thy mortal mould; Melt, lightning, into thy invisible flame!” Savitri-691 “But I have seen through the insentient mask; I have felt a secret spirit stir in things Carrying the body of the growing God:” Savitri-693 The Maha mantra of Integral Yoga is restated in Integral Physical Education as All Life is Education through rigorous self-control of the body. Integral Physical Education includes and reconciles traditional Karma Yoga ,¹¹ traditional Hatha Yoga ¹² and traditional Japa Yoga in its scope. Indispensable Karma Yoga ¹¹ is given the greatest importance in integral Yoga because it accepts contacts with the world and acceptance of life as means of Divine realisation and can reconcile the Perfect Spirit with the imperfect Matter. Dispensable Hatha Yoga is given importance as it is related to rigorous⁴ self-control of the body,⁸ perfection of physical nature and transformation of cellular substance. Ceaseless Japa Yajna is accepted as it is related with ‘direct Divine action on the cells of the body,’⁵ disciplining the physical mind⁶ and transformation of the Subconscient Sheath.⁵ To awaken the Supreme Consciousness in the cells of the body is the object of Integral Physical Education. ⁹ The grossest intensities of Matter or Physical is only a final form and objective representation of the Divine existence, with the whole of the Godhead ever present in it and behind it. It is defined as a conceptive self-extension of Being which works itself out in the universe as substance or object of consciousness and is represented through our mind as atomic division and aggregation of things. Physical education is defined in the Upanishadic language as earth is our footing and foundation and wider, we extend and surer we enter receptivity, plasticity¹⁵ and training of the body, wider and surer becomes our foundation for the higher knowledge, whose perfection will lead towards imperishability of Matter. Integral Physical Education is defined as our full perfection can come when we give equal importance to physical training in addition to descent of Spiritual energy, universal pranic energy and Supramental energy to the physical body and recognises Matter as an extreme fragmentation of the Infinite and it is our sure base, starting point and foundation of the Spirit’s manifestation and revelation. “Among the many who came drawn to her Nowhere she found her partner of high tasks, The comrade of her soul, her other self Who was made with her, like God and Nature, one.” Savitri-366 “No equal heart came close to join her (Savitri’s) heart, No transient earthly love assailed her calm, No hero passion had the strength to seize; No eyes demanded her replying eyes.” Savitri-367 “All worshipped marvellingly, none dared to claim.” Savitri-368 (King Aswapati said to Savitri) “A mighty Presence still defends thy frame. Perhaps the heavens guard thee for some great soul, Thy fate, thy work are kept somewhere afar. Thy spirit came not down a star alone.” Savitri-374 (King Aswapati said) “Venture through the deep world to find thy mate. For somewhere on the longing breast of earth, Thy unknown lover waits for thee the unknown.” Savitri-374 (King Aswapati said) “There shall draw near to meet thy approaching steps The second self for whom thy nature asks, He who shall walk until thy body’s end A close-bound traveller pacing with thy pace, The lyrist of thy soul’s most intimate chords Who shall give voice to what in thee is mute.” Savitri-374 (Narad said) “In him (Paramatma Satyavan) soul and Nature, equal Presences, Balance and fuse in a wide harmony.” Savitri-430 ‘If our seeking is for a total perfection of the being, the physical part of it cannot be left aside; for the body is the material basis, the body is the instrument which we have to use. Sariram khalu dharma sadhanam, says the old Sanskrit adage, — the body is the means of fulfilment of dharma , and dharma means every ideal which we can propose to ourselves and the law of its working out and its action. A total perfection is the ultimate aim which we set before us, for our ideal is the Divine Life which we wish to create here, the life of the Spirit fulfilled on earth, life accomplishing its own spiritual transformation even here on earth in the conditions of the material universe. That cannot be unless the body too undergoes a transformation, unless its action and functioning attain to a supreme capacity and the perfection which is possible to it or which can be made possible.’² (Savitri said) “The heavens were once to me my natural home, I too have wandered in star-jewelled groves, Paced sun-gold pastures and moon-silver swards And heard the harping laughter of their streams And lingered under branches dropping myrrh; I too have revelled in the fields of light Touched by the ethereal raiment of the winds, Thy wonder-rounds of music I have trod, Lived in the rhyme of bright unlabouring thoughts, I have beat swift harmonies of rapture vast, Danced in spontaneous measures of the soul The great and easy dances of the gods.” Savitri-686 Through this education, the Matter finds victorious and infinite happiness, awakens the true physical being, annamaya Purusha , and awareness of an infinite Consciousness, knowledge, power, largeness, immortal existence and a perfectly Divine manhood is possible by developing a body and brain capable of receiving and serving still higher illuminations and an inward absoluteness of self-existence.²¹ ‘Taking support from Sri Aurobindo’s teaching that the body is an indispensable basis for the yoga, that it should not be neglected and that, on the contrary, great care should be given to it, the physical consciousness concentrates almost exclusively on the body and tries to find ways of satisfying it.’¹ (Savitri said to Death God:) “Live, Death, awhile, be still my instrument. One day man too shall know thy fathomless heart Of silence and the brooding peace of Night And grave obedience to eternal Law And the calm inflexible pity in thy gaze. But now, O timeless Mightiness, stand aside And leave the path of my incarnate Force. Relieve the radiant God from thy black mask: Release the soul of the world called Satyavan Freed from thy clutch of pain and ignorance That he may stand master of life and fate, Man’s representative in the house of God, The mate of Wisdom and the spouse of Light, The eternal bridegroom of the eternal bride.” Savitri-666 The three limitations and negations of Matter that resist growth or oppose the faculty of educational development are that of Ignorance, Inertia and Division and these are transformed by Integral Physical Education in to Omniscience, Divine peace and tranquility and Unity. “The athlete heavings of the will were stilled In the Omnipotent’s unmoving peace.” Savitri-320 The first fundamental opposition the Physical offers to the Spirit is the culmination of the principle of Ignorance. Ignorance is defined as Nature’s purposeful oblivion from Self and All and concentration of consciousness in part knowledge. Man forgets his total existence by absorption in either of the three exclusive concentration, that is (1) concentration in one object to the exclusion of the rest, (2) concentration on the present moment by exclusion of the all Time which includes past, present and future and (3) concentration on a part of the inner Being by exclusion of our total Self. It is through educating the physical or increase of concentration that one emerges out of the giant forgetfulness of Matter and becomes divinely self-conscious, free, infinite and immortal. The second fundamental opposition the Matter offers to the Spirit is the culmination of bondage to mechanical Law, a colossal Inertia. While the Spirit is free, master of itself and its work, creator of law, this giant Matter is rigidly chained and subjected by the fixed and mechanical Law and works out unconsciously as the machine works, knows not who created it, by what process and to what end. And when life and mind awake and impose their awareness and guidance on matter, it seems the Nature approves reluctantly up to certain point. But beyond that point it presents an obstinate inertia, obstruction, negation and presents to mind and life its helplessness.¹³ Life’s urge for utter wideness and immortality¹⁶ is met by Matter through narrowness and death and mind’s urge to embrace all knowledge, all light, all love is met by matter’s denial, deviation, error and grossness. Error ever purses its knowledge, darkness is inseparably the companion and background of its light, falsehood ever deforms and obstructs the truth, love is not satisfied due to the presence of hatred and joy is not justified due to the presence of suffering and material life always drags towards hatred, anger, indifference, satiety, grief and pain. “The Spirit’s white neutrality became A playground of miracles, a rendezvous For the secret powers of a mystic Timelessness:” Savitri-326 “On the white purity of the Witness Soul.” Savitri-326 The third fundamental opposition of the Matter to the Spirit is the principle of the culmination of division and struggle. In reality the Matter is indivisible but divisibility is its whole basis of action. The two methods through which the material life experiences union are either the (1) aggregation of the units or (2) assimilation which involves the destruction of one unit by another. Both these methods of union create eternal division. Both the methods repose on death, one as means of life and other as condition of life. When the vital principle manifests its activities in inert Matter, it is compelled to accept the law of death, desire and incapacity and when the mental principle manifests in inert Matter, it meets the Ignorance, limitation of consciousness and duality and there is no assured progress. So the Integral Physical Education⁹ will succeed when the material and physical substance need not be a creation of relation between physical, vital and mental sense and substance but on the contrary there is an ascending and developing state of Consciousness, becomes aware of pure and subtler realm in which forms arise and action takes place and opens towards a light of pure Spiritual perceptive knowledge of Psychic, Spiritual and Supramental Being in which the subjective Self becomes its own objective substance. Then it will be able to transform its three fundamental oppositions and limitations and Matter will be a field of conscious revelation of the Spirit. “The Spirit’s white neutrality became A playground of miracles, a rendezvous For the secret powers of a mystic Timelessness:” Savitri-326 “On the white purity of the Witness Soul.” Savitri-326 The third fundamental opposition of the Matter to the Spirit is the principle of the culmination of division and struggle. In reality the Matter is indivisible but divisibility is its whole basis of action. The two methods through which the material life experiences union are either the (1) aggregation of the units or (2) assimilation which involves the destruction of one unit by another. Both these methods of union create eternal division. Both the methods repose on death, one as means of life and other as condition of life. When the vital principle manifests its activities in inert Matter, it is compelled to accept the law of death, desire and incapacity and when the mental principle manifests in inert Matter, it meets the Ignorance, limitation of consciousness and duality and there is no assured progress. So the Integral Physical Education⁹ will succeed when the material and physical substance need not be a creation of relation between physical, vital and mental sense and substance but on the contrary there is an ascending and developing state of Consciousness, becomes aware of pure and subtler realm in which forms arise and action takes place and opens towards a light of pure Spiritual perceptive knowledge of Psychic, Spiritual and Supramental Being in which the subjective Self becomes its own objective substance. Then it will be able to transform its three fundamental oppositions and limitations and Matter will be a field of conscious revelation of the Spirit. “It can immortalise a moment’s work:” Savitri-85, “She has lured the Eternal into arms of Time.” Savitri-178 “The moments there were pregnant with all time.” Savitri-301 “The moment’s thought inspired the passing act.” Savitri-325, “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 “Time travels towards revealed eternity.” Savitri-623 This Book-2, Canto-2, of the Savitri book represents an exploration of a subtle physical world. It is an important Spiritual Science, hinted in the Upanishad as dream Self, sukhma sharira. This world is very close to the material world, the meeting place of the Superconscient, Subconscient⁷ and universal world. This subtle physical has an important role in Supramental transformation¹⁴ action and all the happenings and new manifestation in the material world has its source and previous formation in this subtle matter.¹⁰ A purified and universalized subtle matter can act as a field of interpenetration of Superconscient and Subconscient⁸ energies and hence is the preparatory field of all new manifestation. A preliminary attempt is made to enter this vast, affirmative, plastic, immaterial kingdom and to become aware of this Annamaya Purusha, the Soul in the physical sheath (“And Matter’s depths be illumined with a soul” Savitri-268) and Annamaya Kosha or the subtle physical sheath (The gross weighs less, the subtle counts for more;” Savitri-186) which are identified as important base of unfolding of the mystery of the existence. The last perfection of physical education is identified as cellular transformation. The simple formula to repeat The Mother’s Cellular transformation experience or discovery of immortal principles concealed within the cells of the body is to purify the physical substance to the extent of bearing the pressure of All Delight and the burden of the earth’s Inconscient negations. “In our body’s cells there sits a hidden Power (true physical being) That sees the unseen and plans eternity, Our smallest parts have room for deepest needs; There too the golden Messengers (Supramental beings) can come:” Savitri-169-70 “And when that greater Self comes sea-like down To fill this image of our transience, All shall be captured by delight, transformed: In waves of undreamed ecstasy shall roll Our mind and life and sense and laugh in a light Other than this hard limited human day, The body’s tissues thrill apotheosised, Its cells sustain bright metamorphosis.” Savitri-171 Regarding the perfection of body, Sri Aurobindo gave importance to descent of Divine Force to physical substance and this can be subordinated by physical exercises and Asanas . “The ordinary man tries to command it mechanically by physical exercises and other corporeal means, the Hathayogin more greatly and flexibly, but still mechanically by Asana and Pranayama ; but for our purpose (for Integral Education) it can be commanded by more subtle, essential and pliable means; (1) first, by a will in the mind widely opening itself to and potently calling in the universal pranic shakti on which we draw and fixing its stronger presence and more powerful working in the body; (2) secondly, by the will in the mind opening itself rather to the spirit and its power and calling in a higher pranic energy from above, a supramental pranic force; (3) thirdly, the last step, by the highest supramental will of the spirit entering and taking up directly the task of the perfection of the body.”¹⁷ Regarding perfection of the body, we get new input from the Mother's following experience, "I am translating "The Yoga of Self-Perfection": what the body must be and must become to serve as an instrument. It's touching....But one thing has happened practically without my noticing it. In the past, before that experience [April 13, 1962], the body used to feel the struggle against the forces of wear and tear (different organs wearing out, losing their endurance, their power of reaction, and certain movements, for instance, becoming less easy to make). That's what the body felt, although the body-consciousness never sensed any aging, never, none – that simply didn't exist. But in actual material fact, there was some difficulty.... And now, looking at it in the ordinary way, externally, superficially, you might say there has been a great deterioration; well, the body doesn't feel that way at all! What it feels is that a particular movement, effort, gesture or action belongs to the world – this world of ignorance – and isn't being performed in the true way: it's not the true movement, done in the true way. And its sensation or perception is that the state I was speaking of, soft, with no angles, has to develop along a certain line and produce effects on the body that will make true action possible, action expressing the true will. With no difference on the surface, perhaps (I don't know about that yet) ... but done in another way. And I am not talking about grandiose things, mind you, but of everyday activities: getting up, walking, taking a bath. I no longer have a feeling of incapacity, but a feeling of (what's the word for it?) ... an unwillingness – a bodily unwillingness – to do things in the old way... There is another way to be found....But not "found" with the head, it's not like that.... A way that is somewhere IN THE MAKING.... I am speaking of the smallest things – take brushing the teeth; there's a difference between the way I brush my teeth now and the way I used to. (In appearance, I suppose it's the same thing.)... And I have difficulty (it's almost an unwillingness too) seeing things the way others see them. It's difficult for me, not spontaneous: it would take an effort I don't care to make... As for the head, it has learned to keep still.... I walk in the mornings and afternoons, saying the mantra as I did before; but while before I had to drive thoughts away, concentrate and make an effort, now this state comes and takes over everything – the head, the body, everything – and then I walk in that woolly dream (woolly isn't the right word, but it's all I can find!). It's smooth, soft, without angles and supple! No resistance, no resistance.... Oh, that peace!"¹⁸ OM TAT SAT References 1: TMCW-12/On Education/p-46, 2: CWSA-13/Essays in Philosophy and Yoga/p-521, 3: “A child must cease to be wicked because he learns to be ashamed of being wicked, not because he fears a punishment…In the first case, he progresses; in the second he goes down one rung in human consciousness… Fear is a degradation of human consciousness.” The Mother’s Agenda-22.11.1969, 4: “We (human beings) are not living for the satisfaction of our ego; we live to fulfill God’s will. But to be able to perceive and to know the will of God, we must be without desires and preferences. Otherwise we mistake for God’s will our own limited ideas and principles. It is in the wide peace of an absolute and devoted sincerity free from fixed ideas and preferences that we can realize the conditions required to know God’s Will and it is with a fearless discipline that we must execute it.” The Mother’s Agenda-01.05.1971, “The spiritual consciousness using the mind is employing an inferior means and, even though it brings in a divine light into the mind, a divine purity, passion, ardour into the heart or imposes a spiritual law upon the life, this new consciousness has to work within restrictions; for the most part it can only regulate or check the lower action of the life and rigorously control the body, but these members, even if refined or mastered, do not receive their spiritual fulfilment or undergo a perfection and transformation. For that it is necessary to bring in a higher dynamic principle which is native to the spiritual consciousness and by which, therefore, it can act in its own law and completer natural light and power and impose them upon the members.” CWSA-22/The Life Divine/p-969, “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, “The body is not only the necessary outer instrument of the physical part of action, but for the purposes of this life a base or pedestal also for all inner action. All working of mind or spirit has its vibration in the physical consciousness, records itself there in a kind of subordinate corporeal notation and communicates itself to the material world partly at least through the physical machine. But the body of man has natural limitations in his capacity which it imposes on the play of the higher parts of his being. And, secondly, it has a subconscient consciousness of its own in which it keeps with an obstinate fidelity the past habits and past nature of the mental and vital being and which automatically opposes and obstructs any very great upward change or at least prevents it from becoming a radical transformation of the whole nature. It is evident that if we are to have a free divine or spiritual and Supramental action conducted by the force and fulfilling the character of a divine energy, some fairly complete transformation must be effected in this outward character of the bodily nature. The physical being of man has always been felt by the seekers of perfection to be a great impediment and it has been the habit to turn from it with contempt, denial or aversion and a desire to suppress altogether or as far as may be the body and the physical life. But this cannot be the right method for the integral Yoga. The body is given us as one instrument necessary to the totality of our works and it is to be used, not neglected, hurt, suppressed or abolished. If it is imperfect, recalcitrant, obstinate, so are also the other members, the vital being, heart and mind and reason. It has like them to be changed and perfected and to undergo a transformation. As we get ourselves a new life, new heart, new mind, so we have in a certain sense to build for ourselves a new body.” CWSA/24/The Synthesis of Yoga/p-729-730 5: “When you follow the ascending path, the work is relatively easy. I had already covered this path by the beginning of the century and had established a constant relationship with the Supreme – That which is beyond the Personal and the gods and all the outward expressions of the Divine, but also beyond the Absolute Impersonal. It’s something you cannot describe; you must experience it. And this is what must be brought down into Matter. Such is the descending path, the one I began with Sri Aurobindo ; and there, the work is immense…The thing can still be brought down as far as the mental and vital planes (although Sri Aurobindo said that thousands of lifetimes would be needed merely to bring it down to the mental plane, unless one practiced a perfect surrender’). With Sri Aurobindo, we went down below Matter, right into the Subconscient and even into the Inconscient. But after the descent comes the transformation, and when you come down to the body, when you attempt to make it take one step forward–oh, not even a real step, just a little step! – everything starts grating; it’s like stepping on an anthill ... And yet the presence, the help of the supreme Mother, is there constantly; thus you realize that for ordinary men such a task is impossible, or else millions of lives would be needed – but in truth, unless the work is done for them and the sadhana of the body done for the entire earth consciousness, they will never achieve the physical transformation, or else it will be so remote that it is better not even to speak of it. But if they open themselves, if they give themselves over in an integral surrender, the work can be done for them – they have only to let it be done…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!’ ...I have also come to realize that for this sadhana of the body, the mantra is essential. Sri Aurobindo gave none; he said that one should be able to do all the work without having to resort to external means. (The Synthesis of Yoga book (p-624) proposes that the dispensable external means or Psycho-physical knowledge will be indispensable after the Spiritual foundation is established. Before this Spiritual foundation any dependency on the external means ' will at once bring in a limitation and subjection to Prakriti.' (p-733 ) ) Had he reached the point where we are now, he would have seen that the purely psychological method is inadequate and that a japa is necessary, because only japa has a direct action on the body. So I had to find the method all alone, to find my mantra by myself. But now that things are ready, I have done ten years of work in a few months. That is the difficulty, it requires time ... And I repeat my mantra constantly – when I am awake and even when I sleep. I say it even when I am getting dressed, when I eat, when I work, when I speak with others; it is there, just behind in the background, all the time, all the time …In fact, you can immediately see the difference between those who have a mantra and those who don’t. With those who have no mantra, even if they have a strong habit of meditation or concentration, something around them remains hazy and vague. Whereas the japa imparts to those who practice it a kind of precision, a kind of solidity: an armature. They become galvanized, as it were.” The Mother’s Agenda-19.05.1959, 6: “It’s an almost physical discipline. Moreover, I have seen that the japa has an organizing effect on the subconscient, on the inconscient , on matter, on the body’s cells – it takes time, but by persistently repeating it, in the long run it has an effect. It is the same principle as doing daily exercises on the piano, for example. You keep mechanically repeating them, and in the end your hands are filled with consciousness – it fills the body with consciousness. ” The Mother’s Agenda-20.09.1960, “There is ONE sound which, to me, has an extraordinary power – extraordinary and UNIVERSAL (that's the important point): it doesn't depend on the language you speak, it doesn't depend on the education you were given, it doesn't depend on the atmosphere you breathe. And that sound, without knowing anything, I used to say it when I was a child (you know how in French we say, "Oh!"; well, I used to say "OM," without knowing anything!). And indeed, I made all kinds of experiments with that sound – it's fantastic, even, fantastic! It's unbelievable…So then, if around this you build something that corresponds to your own aspiration – certain sounds or words that FOR YOU evoke a soul state – then it's very good…All that is traditional benefits from the power of tradition, that goes without saying, but it's necessarily very limited – personally, it gives me the feeling of something shriveled and withered, as if all the juice it could contain had been squeezed out (!) Except if, spontaneously, the sounds correspond to a soul state in you.” The Mother’s Agenda-2.09.1964, “The physical mind is the mind of the physical personality formed by the body. It grows with the body, but it isn't the mind of Matter: it is the mind of the physical being. For instance, it is the mind that makes one's character: the bodily, physical character, which is in large part formed by atavism and education. What is called "physical mind" is all that. Yes, it's the result of atavism, of education and of the formation of the body; that's what makes the physical character. For example, some people are patient, some are strong and so on – physically, I mean, not for vital or mental reasons, but purely physically everyone has a character. That's the physical mind. And it is part of any integral yoga: you discipline this physical mind. I have done it for more than sixty years… But then, that mind, for instance, which is spontaneously defeatist, which has all sorts of fears and worries, which sees the worst, repeats the same things forever, is that the physical mind or the material mind?... It is the most unconscious part of the physical mind, and that's what connects the physical mind with this material substance. But that's already an organized mind, you understand? It is the most material part, the one that borders on the mind ... (what can we call this mind?), we can't even call it "corporeal mind": it is the mind of the cells, a cellular mind…This cellular mind exists in animals, and there is even a faint beginning (but very faint, like a promise) in plants: they respond to a mental action. They respond. As soon as Life manifests, there is already the beginning, like a promise of mind, of mental movement. And in animals, it's very clear. Whereas that physical mind really began to exist only in man. That's what a very small child already has: it already has a physical mind; so that no two very small children are alike, with identical reactions: there is already a difference. And it is especially what is given you with the special FORM of your body, by atavism, and then fully developed by education…No, the physical mind, as soon as you do an integral yoga, you are obliged to deal with it, while this material, cellular mind, I can assure you that it's absolutely new! Absolutely new…It is the mind that was like an uncoordinated substance, with a constant, unorganized activity (Mother gestures to show a constant tremor). This is the mind which is being organized. That's what is important, because Sri Aurobindo said it was unorganizable and the only thing to do was to reject it from existence. And I was under that impression, too. But when the transforming action on the cells is constant, this material mind begins to become organized, that's the wonderful thing! It begins to become organized. And then, as it becomes organized, it learns to FALL SILENT – that's the beautiful thing! It learns to keep calm, silent, and to let the supreme Force act without interfering.” The Mother’s Agenda-31.08.1965, “This body-mind is a very tangible truth; owing to its obscurity and mechanical clinging to past movements and facile oblivion and rejection of the new, we find in it one of the chief obstacles to permeation by the supermind Force and the transformation of the functioning of the body. On the other hand, once effectively converted, it will be one of the most precious instruments for the stabilisation of the supramental Light and Force in material Nature.” CWSA-28/Letters on Yoga-I/p-189, 7: “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’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." 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. " CWSA-19/Essays on the Gita/p-382, 8: “And only in the last few days have all those memories been allowed to rise up again from the subconscient where they were being kept; and with that, the state I lived in for thirty years has resurfaced – with this tremendous difference… And suddenly I said to myself, "How could it be? During all the time he was here, the time we were together (after I came back from Japan, when we were together), life, life on earth, lived such a wondrous divine possibility, so ... really so unique, something it had never lived to such an extent and in such a way, for thirty years, and it didn't even notice!" That ....That's what I have been experiencing recently…Yes, at one point I wondered (I don't remember when, a few days ago): "How could people have lived here, so near (but the same thing is still happening), how could human beings on earth who had an aspiration, who had their consciousness turned towards those things, have lived that possibility, have HAD that possibility at their fingertips, without being able to take advantage of it! How could something so wonderful and unique have taken place here, and yet people had such a small and childish and superficial image of it!"…Truly, I wondered, "Has the time really come? Is it possible? Or will it once again be postponed?"… (silence) Yesterday evening I read something in the book.... Sri Aurobindo is writing to someone who said, "How lucky people are who live near the Mother. " "You don't know what you're talking about! " he replies. "To live in the Mother's physical presence is one of the most difficult things." Do you remember this passage? I didn't know he had written that. "Well, well ..." I thought. He writes, "It is hard to stay near her, because the difference between the physical consciousness of all you people and her physical consciousness is so enormous...." Indeed, that's what tires me out. That's what tires my body, because it is used to living in a certain rhythm, a universal rhythm…(silence) No one can imagine what it was, those thirty years I had ... beyond all problems and difficulties; we went through every possible difficulty – and it was nothing, NOTHING. It was nothing, it was ... like a great harmonious orchestra…(silence) But ... it's clear that Matter must be rigorously hammered if it is to be made ready and able for this Transformation …(silence) And nothing, nothing imaginable in the eternal history of the universe can be compared to that shock: to have lived a perfect divine life as something completely natural and everyday, something OBVIOUS (it was never even in question), and then ... all of a sudden, physically – your base is snatched away. Well, to stay on after that! ... You just go, quite naturally: the base goes, you go…(silence) I can't blame my body for anything. It may be a bit weary, but it has held out very well.” The Mother’s Agenda-09.01.1962, “It was yesterday, I think, in the night (not last night, the night before, the 6th of June, that is), for more than three hours without stop, there was no consciousness of anything any more – not a thought, not a will, not an action, not an observation, nothing. Everything was at a standstill. For instance, all that happens when you have experiences and you work in the subconscient – all that, everything, everything was at a standstill. It was like the action of a Force. Without any thought or idea, only the sensation and a sort of perception (awareness is the right word) of a Force, but a stupendous Force, you know, like the Force of the earth – all the combinations of the forces along with an action that came from above and worked on them. It was going through me (especially around the head down to the chest, but it was going on in the whole body, and it was spherical) , it went through me and out, and out, and out in this direction, that direction, another direction, innumerable directions , and nothing but movements of Force (there was something like a perception of colors, but not in the ordinary way: like a knowledge that certain vibrations corresponded to a particular color), but it was an incalculable MASS, almost ... indefinite, at any rate, and simultaneous. At first I said to myself (laughing), "What's going on?" Then I thought, "All right, it doesn't matter, I'll just let it happen." And it went on and on and on – three hours without letup…I didn't know ... I didn't know anything any more, didn't understand anything any more, had no bearings any more; there was only a Force on the move, and what Force! ... It was a Force that came from beyond and acted upon all the forces of the earth: on big things, on small things, on small, precise points, on enormous things, and it was going on and on and on, on this point, that point, all points together and everywhere. I suppose that if the mind had been associated with the experience, it would have gone a bit mad! It gave that impression, you see, because it was so overwhelming that ... And all the time, all the time in the physical center (the physical center, that is, in the corporeal base), with something in an ecstatic state; it was very interesting how that ecstasy – an ecstasy that sparkled like a diamond – was there, so sweet, so sweet, so peaceful, as though it were there all the while, telling the body, "Don't be afraid, (laughing) don't worry, don't be afraid, all is well." As though the supreme Power were saying all the while, "Don't worry, don't worry, leave it to me, leave it to me...." It lasted more than three hours…I wondered, "What will my condition be like when I get up? Completely dazed, or what?" – Very quiet, nothing different, with only a sort of something that was smiling and saying, "Oh, so things CAN be that way." The mind was absolutely silent, absolutely: all the connections with all that people keep sending from everywhere were cut – all of it was completely gone. There were only the universal forces in action, with something that came from above and impregnated them all, sent them all out. And with it, a point – it was like a point in that immensity – a sparkling point, absolutely ecstatic, in such a peace! An extraordinary ecstasy, which was deliberately saying, "Don't worry; you can see what's going on, can't you, so don't worry, don't worry," because certainly the thing had gone beyond all possible individual proportions…It's the first time. I've had currents of force, I've had actions on the earth, I've had forces coming to me, all sorts of things; but this was different: it was all of that together. It was everywhere at the same time, everything at the same time, with that Inrush, and it was ... There was certainly something that wanted me to be very quiet and not to worry. It was necessary that I should keep very quiet…I had a feeling that I was given the awareness of something that's taking place right now. Because at night, generally, I disconnect myself from everything and universalize myself – no, "universalize" isn't the word: I identify myself with the Lord. That's my way of resting. I do it every night, it is the time when I have my deep rest. But now I've been made aware of this Force at work. Often experiences come (there have been a number of them lately), but it's the first time this one has come, because ... It was certainly something happening FOR the earth; but it didn't come from the center of forces that generally acts on the earth. It wasn't the usual working of forces on the earth. It was "something happening." And it gave the sense that the earth was very small – the movement was towards the earth, it was for the earth, but the earth was very small. Very small. (silence) There were no psychological perceptions (what I call "psychological perceptions" are, for instance, vibrations of love, vibrations of peace, vibrations of light, vibrations of knowledge, of power), they weren't there in that form, it wasn't that. Still, all that must have been there, because there were many things, many things that were all one thing, but one thing which assumed different forms; but I didn't see the forms, I didn't see the colors. It was only a question of pure sensation. A pure vibratory sensation: only vibrations, vibrations, vibrations, on a ... colossal scale…It is a new experience. (silence) Obviously, there was ... there must have been a cause for alarm, because as soon as I became conscious of the experience (it started before I became conscious of it; when I did, it seemed to me it had already been going on for a long time; so when I say three hours, it means three hours during which I was conscious, but it had started long before; it was around eleven at night and lasted till three in the morning), so the second I was made conscious of the "thing," obviously there was a cause for alarm, because immediately I was told, "You see, this is what is going on," and it was thanks to that ecstasy in the body that there was no alarm: "Oh, things are fine, everything is fine." And when the experience was over, it didn't end like an experience exhausting itself; it ended as if, very slowly, the thing were, not exactly veiled to my consciousness, but as if my consciousness were turned away from it, with the feeling, "Don't worry." At the start and at the end. All the same, when I woke up, I thought (because my head felt strange, there was a bizarre sensation as if I had become quite swollen! Swollen, inordinately swollen), I thought, "Maybe when I get up tomorrow morning (I get up at 4:30), I'll find myself in a complete daze!" That's why I observed – but everything was fine, there only remained that sort of feeling of being swollen. I feel (yet it was two nights ago, not last night), I feel as if my head were swollen! But the clear-headedness is the same as ever!! (laughing) Nothing's been disturbed! On the contrary, there is a sort of ... like an acuteness, something more acute in the perception, a little bit ironic – I don't know why. A magnified impression that all the things in the world are much ado about nothing, a lot of fuss about nothing – I've had that feeling for ... for centuries, I could say, but there is in addition something ever so slightly acute and ironic…But otherwise, crystal clear!” The Mother’s Agenda-8.06.1963, “It's still there; even in those who have developed their higher mind, who are able to emerge from that darkness and ignorance, it's still there – it's still there in a sort of mental or vital subconscient. And it's so dark! Thoroughly stupid, you know: it can be given hundreds and thousands of proofs, it remains unaffected – a kind of incapacity to understand. And then it constantly rises to the surface, and I am constantly obliged (gesture of offering to the Heights) to "present" it: "This is still there, that is still there, that ..." And I see very well that the distinction between what goes on in this body and its atmosphere, and what goes on in all other bodies is ... I don't know if the distinction still exists, but it's imperceptible. And the consciousness is aware of all those movements as if they were personal to the physical person. But the physical person (Mother touches her body) isn't just this body – I am not yet sure whether the physical person isn't the whole earth (for certain things, it is the whole earth), or whether the physical person is the entirety of all the bodies of the people I am in contact with. During the last hours of the night, that is, between 2 and 4, I see precise forms; but those precise forms are themselves representative, meaning there are TYPES and those types take on the image of someone I am in contact with or was in personal contact with. But to me they are types: "Oh, it's such and such a type" – but that can be thousands of people. And the action (it's always for an action), the action on the person-type has repercussions on all that he represents…And that's a labor which seems infinite – endless, at any rate…It does have consequences…You see, what I do is this: the thing comes, it's taken up, presented (gesture to the Heights) as though it were mine: "But look, see how I am " (but it's the "I" –the great I), it's presented to the Lord, very humbly, with the sense and feeling of complete helplessness – I simply say, "Here, change it." The feeling that only He can do it, that everything that people have tried everywhere appears childish – everything appears to be childish. The most sublime intelligence seems to me childish. All the attempts that are made to enlighten, organize, educate mankind, to awaken it to a higher consciousness, to give it mastery over Nature and its forces, all of it – all of it, which for a human vision is sometimes utterly sublime, seems absolutely like children playing and having fun in a nursery. And children who love dangerous games, who believe TERRIBLY in what they do (as do children, naturally). I have never met more serious and stern a justice than the justice children have in their games. They really take life seriously. Well, that's exactly the impression it makes on me: the impression of a mankind in infancy which takes what it does with ferocious seriousness. And which will never get out of it – it will never get out of it, it lacks the little something (which may be really nothing at all), a very little something thanks to which ah, everything becomes clear and organized – all that comes from mankind always BORDERS on Truth...So the only thing I can do is this (gesture of presenting): "Look, Lord, see how ignorant and powerless we are, how utterly stupid we are – it's up to You to change it." How do you change it? You can't even imagine the change, you can't even do that. So all my time (same gesture) – not from time to time: constantly, day and night, without letup, day and night without letup. If for an interval of one or two minutes this isn't done, there is something that catches up: "Oh, all that time wasted!" And if I take a close look at what happened, then I see; I see that for these few minutes, I was blissful in the Lord, letting myself live blissfully in the Lord; so I no longer presented things to Him – it happens two or three times a day. A relaxation, you know, you let yourself flow blissfully in the Lord. And it's so natural and spontaneous that I don't even notice it; I notice it when I resume my attitude ... (same gesture to the Heights) of transferring everything to the Lord every minute.” The Mother’s Agenda-16.10.1963, 9: “"... I must tell you once more that for us spiritual life does not mean contempt for Matter but its divinization. We do not want to reject the body but to transform it. For this, physical education is one of the means most directly effective. " The Mother’s Agenda-3.4.1967, “I started with a paradox: "The first condition for acquiring power is to be obedient... "The body must learn to obey before it can manifest power; and physical education i s the most thorough discipline for the body... "So be eager and sincere in your effort for physical education and you will acquire a powerful body." The Mother’s Agenda-27.03.1968, “Physical culture is the best way of developing the consciousness of the body, and the more the body is conscious, the more it is capable of receiving the divine forces that are at work to transform it and give birth to the new race.” TMCW/Vol-12/On Education/p-283, “The education of the physical consciousness (not the body’s global consciousness, but the consciousness of the cells) consists in teaching them ... First of all it’s a choice (it looks like one): it’s choosing the divine Presence – the divine Consciousness, the divine Presence, the divine Power (all that wordlessly), the "something" we define as the absolute Master. It’s a choice of EVERY SECOND between the old laws of Nature – with some mental influence and the whole life as it has been organized – the choice between that, the government by that, and the government by the supreme Consciousness, which is equally present (the feeling of the Presence is equally strong); the other thing is more habitual, and then there’s the Presence. It’s every second (it’s infinitely interesting), and with illustrations: the nerves, for instance ... if a nerve obeys all the various laws of Nature and mental conclusions and all that – the whole caboodle – then it starts aching; if it obeys the influence of the supreme Consciousness, then a strange phenomenon takes place ... it’s not like something getting "cured" – I might rather say, like an unreality fading away... And that’s the life of every second, for the smallest thing, the whole bodily functioning: sleep, food, washing, activities, everything, everything – every second. And the body is learning. There are naturally hesitations stemming from the power of habit and also old ideas floating about in the air (gesture of a swarming in the atmosphere): none of that is personal. As a work, it’s tremendous…And continuous…Continuous. There was a time when it would be forgotten now and then; now it’s beginning not to be forgotten anymore. It’s continuous. There’s only one thing that interrupts it, it’s the work with the outside, the relationship with others for that action which consists in infusing them – infusing them with divine consciousness. So then, this is the result: first, a very clear vision (not a vision in pictures, a very clear vision) of the state they are in; then, this: enveloping and infusing them with divine consciousness; and then, the effect that has, or hasn’t. That’s the occupation in relationships with people. The other work [on the cells] is the life of every minute... It’s growing more and more precise, more and more interesting – but absorbing... And a consciousness – a perception, rather – a growing perception of a state which ... I don’t know how to explain it. There are two simultaneous states: the state of uninterrupted, almost endless continuity, and the state of ... toppling over into decomposition (for the body); the two are constantly like this (Mother places one hand closely over the other). And the choice – the constant choice – based, in fact, on a reliance ... leaning for support on the divine Consciousness for all things and every second, or ceasing to lean on it. To the cells, that choice appears to be a free choice, with a very strong sense (but not at all formulated in words) of the support constantly given by the supreme Consciousness to help them rely on it alone…It’s not mentalized – hardly mentalized at all – and almost impossible to formulate. But it’s very clear. Very clear ... what is it? It’s not in the sensation – it’s in the state of consciousness. It’s very clear states of consciousness. But hard to express. Continuous states, continuous, continuous: night and day, ceaselessly, continuously. The planes change, the activities change, but it’s continuous. The mode of being or way of being may cease and give place to another, but that state of consciousness is perpetual, uninterrupted, universal, eternal – outside time – outside time, outside space. It’s the state of the consciousness.” The Mother’s Agenda-26.06.1968, “And the body is being given an education : it’s being taught how to will – the true way of being and willing. And over the entire material creation (gesture covering and enveloping the earth), there is a tissue – which we might call "catastrophic" – a tissue of bad will. That is to say, a sort of web, yes, a defeatist web – defeatist, catastrophic – where you botch what you wanted to do, where there are all possible accidents, all possible bad wills. Like a web. And the body is being taught to get out of it… It’s as if mingled with the Force that realizes and expresses itself; it’s like something mingling with the material creation. And the body is being taught to break free from it. But it’s difficult, very difficult…It’s the cause of diseases, the cause of accidents – it’s the cause of all destructive things…And this web is there constantly, all the time, like this (same covering gesture). It’s very tightly mingled [with the body]. It’s not clearly separate yet…So that’s how I live. There are still hours during which I don’t know what’s happening outwardly.” The Mother’s Agenda-4.9.1968, “Oh yes, that has a meaning! We could tell them: If that’s what you mean, it’s precisely the goal of physical education . And teaching is an attempt to replace the Consciousness with ... (laughing) an inner library!... If I joke too much, they won’t understand anymore!... We can tell them this: The way to really awaken the physical consciousness is physical education. It’s physical education that teaches the cells to be conscious . But to develop the brain, it’s study, observation, intelligent education – especially observation and reasoning. And naturally, for the whole education of the consciousness from the standpoint of character, it’s yoga.” The Mother’s Agenda-28.9.1968, 10: “At the outset, we can easily see that, since this is an evolution out of a material Inconscience into spiritual consciousness, an evolutionary self-building of Spirit on a base of Matter, there must be in the process a development of a triple character. (1) An evolution of forms of Matter more and more subtly and intricately organised so as to admit the action of a growing, a more and more complex and subtle and capable organisation of consciousness is the indispensable physical foundation. (2) An upward evolutionary progress of the consciousness itself from grade to higher grade, an ascent, is the evident spiral line or emerging curve that, on this foundation, the evolution must describe. (3) A taking up of what has already been evolved into each higher grade as it is reached and a transformation more or less complete so as to admit of a total changed working of the whole being and nature, an integration, must be also part of the process, if the evolution is to be effective.” CWSA-22/The Life Divine-730-731, 11: "And here we always come back to the same thing, to what Sri Aurobindo describes in The Synthesis of Yoga: it is the way of knowledge or the way of devotion or the way of works. But the way of works is precisely the one which keeps you in physical life and makes you find your liberation in it; and perhaps this is the most effective way of all but also the most difficult. ” TMCW-8/The Questions and Answers-1956/p-299, “My dear children, love work and you will be happy. Love to learn and you will progress…. If one does not love work, one is always unhappy in life. In order to be truly happy in life, one must love work.” TMCW-12/On Education-337, “It is evident that if we are to have a free divine or spiritual and supramental action conducted by the force and fulfilling the character of a diviner energy, some fairly complete transformation must be effected in this outward character of the bodily nature. ” CWSA-24/The Synthesis of Yoga/p-730, (This indicates that for constant union with the Divine, nitya yukata , as hinted in the Gita, can only be effective by the transformation of Nature. Without the transformation of outer Nature, this union can be intermittent.) "If the spirit is everywhere, even in matter — in fact matter itself is only an obscure form of the spirit — and if the supermind is the universal power of the spirit’s omnipresent self-knowledge organising all the manifestation of the being, then in matter and everywhere there must be present a supramental action and, however concealed it may be by another, lower and obscurer kind of operation, yet when we look close we shall find that it is really the supermind which organises matter, life, mind and reason. And this actually is the knowledge towards which we are now moving. There is even a quite visible intimate action of the consciousness, persistent in life, matter and mind, which is clearly a supramental action subdued to the character and need of the lower medium and to which we now give the name of intuition from its most evident characteristics of direct vision and self-acting knowledge, really a vision born of some secret identity with the object of the knowledge." CWSA-24/The Synthesis of Yoga/p-793, “The mind eventually becomes wholly intuitivised and exists only as a passive channel for the supramental action; but this condition too is not ideal and presents, besides, still a certain obstacle, because the higher action has still to pass through a retarding and diminishing conscious substance, — that of the physical consciousness. The final stage of the change will come when the supermind occupies and supramentalises the whole being and turns even the vital and physical sheaths into moulds of itself, responsive, subtle and instinct with its powers. Man then becomes wholly the superman. This is at least the natural and integral process.” CWSA-24/The Synthesis of Yoga/p-826, 12: “The results of Hathayoga are thus striking to the eye and impose easily on the vulgar or physical mind. And yet at the end we may ask what we have gained at the end of all this stupendous labour… But the weakness of Hathayoga is that its laborious and difficult processes make so great a demand on the time and energy and impose so completely a severance from the ordinary life of men that the utilisation of its results for the life of the world becomes either impracticable or is extraordinarily restricted. If in return of this loss we gain another life in another world within, the mental, the dynamic, these results could have been acquired through other systems, through Rajayoga, through Tantra, by much less laborious methods and held on much less exacting terms. On the other hand the physical results, increased vitality, prolonged youth, health, longevity are of small avail if they must be held by us as misers of ourselves, apart from the common life, for their own sake, not utilized, not thrown into the common sum of the world’s activities. Hathayoga attains large results, but at an exorbitant price and to very little purpose.” CWSA/23/The Synthesis of Yoga/p-35, 13: “The only thing in the world that still appears intolerable to me now is all physical deterioration, physical suffering, the ugliness the powerlessness to express this capacity of beauty inherent in every being. But this, too, will be conquered one day. Here, too the power will come one day to shift the needle a little. Only, one has to climb higher in consciousness: the deeper into matter you want to descend, the higher must you ascend in consciousness…It will take time. Sri Aurobindo was surely right when he spoke of a few centuries.” The Mother’s Agenda-25.02.1958, 14: “The transformation, the perfection cannot for the integral Yoga be complete until the link between the mental and the spiritual action is formed and a higher knowledge applied to all the activities of our existence. That link was the Supramental or Gnostic energy in which the incalculable infinite power of the supreme being, consciousness, delight formulates itself as an ordering divine will and wisdom, a light and power in the being which shapes all the thought, will, feeling, action and replaces the corresponding individual movements.” CWSA-24/The Synthesis of Yoga-764, “But in the gnostic way of being and living the will of the spirit must directly control and determine the movements and law of the body. For the law of the body arises from the subconscient or inconscient: but in the gnostic being the subconscient will have become conscious and subject to the supramental control, penetrated with its light and action; the basis of inconscience with its obscurity and ambiguity, its obstruction or tardy responses will have been transformed into a lower or supporting superconscience by the supramental emergence.” CWSA-22/The Life Divine-1021, “A gnostic being will possess not only a truth-conscious control of the realised spirit’s power over its physical world, but also the full power of the mental and vital planes and the use of their greater forces for the perfection of the physical existence. This greater knowledge and wider hold of all existence will enormously increase the power of instrumentation of the gnostic being on his surroundings and on the world of physical Nature.” CWSA-22/The Life Divine/p-1015, 15: “The transition between the two appears really possible only through the entry – the conscious and willed entry – of a supramentalized consciousness into a body that we could call an "improved physical body," in other words, the human physical body as it is now, but improved: the improvement produced, for instance, by a TRUE physical training, not in its present exaggerated form but in its true sense. It's something I have seen fairly clearly: in an evolution (physical training is developing very fast nowadays, it's not even half a century since it started), in evolution, that physical training will bring an improvement, that is, a suppleness, a balance, an endurance, and a harmony; these are the four qualities – suppleness (plasticity), balance between the various parts of the being, endurance, and harmony of the body – that will make it a more supple instrument for the supramentalized consciousness…So the transition: a conscious and willed utilization by a supramentalized consciousness of a body prepared in that way. This body must be brought to the peak of its development and of the utilization of the cells in order to be ... yes, consciously impregnated with the supreme forces (which is being done here [in Mother] at the moment), and this to the utmost of its capacities. And if the consciousness that inhabits that body, that animates that body, has the required qualities in sufficient amount, it should normally be able to utilize that body to the utmost of its capacity of transformation, with the result that the waste caused by the death of decomposing cells should be reduced to a minimum – to what extent?... That's precisely what still belongs to the unknown…That would correspond to what Sri Aurobindo called the prolongation of life at will, for an indefinite length of time…But as things are at present, it would seem there is a transitional period in which the consciousness has to switch from this body to another, better prepared body – better prepared outwardly, physically (not inwardly); "outwardly," I mean, having acquired certain aptitudes through the present development, which this body doesn't have, of the four qualities – which it doesn't have in sufficient amount and completeness. That is to say, those four qualities must be in perfect accord and in sufficient amount to be able to bear the work of transformation.” The Mother’s Agenda/April 17, 1965 16: “In fact, the body must not rule, it must obey. By its very nature it is a docile and faithful servant. Unfortunately, it rarely has the capacity of discernment it ought to have with regard to its masters, the mind and the vital. It obeys them blindly, at the cost of its own well-being. The mind with its dogmas, its rigid and arbitrary principles, the vital with its passions, its excesses and dissipations soon destroy the natural balance of the body and create in it fatigue, exhaustion and disease. It must be freed from this tyranny and this can be done only through a constant union with the psychic centre of the being. The body has a wonderful capacity of adaptation and endurance. It is able to do so many more things than one usually imagines. If, instead of the ignorant and despotic masters that now govern it, it is ruled by the central truth of the being, you will be amazed at what it is capable of doing. Calm and quiet, strong and poised, at every minute it will be able to put forth the effort that is demanded of it, for it will have learnt to find rest in action and to recuperate, through contact with the universal forces, the energies it expends consciously and usefully. In this sound and balanced life a new harmony will manifest in the body, reflecting the harmony of the higher regions, which will give it perfect proportions and ideal beauty of form. And this harmony will be progressive, for the truth of the being is never static; it is a perpetual unfolding of a growing perfection that is more and more total and comprehensive. As soon as the body has learnt to follow this movement of progressive harmony, it will be possible for it to escape, through a continuous process of transformation, from the necessity of disintegration and destruction. Thus the irrevocable law of death will no longer have any reason to exist.” TMCW/Vol-12/On Education/p-7-8, 17: CWSA-24/The Synthesis of Yoga/p-732, 18: The Mother's Agenda/June 6, 1962 19: "There are all kinds of freedom – mental freedom, vital freedom, spiritual freedom – which are the fruits of successive masteries. But a completely new freedom has become possible with the Supramental Manifestation: it is the freedom of the body." The Mother's Agenda-17.10.1957, 20: "The very physical consciousness in man, the annamaya purusa , can without this supreme ascent and integral descent yet reflect and enter into the self of Sachchidananda . It can do it either by a reflection of the Soul in physical Nature, its bliss, power and infinity secret but still present here, or by losing its separate sense of substance and existence in the Self within or without it. The result is a glorified sleep of the physical mind in which the physical being forgets itself in a kind of conscious Nirvana or else moves about like a thing inert in the hands of Nature, jadavat, like a leaf in the wind, or otherwise a state of pure happy and free irresponsibility of action, balavat , a divine childhood. But this comes without the higher glories of knowledge and delight which belong to the same status upon a more exalted level. It is an inert realisation of Sachchidananda in which there is neither any mastery of the Prakriti by the Purusha nor any sublimation of Nature into her own supreme power, the infinite glories of the Para Shakti. Yet these two, this mastery and this sublimation, are the two gates of perfection, the splendid doors into the supreme Eternal." CWSA-23/The Synthesis of Yoga/p-499, Download this WEB PAGE in PDF format: “When you follow the ascending path, the work is relatively easy. I had already covered this path by the beginning of the century and had established a constant relationship with the Supreme – That which is beyond the Personal and the gods and all the outward expressions of the Divine, but also beyond the Absolute Impersonal. It’s something you cannot describe; you must experience it. And this is what must be brought down into Matter. Such is the descending path, the one I began with Sri Aurobindo ; and there, the work is immense…The thing can still be brought down as far as the mental and vital planes (although Sri Aurobindo said that thousands of lifetimes would be needed merely to bring it down to the mental plane, unless one practiced a perfect surrender)("A soul made ready through a thousand years." Savitri-398). With Sri Aurobindo, we went down below Matter, right into the Subconscient and even into the Inconscient. But after the descent comes the transformation , and when you come down to the body, when you attempt to make it take one step forward – oh, not even a real step, just a little step! – everything starts grating; it’s like stepping on an anthill ... And yet the presence, the help of the supreme Mother, is there constantly; thus you realize that for ordinary men such a task is impossible, or else millions of lives would be needed – but in truth, unless the work is done for them and the sadhana of the body done for the entire earth consciousness , they will never achieve the physical transformation, or else it will be so remote that it is better not even to speak of it. But if they open themselves, if they give themselves over in an integral surrender, the work can be done for them – they have only to let it be done…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 The Mother’s Agenda-19.05.1959 " One of the very first results of the supramental manifestation was to give the body a freedom and an autonomy it has never before known . And when I say freedom, I don’t mean some psychological perception or an inner state of consciousness, but something else and far better – it is a new phenomenon in the body, in the cells of the body. For the first time, the cells themselves have felt that they are free, that they have the power to decide. When the new vibrations came and combined with the old ones, I felt it at once and it showed me that a new world was really taking birth... In its normal state, the body always feels that it is not its own master: illnesses invade it without its really being able to resist them – a thousand factors impose themselves or exert pressure upon it. Its sole power is the power to defend itself, to react. Once the illness has got in, it can fight and overcome it – even modern medicine has acknowledged that the body is cured only when it decides to get cured; it is not the drugs per se that heal, for if the ailment is temporarily suppressed by a drug without the body’s will, it grows up again elsewhere in some other form until the body itself has decided to be cured. But this implies only a defensive power, the power to react against an invading enemy – it is not true freedom.... But with the supramental manifestation, something new has taken place in the body: it feels it is its own master, autonomous, with its two feet solidly on the ground, as it were. This gives a physical impression of the whole being suddenly drawing itself up, with its head lifted high – I am my own master... And this new vibration in the body has allowed me to understand the mechanism of the transformation. It is not something that comes from a higher Will, not a higher consciousness that imposes itself upon the body: it is the body itself awakening in its cells, a freedom of the cells themselves, an absolutely new vibration that sets disorders right – even disorders that existed prior to the supramental manifestation ." The Mother The Mother’s Agenda-October 17, 1957 "So, regularly, as soon as there comes a pain somewhere or a discomfort or anything, immediately, instantly, the first reaction: "Ah! Lord, what do You want me to learn?" And I become attentive... If everybody does the same thing, if all those who can do it (sincerely, of course, without pretense) do it sincerely: "Ah! Lord, what do You want me to learn?" and then observe, wait, then things are easier, you put yourself at least in better conditions." The Mother The Mother’s Agenda-July 27, 1963

Objective in Brief “The ascent to the divine Life is the human journey, the Work of works, the acceptable Sacrifice. This alone is man’s real business in the world and the justification of his existence, without which he would be only an insect crawling among other ephemeral insects on a speck of surface mud and water which has managed to form itself amid the appalling immensities of the physical universe... To discover the spiritual being in himself is the main business of the spiritual man and to help others towards the same evolution is his real service to the race; till that is done, an outward help can succour and alleviate, but nothing or very little more is possible... The growth of the god in man is man’s proper business ; the steadfast turning of this lower Asuric and Rakshasic into the divine nature is the carefully hidden meaning of human life. As this growth increases, the veil falls and the soul comes to see the greater significance of action and the real truth of existence. The eye opens to the Godhead in man, to the Godhead in the world; it sees inwardly and comes to know outwardly the infinite Spirit, the Imperishable from whom all existences originate and who exists in all and by him and in him all exist always. Therefore when this vision, this knowledge seizes on the soul, its whole life-aspiration becomes a surpassing love and fathomless adoration of the Divine and Infinite... This is what a true subjectivism teaches us, — first, that we are a higher self than our ego or our members, secondly, that we are in our life and being not only ourselves but all others; for there is a secret solidarity which our egoism may kick at and strive against, but from which we cannot escape. It is the old Indian discovery that our real “I” is a Supreme Being which is our true self and which it is our business to discover and consciously become and, secondly, that that Being is one in all, expressed in the individual and in the collectivity, and only by admitting and realising our unity with others can we entirely fulfil our true self-being.... The true business of man upon earth is to express in the type of humanity a growing image of the Divine; whether knowingly or unknowingly, it is to this end that Nature is working in him under the thick veil of her inner and outer processes.” Sri Aurobindo CWSA-21/The Life Divine/p-48 CWSA-22/The Life Divine/p-917-918 CWSA-19/Essays on the Gita/p-327 CWSA-25/The Human Cycle/p-47-48 CWSA-23/The Synthesis of Yoga/p- 193 “This object (1: A discovery of the Divinity in oneself; 2: discovery of the Divinity in the world behind the appa rent denial; 3: a total discovery of the dynamism of some transcendent Eternal) of the integral Yoga must be accepted wholly by those who follow it, but the acceptance must not be in ignorance of the immense stumbling-blocks that lie in the way of the achievement; on the contrary we must be fully aware of the compelling cause of the refusal of so many other disciplines to regard even its possibility, much less its imperative character, as the true meaning of terrestrial existence.” Sri Aurobindo CWSA-23/The Synthesis of Yoga/p-170 Man’s attraction towards world strengthens the knowledge of the Becoming, this terrestrial existence; attraction towards heaven strengthens the knowledge of our Source, the Supracosmic origin; attraction of heaven on earth strengthens the knowledge of the intermediate Supra-terrestrial link of subtle, Superconscient, Universal and Supramental plane and attraction towards His ecstatic oneness, order and harmony transforms Matter into image of the Spirit or material transfiguration , eliminating the permanent division between terrestrial, Supra-cosmic and Supra-terrestrial world or bridging the gulf between, the Creation and the Creator. It is true that the deficiencies of the above four institutions are to be rightly related to the total harmony of Existence. In the past, the above evolutionary synthesis had failed due to exaggeration and exclusive importance of either one or another school of thought and now a time has come in the recent development of integral Yoga, as another opportunity and a trying ground of equal importance and regard for all four schools of thought and their utmost Spiritual consummation. The secret truth behind the material existence of physical Science and the truth of pure devotion of all Religious movements are to be reconciled with the Ascetic affirmation of a pure Spiritual impulse. The Ascetic or Sannyasin aspiration upward to unite with the Divine is to be rightly and sufficiently related with the ancient Vedantic approach of descending movement of the Divine Shakti to embrace its manifestation. The ancient Vedantic quest to reconcile Matter and Spirit, One and Many in its comprehensiveness is to be sufficiently related with the Vedic representation of the Divine Mother, the daughter of the Sun, Savitri , who is concerned with the final aim of the Vedic discipline, Divine perfection of material life and physical Immortality of the mutable substance. Thus, earth life can be transformed into an ecstatic playfield of her Divine children. In Integral Spiritual Evolution, Supracosmic is accepted as a source, origin and support , the Supra-terrestrial or other intermediate world for a condition and connecting link of bridging the gulf between Supracosmic Source and the nether material life and the Terrestrial for its field and circumstance , and with human Body, Life and Mind for its nodus, turning point and dynamic mould into which Divine existence can be poured in for a higher and even highest perfection. The whole aim of the evolution is the continuous enlargement of the existing human vessel. The force or energy that moves the stars and planets, the same force also moves our thoughts and actions. When this inrush of ‘energy is the highest in kind and the fullest in amount’³⁴ and works in a perfected human vessel, then he has attained the complete and utmost development. To this height all humanity is aspiring, knowingly or unknowingly. Mother Nature attempts through each individual formation to bridge the gulf between the existing material living and the future Supramental world. She attempted and reattempted this with her best Master Souls and succeeded with Sri Aurobindo . Now, after Mother Nature’s success in creating a single Sri Aurobindo , who is a symbol of the movement of comprehensive Consciousness, her next great and difficult task is ‘to reproduce, multiply and ultimately universalise it in others.’²⁸ Now it is time for her to universalise her success, by providing the best surrounding atmosphere to the receptive human Souls with perfected minds and bodies who will be able initially to unveil the transcendent activities of the Spirit and finally hold and carry Sri Aurobindo’s Consciousness or the total consciousness of the Eternal by the simple formula though difficult to execute, that of initially living and experiencing all the norms of Integral Yoga, Dharma, and finally, the outer law is substituted by the inner plastic Psychic, Spiritual and Supramental Law. This intensive evolution of the individual must be preoccupied in entirely changing the mind, life and body in conformity with the truth of the Spirit. This multiplication of total Consciousness of the Eternal may be understood in Sri Aurobindo's language, "The divine manifestation of a Christ, Krishna, Buddha in external humanity has for its inner truth the same manifestation of the eternal Avatar within in our own inner humanity. That which has been done in the outer human life of earth may be repeated in the inner life of all human beings. "³³ After bridging the gulf between ordinary living and Supramental life, Mother Nature attempted again to experience the cellular transformation of her animal evolutionary form through The Mother’s body. This is another intermediate adventure which has opened for the race another possibility of physical change and a journey toward the ultimate adventure and victory of Spirit over Matter. The simple formula to repeat The Mother’s Cellular transformation experience or discovery of immortal principles concealed within the body's cells is to purify the physical substance to the extent of bearing the pressure of All Delight and the burden of the earth’s Inconscient negations. Or “The dire delight that could shatter mortal flesh,”³⁰ and “Almighty powers are shut in Nature’s cells.”³¹ The next difficult task of Mother Nature related to the multiplication of individual Cellular transformation may be understood in The Mother’s language, “If, for any reason this body (The Mother’s body) becomes unusable, the universal Mother will again start manifesting in hundreds of individualities according to their capacity and receptivity, each one being a partial manifestation of the Universal Consciousness .”²⁹ Now, most of humanity is suffering from the slavery of lower Nature and the slavery of ordinary action. So, first, very few should go beyond these two slaveries by ascending their consciousness to the Psychic, Spiritual and Universal planes and their Spiritual Influence should spread beyond the individual Soul Centre. Sri Aurobindo confirms, "whenever even a single soul is liberated, there is a tendency to an extension and even to an outburst of the same divine self-consciousness in other individual souls of our terrestrial humanity..."³² Thus, in the long run, the whole of humanity can be liberated and their life can be Divinised. OM TAT SAT The References of the above extraction are taken from the manuscript ‘The Integral Yoga and Sanatana Dharma ’ (Page-27, 120) THE PSYCHIC & SPIRITUAL TRANSFORMATION "The psychic and the spiritual opening with their experiences and consequences can lead away from life or to a Nirvana ; but they are here (in Integral Yoga) being considered solely as steps in a transformation of the nature. " Sri Aurobindo CWSA-22/The Life Divine/p-943 “As the psychic change has to call in the spiritual to complete it, so the first spiritual change has to call in the supramental transformation to complete it.” Sri Aurobindo CWSA-22/The Life Divine/p-951 “The psychic transformation after rising into the spiritual change has then to be completed, integralised, exceeded and uplifted by a supramental transformation which lifts it to the summit of the ascending endeavour.” Sri Aurobindo CWSA-21/The Life Divine/p-242 "A purified mind and heart and a strong and fine psychical intuition may do much to protect from perversion and error, but even the most highly developed psychical consciousness cannot be absolutely safe unless the psychical is illumined and uplifted by a higher force than itself and touched and strengthened by the luminous intuitive mind and that again raised towards the supramental energy of the spirit." Sri Aurobindo CWSA-24/The Synthesis of Yoga/p-896 In our ancient tradition, a liberated Soul leaves the untransformed Nature as it is. Sri Aurobindo was absolutely against it. Regarding this, He had written the most ironic thing in His poem “THE SELF.”⁸ It has been observed that there is wide misuse of the word ‘Supermind’¹ and ‘transformation of Nature’¹ by devotees and disciples in their writings and orations. This was not acceptable to Sri Aurobindo as they are related with the last perfection of integral Yoga and can be attained only after the long movement² of Consciousness between Psychic and Spiritual planes and after the universalisation of Psychic and Spiritual Consciousness. So, as we understand, an isolated individual transformation is not practicable. ‘Here the Yoga of self-perfection coincides with the Yogas of knowledge, works and devotion; for it is impossible to change the human nature into the divine or to make it an instrument of the divine knowledge, will and joy of existence, unless there is a union with the supreme Being, Consciousness and Bliss and a unity with its universal Self in all things and beings . A wholly separative possession of the divine nature by the human individual, as distinct from a self-withdrawn absorption in it, is not possible .’³ ‘It would therefore be a waste of time and energy which should be devoted to the preliminary work psychicisation and spiritualisation of the being and nature without which no supramentalisation is possible.’⁴ He further confirmed that at present, the Psychic and Spiritual transformation and perfection is possible ‘only by a small number of human beings .’⁵ What Sri Aurobindo proposes to them is, ‘one must first have the self-realisation, the full action of the spiritualised mind and heart, the psychic awakening, the liberation of the imprisoned consciousness, the purification and entire opening of the adhara. Do not think now of those ultimate things (Overmind, Supermind), but get first these foundations in the liberated nature.’⁶ ‘At present the necessity is to prepare the physical consciousness; for that a complete equality and peace and a complete dedication free from personal demand or desire in the physical and the lower vital parts is the thing to be established.’⁶ There are very few Sadhakas who are concerned with Supramental energy that The Mother and Sri Aurobindo intended to call down to earth’s atmosphere. Apart from it, most of the Ashramite Sadhakas ‘are seeking realisation through meditation, through love and worship or through activity and work.’⁷ In this Yoga, if a Sadhak will not learn the lesson sufficiently to transform the nature by movement of ascending and descending Psychic and Spiritual Consciousness, then he will have to be satisfied with partial intermittent Divine union. The vision of complete and constant Divine union through activation of the Supramentalised Psychic Self will remain as a distant and remote objective of integral Yoga. Spiritual life is for those who are not satisfied with life as it is. They enjoy Divine’s single protection by partial Psychic opening (“Only were safe who kept God in their hearts:” Savitri-211), double protection by full opening of Psychic being which can discover Ocean of Light above the head and bellow the feet (“Our life is entrenched between two rivers of Light,” Savitri-531) and multiple protection by opening all the ten Selves. (“It (dynamic Spirit) is within, below, without, above.” Savitri-98, "Heaven’s leaning down to embrace from all sides earth," Savitri-716) OM TAT SAT References: 1 (59 is the reference in the Manuscript): “Transformation is a word that I have brought in myself (like supermind) to express certain spiritual concepts and spiritual facts of the integral Yoga. People are now taking them up and using them in senses which have nothing to do with the significance which I put into them…” CWSA-29/Letters on Yoga-II/-p-403, CWSA-35/Letters on Himself and the Ashram/p-174, “The words supermind and supramental were first used by me, but since then people have taken up and are using the word supramental for anything above the mind.” CWSA-28/Letters on Yoga-I/p-144, ‘It is a common mistake. Even the word supermind (which I invented) has been taken up by several people (writers in the Prabuddha Bharata and elsewhere) and applied generally to the spiritual consciousness.” CWSA-35/Letters on Himself and the Ashram/p-142-143, “People talk very lightly of the overmind and the supermind as if it were quite easy to enter into them and mistake inferior movements for the overmental or supramental, thereby confusing the Truth and delaying the progress of the sadhana .” CWSA-30/Letters on Yoga-III/p-408, "For if it is some inferior state that we thus mistake for the supermind, it lays us open to all the dangers we have seen to attend a presumptuous egoistic haste in our demand for achievement. If it is one of the higher states that we presume to be the highest, we may, though we achieve much, yet fall short of the greater, more perfect goal of our being; for we shall remain content with an approximation and the supreme transformation will escape us. Even the achievement of a complete inner liberation and a high spiritual consciousness is not that supreme transformation; for we may have that achievement, a status perfect in itself, in essence, and still our dynamic parts may in their instrumentation belong to an enlightened spiritualised mind and may be in consequence, like all mind, defective even in its greater power and knowledge, still subject to a partial or local obscuration or a limitation by the original circumscribing nescience." CWSA-23/The Synthesis of Yoga/p-284, "If spiritual and supramental were the same thing, as you say my readers imagine, then all the sages and devotees and Yogis and sadhaks throughout the ages would have been supramental beings and all I have written about the supermind would be so much superfluous stuff, useless and otiose. Anybody who had spiritual experiences would then be a supramental being; the Asram would be chock-full of supramental beings and every other Asram in India also. Spiritual experiences can fix themselves in the inner consciousness and alter it, transform it, if you like; one can realise the Divine everywhere, the Self in all and all in the Self, the universal Shakti doing all things; one can feel merged in the Cosmic Self or full of ecstatic bhakti or Ananda. But one may and usually does still go on in the outer active parts of Nature thinking with the intellect or at best the intuitive mind, willing with a mental will, feeling joy and sorrow on the vital surface, undergoing physical afflictions and suffering the struggle of life in the body with death and disease. The change then only will be that the inner self will watch all that without getting disturbed or bewildered, with a perfect equality, taking it as an inevitable part of Nature, inevitable at least so long as one does not withdraw to the Self out of Nature. That is not the transformation I envisage. It is quite another power of knowledge, another kind of will, another luminous nature of emotion and aesthesis, another constitution of the physical consciousness that must come in by the supramental change." CWSA-28/Letters on Yoga-I/p-273-274 2 (147): "There to reach and thence to bring down a supramental dynamism that can transform the Ignorance is the distant but imperative supreme goal of the integral Yoga." CWSA-23/The Synthesis of Yoga/p-148, “It must also be kept in mind that the supramental change is difficult, distant and ultimate stage; it must be regarded as the end of a far-off vista; it cannot be and must not be turned into a first aim, a constantly envisaged goal or an immediate objective. For it can only come into the view of possibility after much arduous self-conquest and self-exceeding, at the end of many long and trying stages of difficult self-evolution of the nature. One must (1) first acquire an inner Yogic consciousness and replace by it our ordinary view of things, natural movements, motives of life; one must revolutionise the whole present build of our being. (2) Next, we have to go still deeper, discover our veiled psychic entity and in its light and under its government psychicise our inner and outer parts, turn mind-nature, life-nature, body-nature and all our mental, vital, physical action and states and movements into a conscious instrumentation of the soul. (3) Afterwards or concurrently we have to spiritualise the being in its entirety by a descent of a divine Light, Force, Purity, Knowledge, freedom and wideness. (4) It is necessary to break down the limits of the personal mind, life and physicality, dissolve the ego, enter into the cosmic consciousness, realise the self, and acquire a spiritualised and universalised mind and heart, life-force, physical consciousness. (5) Then only the passage into supramental consciousness begins to become possible, (6) and even then there is a difficult ascent to make each stage of which is a separate arduous achievement.” CWSA-23/The Synthesis of Yoga/p-281-282, "It follows that the psychic and the spiritual transformation must be far advanced, even as complete as may be, before there can be any beginning of the third and consummating supramental change; for it is only by this double transmutation that the self-will of the Ignorance can be totally altered into a spiritual obedience to the remoulding truth and will of the greater Consciousness of the Infinite. 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 and the Supreme Nature can become total and absolute." CWSA-22/The Life Divine/p-963-964, "If (1) this first (Psychic) change establishing the being in the inner and larger, a Yogic in place of an ordinary consciousness has not been done, the greater transmutation is impossible. Moreover the individual must have sufficiently universalised himself, he must have recast his individual mind in the boundlessness of a cosmic mentality, enlarged and vivified his individual life into the immediate sense and direct experience of the dynamic motion of the universal life, opened up the communications of his body with the forces of universal Nature, before he can be capable of a change which transcends the present cosmic formulation and lifts him beyond the lower hemisphere of universality into a consciousness belonging to its spiritual upper hemisphere. (2) (second Spiritual change ) Besides he must have already become aware of what is now to him superconscient; he must be already a being conscious of the higher spiritual Light, Power, Knowledge, Ananda , penetrated by its descending influences, new-made by a spiritual change. It is possible for the spiritual opening to take place and its action to proceed before the psychic is far advanced or complete; for the spiritual influence from above can awaken, assist and complete the psychic transmutation: all that is necessary is that there should be a sufficient stress of the psychic entity for the spiritual higher overture to take place. But the third, the supramental change does not admit of any premature descent of the highest Light; for it can only commence when the supramental Force begins to act directly, and this it does not do if the nature is not ready. For there is too great a disparity between the power of the supreme Force and the capacity of the ordinary nature; the inferior nature would either be unable to bear or, bearing, unable to respond and receive or, receiving, unable to assimilate. Till Nature is ready, the supramental Force has to act indirectly; it puts the intermediary powers of overmind or intuition in front, or it works through a modification of itself to which the already half-transformed being can be wholly or partially responsive." CWSA-22/The Life Divine/p-965-966 3 (143): CWSA-24/The Synthesis of Yoga-622, “The individual must be the instrument and first field of the transformation; but an isolated individual transformation is not enough and may not be wholly feasible. Even when achieved, the individual change will have a permanent and cosmic significance only if the individual becomes a centre and a sign for the establishment of the supramental Consciousness-Force as an overtly operative power in the terrestrial workings of Nature, — in the same way in which thinking Mind has been established through the human evolution as an overtly operative power in Life and Matter. This would mean the appearance in the evolution of a gnostic being or Purusha and a gnostic Prakriti , a gnostic Nature. There must be an emergent supramental Consciousness- Force liberated and active within the terrestrial whole and an organised supramental instrumentation of the Spirit in the life and the body, — for the body consciousness also must become sufficiently awake to be a fit instrument of the workings of the new supramental Force and its new order. Till then any intermediate change could be only partial or insecure; an overmind or intuitive instrumentation of Nature could be developed, but it would be a luminous formation imposed on a fundamental and environmental Inconscience. A supramental principle and its cosmic operation once established permanently on its own basis, the intervening powers of Overmind and spiritual Mind could found themselves securely upon it and reach their own perfection; they would become in the earth-existence a hierarchy of states of consciousness rising out of Mind and physical life to the supreme spiritual level.” CWSA-22/The Life Divine/p-997-998, "A perfect self- expression of the spirit is the object of our terrestrial existence. This cannot be achieved if we have not grown conscious of the supreme Reality; for it is only by the touch of the Absolute that we can arrive at our own absolute. But neither can it be done to the exclusion of the cosmic Reality: we must become universal, for without an opening into universality the individual remains incomplete. The individual separating himself from the All to reach the Highest, loses himself in the supreme heights; including in himself the cosmic consciousness, he recovers his wholeness of self and still keeps his supreme gain of transcendence; he fulfils it and himself in the cosmic completeness. A realised unity of the transcendent, the universal and the individual is an indispensable condition for the fullness of the self-expressing spirit : for the universe is the field of its totality of self-expression, while it is through the individual that its evolutionary self-unfolding here comes to its acme." CWSA-22/The Life Divine/p-706, " But this experience with X was really interesting. I learned many things that day, many things ... If you concentrate long enough on any one point, you discover the Infinite (and in his own experience he found the infinite), what could be called your own Infinite. But this is not what WE want, not this; what we want is the direct and integral contact between the manifested universe and the Infinite out of which this universe has emerged. So then it is no longer an individual or personal contact with the Infinite, it’s a total contact. And Sri Aurobindo insists on this, he says that it’s absolutely impossible to have the transformation (not the contact, but the supramental transformation) without becoming universalized – that is the first condition. You cannot become supramental before being universal. And to be universal means to accept everything, be everything, become everything – really to accept everything. And as for all those who are shut up in a system, even if it belongs to the highest regions of thought, it is not THAT." The Mother's Agenda/20.09.1960, "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." CWSA-24/The Synthesis of Yoga/p-718, 4 (133): "It is not intended to supramentalise humanity at large, but to establish the principle of the supramental consciousness in the earth-evolution. If that is done, all that is needed will be evolved by the supramental Power itself. It is not therefore important that the mission should be widespread. What is important is that the thing should be done at all in however small a number ; that is the only difficulty…It would therefore be a waste of time and energy which should be devoted to the preliminary work psychicisation and spiritualisation of the being and nature without which no supramentalisation is possible.” CWSA-28/Letters on Yoga-I/p-288-290, “The questions about the supermind cannot be answered profitably now. Supermind cannot be described in terms that the mind will understand, because the terms will be mental and mind will understand them in a mental way and mental sense and miss their true import. It would therefore be a waste of time and energy which should be devoted to the preliminary work psychicisation and spiritualisation of the being and nature without which no supramentalisation is possible. Let the whole dynamic nature led by the psychic make itself full of the dynamic spiritual light, peace, purity, knowledge, force; let it afterwards get experience of the intermediate spiritual planes and know, feel and act in their sense; then it will be possible to speak last of the supramental transformation.” CWSA-28/Letters on Yoga-I-289-290, “Otherwise what will be ultimately accomplished is an achievement by the few initiating a new order of beings, while humanity will have passed sentence of unfitness on itself and may fall back into an evolutionary decline or a stationary immobility; for it is the constant up ward effort (of the few) that has kept humanity alive and maintained for it, Its plays in the front of creation.” CWSA-22/The Life Divine/p-752, “All that [ideas such as “everything will soon be spiritualised”] is absurd. The descent of the supramental means only that the Power will be there in the earth consciousness as a living force just as the thinking mental and the higher mental are already there. But an animal cannot take advantage of the presence of the thinking mental Power or an undeveloped man of the presence of the higher mental Power — so too everybody will not be able to take advantage of the presence of the supramental Power. I have also often enough said that it will be at first for the few, not for the whole earth, — only there will be a growing influence of it on the earth life. ” CWSA-28/Letters on Yoga-I/p-290, "As for the conquest of death, it is only one of the sequelae of supramentalisation — and I am not aware that I have forsworn my views about the supramental descent. But I never said or thought that the supramental descent would automatically make everybody immortal. The supramental descent can only make the best conditions for anybody who can open to it then or thereafter attaining to the supramental consciousness and its consequences. But it would not dispense with the necessity of sadhana. If it did, the logical consequence would be that the whole earth, men, dogs and worms, would suddenly wake up to find themselves supramental. There would be no need of an Asram or of Yoga ." CWSA-28/Letters on Yoga-I/p-312-313, "When external difficulties subside, when the body becomes passive and quiet, when it is not constantly demanding attention, then you can LIVE in this supramental consciousness and it does not seem so difficult; you feel it is so victorious in its essence that it will end all difficulties ." The Mother’s Agenda/ December 13, 1960, 5 (144): “The Psychic transformation and the first stages of the spiritual transformation are well within our conception; their perfection would be the perfection, wholeness, consummated unity of a knowledge and experience which is already part of things realised, though only by a small number of human beings. But the supramental change in its process carries us into less explored regions; it initiates a vision of heights of consciousness which have indeed been glimpsed and visited, but have yet to be discovered and mapped in their completeness.” CWSA-22/The Life Divine/p-953, “But the real soul, the real psychic entity which for the most part we see little of and only a small minority in mankind has developed, is an instrument of pure love, joy and the luminous reaching out to fusion and unity with God and our fellow-creatures. This psychic entity is covered up by the play of the mentalised Prana or desire-mind which we mistake for the soul; the emotional mind is unable to mirror the real soul in us, the Divine in our hearts, and is obliged instead to mirror the desire-mind.” CWSA-23/The Synthesis of Yoga/p-351 6 (76): CWSA-29/Letters on Yoga-II-p-413, CWSA-32/The Mother and Letters on the Mother/p-492, 7 (10): “There are very few among the sadhaks here who at all concern themselves with the supermind or know anything about it except as something which the Mother and I will bring down some day and establish here. Most are seeking realisation through meditation, through love and worship or through activity and work. Meditation and silence are not necessary for everyone; there are some, even among those spoken of by you and others as the most advanced sadhaks, who do their sadhana not through meditation, for which they have no turn, but through activity, work or creation supported or founded on love and bhakti . It is not the credo but the person who matters. We impose no credo; it is sufficient if there is an established and heart-felt relation between ourselves and the disciple.” CWSA-29/Letters on Yoga-II-p-210, “I may say generally that to bring down the supermind is my aim in the yoga or that to do that one has first to rise out of mind into overmind, but if on the strength of that, anybody and everybody began trying to pull down the supermind or force his way immediately out of mind into overmind, the result would be disaster.” CWSA-32/The Mother with Letters on the Mother/p-349, 8: “No, it’s the old tradition – you step back from Nature and Nature does whatever she wants. It doesn’t concern you, you have no responsibility, ‘you are not that.’ It’s the old idea... Sri Aurobindo was completely against it. Somewhere he makes fun of a man who said he was the Supreme and that whatever he did, it wasn’t he himself doing it – and then he was angry when his meal was late! But of course it wasn’t him: the stomach-nature was angry!... It’s one of the most ironic things Sri Aurobindo has written.... I’ve known that and have always taken great care to avoid it, for it opens the door to all deformations. Lele was like that – Lele did the same thing: he behaved like a lout; he said it wasn’t himself, it was Nature – he had nothing to do with it. This is all very well, but still there’s a sort of affinity between your physical comportment and what you are inside, isn’t there?!... Sri Aurobindo didn’t accept this tradition at all.” The Mother’s Agenda/ June 20, 1961 Sri Aurobindo’s Poem "THE SELF" He said, “I am egoless, spiritual, free,” Then swore because his dinner was not ready. I asked him why. He said, “It is not me, But the belly’s hungry god who gets unsteady.” I asked him why. He said, “It is his play. I am unmoved within, desireless, pure. I care not what may happen day by day.” I questioned him, “Are you so very sure?” He answered, “I can understand your doubt. But to be free is all. It does not matter How you may kick and howl and rage and shout, Making a row over your daily platter. To be aware of self is liberty. Self I have got and, having self, am free.”” CWSA-2/Collected Poems/p-620 The References of the above extractions are taken from the manuscript ‘The Mother's Manifestation ’ (Page-267) Download this WEB PAGE as a PDF file: OBJECTIVE IN DETAIL "To be conscious of him (Divine) in all parts of our being and equally in all that the dividing mind sees as outside our being, is the consummation of the individual consciousness. To be possessed by him and possess him in ourselves and in all things is the term of all empire and mastery. To enjoy him in all experience of passivity and activity, of peace and of power, of unity and of difference is the happiness which the Jiva, the individual soul manifested in the world, is obscurely seeking. This is the entire definition of the aim of integral Yoga ..." Sri Aurobindo CWSA/23/The Synthesis of Yoga/p-63 THE DIVINE CENTRE “There must be, first, the effort towards at least an initial and enabling self-transcendence and contact with the Divine; next , the reception of that which transcends, that with which we have gained communion, into ourselves for the transformation of our whole conscious being; last , the utilisation of our transformed humanity as a divine centre in the world...It is when this identification and this self-merging are complete that the divine centre in the world is ready. Purified, liberated, plastic, illumined, it can begin to serve as a means for the direct action of a supreme Power in the larger Yoga of humanity or superhumanity, of the earth’s spiritual progression or its transformation.” Sri Aurobindo CWSA/23/The Synthesis of Yoga/p-58 THE AGENDA OF COLLECTIVE LIVING “Therefore, whenever even a single soul is liberated, there is a tendency to an extension and even to an outburst of the same divine self-consciousness in other individual souls of our terrestrial humanity and, who knows?—perhaps even beyond the terrestrial consciousness.” Sri Aurobindo CWSA-21/The Life Divine/p-45, “We have to recognise once more that the individual exists not in himself alone but in the collectivity and that individual perfection and liberation are not the whole sense of God’s intention in the world. The free use of our liberty includes also the liberation of others and of mankind; the perfect utility of our perfection is, having realised in ourselves the divine symbol, to reproduce, multiply and universalise it in others." Sri Aurobindo CWSA/23/The Synthesis of Yoga/p-29 "The goal is not to lose oneself in the Divine Consciousness. The goal is to let the Divine Consciousness penetrate into Matter and transform it." The Mother The Mother's Centenary Works-15/Words of the Mother-III/p-84 “Then I thought: now, Sri Aurobindo , it is quite clear; for him, the goal was Perfection . Perfection not in the sense of a summit but of an all-inclusive totality in which everything is represented, has a place. And I saw that this Perfection would come—must come—in stages. He announced something the realisation of which will stretch over thousands of years. So it must come in stages.” The Mother The Mother’s Agenda-4/p-101 “We find that it progresses towards a greater completeness in proportion as we arrive at two kinds of perfection; (1) first, a greater and greater detachment from the control of the lower suggestions; (2) secondly, an increasing discovery of a self-existent Being, Light, Power and Ananda which surpasses normal humanity…The movement of perfection is (1) away from all domination by the lower nature and (2) towards a pure and powerful reflection of the being, power, knowledge and delight of the Spirit and Self in the buddhi. The Yoga of self-perfection is to make this double movement as absolute as possible .” Sri Aurobindo CWSA-24/The Synthesis of Yoga/p-668-669 "But on the other hand incapacity of force is also an imperfection. Laxity and weakness, self-indulgence, a certain flabbiness and limpness or inert passivity of the psychical being are the last result of an emotional and psychic life in which energy and power of assertion have been quelled, discouraged or killed. Nor is it a total perfection to have only the strength that endures or to cultivate only a heart of love, charity, tolerance, mildness, meekness and forbearance. The other side of perfection is a self-contained and calm and unegoistic Rudra -power armed with psychic force, the energy of the strong heart which is capable of supporting without shrinking an insistent, an outwardly austere or even, where need is, a violent action. An unlimited light of energy, force, puissance harmonised with sweetness of heart and clarity, capable of being one with it in action, the lightning of Indra starting from the orb of the nectarous moon-rays of Soma is the double perfection . And these two things saumyatva, tejas , must base their presence and action on a firm equality of the temperament and of the psychical soul delivered from all crudity and all excess or defect of the heart’s light or the heart’s power." Sri Aurobindo CWSA-24/The Synthesis of Yoga/p-736-737

Yoga of Self Perfection “The power of the soul over its nature is of the utmost importance in the Yoga of self-perfection ; if it did not exist, we could never get by conscious endeavour and aspiration out of the fixed groove of our present imperfect human being; if any greater perfection were intended, we should have to wait for Nature to effect it in her own slow or swift process of evolution.” Sri Aurobindo CWSA-24/The Synthesis of Yoga/p-628 “The Yoga of self-perfection brings out this soul-force and gives it its largest scope, takes up all the fourfold powers and throws them into the free circle of an integral and harmonious spiritual dynamis. The godhead, the soul-power of knowledge rises to the highest degree of which the individual nature can be the supporting basis. A free mind of light develops which is open to every kind of revelation, inspiration, intuition, idea, discrimination, thinking synthesis; an enlightened life of the mind grasps at all knowledge with a delight of finding and reception and holding, a spiritual enthusiasm, passion, or ecstasy; a power of light full of spiritual force, illumination and purity of working manifests its empire, brahma-tejas, brahma-varcas ; a bottomless steadiness and illimitable calm upholds all the illumination, movement, action as on some rock of ages, equal, unperturbed, unmoved, acyuta .” Sri Aurobindo CWSA-24/The Synthesis of Yoga/p-750, The Reconciliation of Karma, Jnana and Bhakti Yoga “The perfect sage, the Gita more than once repeats, is ever engaged with a large equality in doing good to all creatures and makes that his occupation and delight, sarvabhuta-hite ratah. The perfect Yogin is no solitary musing on the Self in his ivory tower of spiritual isolation, but yuktah kritsna-karma-krit, a many-sided universal worker for the good of the world, for God in the world. For he is a bhakta, a lover and devotee of the Divine, as well as a sage and a Yogin, a lover who loves God wherever he finds Him and who finds Him everywhere; and what he loves, he does not disdain to serve, nor does action carry him away from the bliss of union, since all his acts proceed from the One in him and to the One in all they are directed.”¹⁴ Sri Aurobindo “By constant reference of all one’s will and works to the Divine, love and adoration grow, the psychic being comes forward. (This line suggests that through Karma and Bhakti Yoga Psychic being opens.) By the reference to the Power above we can come to feel it above and its descent and the opening to an increasing consciousness and knowledge. Finally works, bhakti and knowledge join together and self-perfection becomes possible — what we call the transformation of the nature.”⁶¹ (Here the Yoga of Self-perfection is linked with the transformation of Nature through the dynamic action of Divine Shakti) Sri Aurobindo “Devotion is all-important, but works with devotion are also important; by the union of knowledge, devotion and works the soul is taken up into the highest status of the Ishwara to dwell there in the Purushottam is master at once of the eternal spiritual calm and the eternal cosmic activity. This is the synthesis of the Gita .”³ ⁷ Sri Aurobindo “It (Divine Will) has all the power of a way of works integral and absolute, but because of its law of sacrifice and self-giving to the Divine Self and Master, it is accompanied on its one side by the whole power of the path of Love and on the other by the whole power of the path of Knowledge. At its end all these three divine Powers work together, fused, united, completed, perfected by each other.”⁴⁵ Sri Aurobindo “Since then the union of these three powers lies our base of perfection, the seeker of an integral self-fulfilment in the Divine must avoid or throw away, if he has them at all, the misunderstanding and mutual depreciation which we often find existent between the followers of the three paths.”³⁹ Sri Aurobindo “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.”⁴⁶ Sri Aurobindo “To knowledge she (Mahakali ) gives a conquering might, brings to beauty and harmony a high and mounting movement and imparts to the slow and difficult labour after perfection an impetus that multiplies the power and shortens the long way. Nothing can satisfy her that falls short of the supreme ecstasies, the highest heights, the noblest aims, the largest vistas.”⁴⁷ Sri Aurobindo “Admitted to the heart she (Mahalakshmi ) lifts wisdom to pinnacles of wonder and reveals to it the mystic secrets of the ecstasy that surpasses all knowledge, meets devotion with the passionate attraction of the Divine, teaches to strength and force the rhythm that keeps the might of their acts harmonious and in measure and casts on perfection the charm that makes it endure for ever.”⁴⁸ Sri Aurobindo The triple self-disciplines of Karma, Jnana and Bhakti Yoga and the triple eternal poise of the Self, Kshara Purusha, Akshara Purusha and Uttama Purusha, and their simultaneous action are necessary for the totality of Divine realisation, samagram mam. Kshara Purusha’s union with Akshara Purusha is identified as the reconciliation of Karma and Jnana Yoga. Kshara Purusha’s union with the Purushottama is identified as the reconciliation of Karma and Bhakti Yoga. Akshara Purusha’s union with Purushottama is identified as the reconciliation of Jnana and Bhakti Yoga . When the three Purushas co-exist, then the reconciliation of triple Yoga becomes effective. Thus, Knowledge gives a sense of oneness of the Divine, while Love is its Bliss which is identified as the crown of Work and flowering of Knowledge and Work brings the Divine’s living power of Light and Sweetness. Thus, the natural oneness of Will, Knowledge and Love finds their greatest completeness in Supermind. Knowledge is the base of Supermind, while Will is its dynamic expression and Love is its expression of Joy and they move the consciousness towards integral self-awareness. A traditional Yogi lives constantly in exclusive union with the Divine and an integral Yogi has three aspects of this union, (1) a union with the transcendent supreme Divine, (2) a union with universal Divine and (3) a dynamic Supramental action linking the transcendent origin and the universal Self and individual as a receiving and transmitting Psychic channel works out integral, all-inclusive and comprehensive Divine perfection. The exclusive transcendent Divine union of the traditional self-controlled Saint, Yatati, does not transform his nature; so, his manifold unsaintly movements are suppressed or ‘carried away by vehement insistence of senses’³⁸ and it can be corrected in integral Yoga by the difficult task of integrating his Being and Nature and by integration of his volitional, intellectual and emotional parts. If he is more attached to either of the three, Karma, Jnana and Bhakti Yogas , then attainment of equal concentration of the three Yogas will seem impossible. While reconciling the self-disciplines of the above three Yogas, he can repeat five specialised methods which are mostly derivative of Jnana Yoga or an extension of Yoga of Self-perfection. The first method ³⁴ is to silence the desire mind, emotional mind, sensory mind, physical mind and intellectual mind and to allow in that perfect silence the disclosure of the ascent of the Self, the Spirit and the Divine. It brings the freedom of Spiritual Silence. The second method of Yoga of Self-perfection is to reject the intellect and its action and wait for the impulsion of command, call, adesh of the Divine Purusha within the heart. This secret Self is also seated in every centre of our being, the physical, the nervous, the emotional, the volitional, the conceptual or cognitive and higher Spiritual, Universal, Supramental and Bliss centres. And if these Selves are activated the respective instruments of nature and sheaths are transformed and perfected. The third method of the Yoga of self-perfection is to open the supreme mental centre, the thousand-petalled lotus above the head and establish a direct communication on the Supramental level. It acts doubly, the descent of Shakti from above downward, filling and transforming the mind, life and body and an action of ascent of Soul from below upwards raising all energies to the transcendence. The fourth method is to develop our intellect, heighten its capacity, light, intensity, degree and force of activity by the pressure of Psychic, Spiritual and Supramental Influence instead of eliminating it. The fifth method is not heightening and greatening of the intellectual activity alone, an attainment of intermediate Spiritualised intelligence alone and subsequently an intervention of the Supramental energy is needed that can light up and get rid of the deficiencies of thought, will and emotion, and drag them towards their last Divine perfection. This action must activate more constantly after one is established in the Psychic and Spiritual plane and there is seen the full Sun of Truth-Light with no cloud to moderate its splendour. The Divine Shakti will choose freely and flexibly one or combine all these methods and change the whole system integrally. Reconciliation of Karma and Jnana Yoga¹³ “The voice that only by speech can move the mind Became a silent knowledge in the soul; The strength that only in action feels its truth Was lodged now in a mute omnipotent peace.” Savitri-32 “A deep surrender is their (Supramental Beings) source of might, A still identity their way to know, Motionless is their action like a sleep.” Savitri-57 “Only when we have climbed above ourselves, A line of the Transcendent meets our road And joins us to the timeless and the true; It brings to us the inevitable word, The godlike act, the thoughts that never die.” Savitri-109-10 “It seeks the truth to which all figures point; It looks for the source of Light with vision’s lamp; It works to find the Doer of all works, The unfelt Self within who is the guide, The unknown Self above who is the goal.” Savitri-168 “A Word, a Wisdom watches us from on high, A Witness sanctioning her will and works, An Eye unseen in the unseeing vast; There is an Influence from a Light above, There are thoughts remote and sealed eternities; A mystic motive drives the stars and suns.” Savitri-168-69 “Even in our sceptic mind of ignorance A foresight comes of some immense release, Our will lifts towards it slow and shaping hands.” Savitri-170 “It lit the thoughts that glow through the centuries And moved to acts of superhuman force.” Savitri-259 “Happy the worlds that have not felt our (Spiritual) fall, Where Will is one with Truth and Good with Power;” Savitri-281 “In each a seraph-winged high-browed Idea United all knowledge by one master thought, (Reconciling wisdom) Persuaded all action to one golden sense, All powers subjected to a single power And made a world where it could reign alone, An absolute ideal’s perfect home.” Savitri-281 “She reigns, inspirer of its multiple works And thinker of the symbol of its scene.” Savitri-295 “The labour to know seemed a vain strife of Mind; All knowledge ended in the Unknowable: The effort to rule seemed a vain pride of Will; A trivial achievement scorned by Time, All power retired into the Omnipotent.” Savitri-305 “This Light comes not by struggle or by thought; In the mind’s silence the Transcendent acts And the hushed heart hears the unuttered Word.” Savitri-315 “A strength he sought that was not yet on earth, Help from a Power too great for mortal will, The light of a Truth now only seen afar, A sanction from his high omnipotent Source.” Savitri-317 “The robes of mortal thinking were cast down Leaving his knowledge bare to absolute sight; Fate’s driving ceased and Nature’s sleepless spur: The athlete heavings of the will were stilled In the Omnipotent’s unmoving peace.” Savitri-320 “His (King’s) mind answered to countless communing minds, His words were syllables of the cosmos’ speech, His life a field of the vast cosmic stir. He felt the footsteps of a million wills Moving in unison to a single goal.” Savitri-325 “An immutable Power has made this mutable world; A self-fulfilling transcendence treads man’s road; The driver of the soul upon its path, It knows its steps, its way is inevitable, And how shall the end be vain when God is guide? However man’s mind may tire or fail his flesh, A will prevails cancelling his conscious choice:” Savitri-339 “A Light there is that leads, a Power that aids; Unmarked, unfelt it sees in him and acts: Ignorant, he forms the All-Conscient in his depths, Human, looks up to superhuman peaks:” Savitri-339 “Assent to thy high self, create, endure. Cease not from knowledge, let thy toil be vast. No more can earthly limits pen thy force; Equal thy work with long unending Time’s.” Savitri-340 “He (flaming Pioneer) shall know what mortal mind barely durst think, He shall do what the heart of the mortal could not dare.” Savitri-344 “All heavenly light shall visit the earth’s thoughts, The might of heaven shall fortify earthly hearts; Earth’s deeds shall touch the superhuman’s height, Earth’s seeing widen into the infinite.” Savitri-344 “Let a great word be spoken from the heights And one great act unlock the doors of Fate.” Savitri-345 “The will of the Timeless working out in Time In the free absolute steps of cosmic Truth He thinks a dead machine or unconscious Fate.” Savitri-457 “All here can change if the Magician choose. If human will could be made one with God’s (Will), If human thought could echo the thoughts of God, Man might be all-knowing and omnipotent.” Savitri-457-58 “Above her brows where will and knowledge meet A mighty Voice invaded mortal space.” Savitri-474 “There was no will behind the word and act, No thought formed in her brain to guide the speech:” Savitri-551 “Then like a thought fulfilled by some great word That mightiness assumed a symbol form: Savitri-573 “Immortal leader (Supermind) of her mortality, Doer of her works and fountain of her words, Invulnerable by Time, omnipotent, It stood above her calm, immobile, mute.” Savitri-573 “I (Savitri) am the living body of his light, I am the thinking instrument of his power, I incarnate Wisdom in an earthly breast, I am his conquering and unslayable will.” Savitri-634, “A Will that without sense or motive acts, An Intelligence needing not to think or plan,” Savitri-680 “Thy servitudes (slaves) on earth are greater, King, Than all the glorious liberties of heaven.” Savitri-686 “Then shall the embodied being live as one Who is a thought, a will of the Divine, A mask or robe of his divinity, An instrument and partner of his Force, A point or line drawn in the infinite, A manifest of the Imperishable.” Savitri-706 “It is good that you have decided to concentrate on the true object of your coming here, but while absorption in mental work and social contacts is not favourable for Yoga, excessive seclusion has also its spiritual disadvantage. An inner concentration supported by a limitation of external contacts is sufficient. Some kind of activity and service to the Divine is also a very necessary element in the integral spiritual life.”⁶² Sri Aurobindo “Yoga and knowledge are, in this early part of the Gita’s teaching, the two wings of the soul’s ascent. By Yoga is meant union through divine works done without desire, with equality of soul to all things and all men, as a sacrifice to the Supreme, while knowledge is that on which this desirelessness, this equality, this power of sacrifice is founded. The two wings indeed assist each other’s flight; acting together, yet with a subtle alternation of mutual aid, like the two eyes in a man which see together because they see alternately, they increase one another mutually by interchange of substance. As the works grow more and more desireless, equal-minded, sacrificial in spirit, the knowledge increases; with the increase of the knowledge the soul becomes firmer in the desireless, sacrificial equality of its works.”¹⁸ Sri Aurobindo “In its close, if not long before it, this way of works turns by communion with the Divine Presence, Will and Force into a way of Knowledge more complete and integral than any the mere creature intelligence can construct or the search of the intellect can discover.”⁴² Sri Aurobindo “O Lord, my one aspiration is to know Thee and serve Thee better every day. What do outer circumstances matter? They seem to me each day more vain and illusory, and I take less and less interest in what is going to happen to us in the outer life; but more and more am I intensely interested in the one thing which seems important to me: to know Thee better in order to serve Thee better. All outer events must converge upon this goal and this goal alone; and for that all depends upon the attitude we have towards them. To seek Thee constantly in all things, to want to manifest Thee ever better in every circumstance, in this attitude lies supreme Peace, perfect serenity, true contentment. In it life blossoms, widens, expands so magnificently in such majestic waves that no storm can any longer disturb it.”⁴⁰ The Mother “The supramental nature on the contrary is just, harmonious and one, will and knowledge there only light of the spirit and power of the spirit, the power effecting the light, the light illumining the power. In the highest supramentality they are intimately fused together and do not even wait upon each other but are one movement, will illumining itself, knowledge fulfilling itself, both together a single jet of the being.”⁴⁹ Sri Aurobindo “The Divine is centred in itself and when it throws out ideas and activities does not divide itself or imprison itself in them, but holds them and their movement in its infinity; undivided, its whole self is behind each Idea and each movement and at the same time behind all of them together.”⁵⁰ Sri Aurobindo “But her (Maheswari) compassion does not blind her wisdom or turn her action from the course decreed; for the Truth of things is her one concern, knowledge her centre of power and to build our soul and our nature into the divine Truth her mission and her labour.”⁵¹ Sri Aurobindo “You must learn to act always from within — from your inner being which is in contact with the Divine. The outer should be a mere instrument and should not be allowed at all to compel or dictate your speech, thought or action.”⁵⁷ Sri Aurobindo Savitri book⁴³ hints that if Jnana Yoga can be reconciled with Karma Yoga, then the possibility of Spiritual fall reduces. The Gita insists on developing double sincerity, dvibidha Nistha, ²⁵ among the seekers of truth that of (1) the Sankhya Yogis by the Yoga of Knowledge and (2) the Karma Yogis by the Yoga of Works. ‘There have been different gradations in this movement to bridge the gulf between an absolute impersonality and the dynamic possibilities of our nature.’⁶⁰ “Renunciation/Jnana Yoga and Karma Yoga, both bring about Soul’s salvation. But of these two Yogas, Yoga of Works is identified as the greatest Yoga.²⁶ He should be known as nityasannyasi , or constant union with the Divine through Jnana Yoga/renunciation, even when he is doing action, who neither dislikes nor desires; for free from dualities, he is released easily and happily from the bondage. Child Souls, bala, speak of Sankhya/Jnana Yoga and Karma Yoga apart from each other and limit them as opposing doctrines, not the ripened Souls/punditah ; if a wise seeker of truth applies himself integrally to the one, he gets the essential truth result of both Karma and Jnana Yoga which is large, catholic and universally true. The highest status which is attained by Sankhya/Jnana Yoga through philosophical, intellectual, analytical and dualistic approach, to that state Karma Yoga also arrives through intuitional, devotional, practical, ethical, synthetic and arriving at knowledge through Spiritual experience. The ripened Souls see Sankhya/Jnana Yoga and Karma Yoga as one or they reconcile them perfectly. But the renunciation of Jnana Yoga is difficult to attain without Karma Yoga . Jnana Yoga becomes easy with the aid of Karma Yoga, because while doing all action a Yogi feels that he does no action but only the Nature is doing through him. So, the sage who has realised Divine union attains the Brahman soon. He who is united with the Divine through reconciliation of Karma and Jnana Yoga is the pure Soul, master of his Self, has conquered the senses; whose Self becomes the Self of all existences and even though he does work, he is not involved/attached to them. The wise seeker who has reconciled Karma and Jnana Yoga knows the true principle of things, tattwa jnana , his mind is united with the impersonal Akshara Purusha , feels, “I am doing nothing;” when he sees, hears, tastes, smells, eats, moves, sleeps, breathes, speaks, takes, ejects, opens his eyes and closes them, he holds that it is only the senses acting upon the objects of the senses. So, he acts by reposing in Brahman Consciousness by abandoning attachment. He is not stained by sin even as water clings not to the lotus leaf.”¹ “The greatest Yogi is he, who, controlling the ten senses by (Spiritual) mind, without attachment as taught in Jnana Yoga, engages with the organs of action of Karma Yoga .”¹⁶ “Knowledge, jnanam , the object of knowledge, jneyam , and the knower, parijnata, these three constitute the urge to (Divine) action. The doer, karta, the instrument, karanam, and the act, karma , these three hold the (Divine) action together.”² Reconciliation of Jnana and Bhakti Yoga “A consciousness of beauty and of bliss, A knowledge which became what it perceived, Replaced the separated sense and heart And drew all Nature into its embrace.” Savitri-28 “The All-Conscious ventured into Ignorance, The All-Blissful bore to be insensible.” Savitri-66-67 Creator of this game of ray and shade In this sweet and bitter paradoxical life, Asks from the body the soul’s intimacies And by the swift vibration of a nerve Links its mechanic throbs to light and love.” Savitri-138 “Wherever are soulless minds and guideless lives And in a small body self is all that counts, Wherever love and light and largeness lack, These crooked fashioners take up their task.” Savitri-153 “Even Light and Love by that cloaked danger’s spell Turned from the brilliant nature of the gods To fallen angels and misleading suns, Became themselves a danger and a charm, A perverse sweetness, heaven-born malefice:” Savitri-203 “A happiness it brings of whispered truth; There runs in its flow honeying the bosom of Space A laughter from the immortal heart of Bliss, And the unfathomed Joy of timelessness, The sound of Wisdom’s murmur in the Unknown And the breath of an unseen Infinity.” Savitri-264 "There is the secrecy of the House of Flame, The blaze of godlike thought and golden bliss, The rapt idealism of heavenly sense; There are the wonderful voices, the sun-laugh, A gurgling eddy in rivers of God’s joy, And the mysteried vineyards of the gold moon-wine, All the fire and sweetness of which hardly here A brilliant shadow visits mortal life." Savitri-279 “There shimmered stealing out into the Mind A mute and quivering ecstasy of light,” Savitri-289 “An inner happiness abode in all, A sense of universal harmonies, A measureless secure eternity Of truth and beauty and good and joy made one.” Savitri-291 “Here came the thought that passes beyond Thought, Here the still Voice which our listening cannot hear, The Knowledge by which the knower is the known, The Love in which beloved and lover are one.” Savitri-297-98 “A Heart was felt in the spaces wide and bare, A burning Love from white spiritual founts Annulled the sorrow of the ignorant depths; Suffering was lost in her immortal smile. A Life from beyond grew conqueror here of death; To err no more was natural to mind; Wrong could not come where all was light and love.” Savitri-313-14 “All that denies (Supreme Love) must be torn out and slain And crushed the many longings (of desire Soul) for whose sake We lose the One (Divine) for whom our lives were made. Now other claims (of desire Soul) had hushed in him their cry: Only he longed to draw her presence and power Into his heart and mind and breathing frame; Only he yearned to call for ever down Her healing touch of love and truth and joy Into the darkness of the suffering world. His soul was freed and given to her alone.” Savitri-316 “A word, a laughter, sprang from Silence’ breast, A rhythm of Beauty in the calm of Space, A knowledge in the fathomless heart of Time.” Savitri-325 “A new creation from the old shall rise, A Knowledge inarticulate find speech, Beauty suppressed burst into paradise bloom, Pleasure and pain dive into absolute bliss.” Savitri-330 “His heart lay somewhere conscious and alone Far down below him like a lamp in night; Abandoned it lay, alone, imperishable, Immobile with excess of passionate will, His living, sacrificed and offered heart Absorbed in adoration mystical, Turned to its far-off fount of light and love.” Savitri-331-332 “All-Knowledge wrap one mind in seas of light, All-Love throb single in one human heart.” Savitri-345 “A boundless knowledge greater than man’s thought, A happiness too high for heart and sense Locked in the world and yearning for release” Savitri-362 “Behold this image cast by light and love, A stanza of the ardour of the gods Perfectly rhymed, a pillared ripple of gold! Her body like a brimmed pitcher of delight Shaped in a splendour of gold-coloured bronze As if to seize earth’s truth of hidden bliss.” Savitri-422 “He (Divine) is the prophet’s voice, the sight of the seer. He is Beauty, nectar of the passionate soul, He is the Truth by which the spirit lives.” Savitri-516 “The mind becomes a mastered instrument And life a hue and figure of the soul. All happily grows towards knowledge and towards bliss.” Savitri-530 “An inner law of beauty shapes our lives; Our words become the natural speech of Truth, Each thought is a ripple on a sea of Light.” Savitri-530-31 “Imaginations flamed up from her breast, Unearthly beauty, touches of surpassing joy And plans of miracle, dreams of delight:” Savitri-539 “A cosmic vision, a spiritual sense Feels all the Infinite lodged in finite form And seen through a quivering ecstasy of light Discovers the bright face of the Bodiless, In the truth of a moment, in the moment’s soul Can sip the honey-wine of Eternity.” Savitri-662 “In the harmony of an original sight Delivered from our limiting ray of thought, And the reluctance of our blinded hearts To embrace the Godhead in whatever guise, She saw all Nature marvellous without fault.” Savitri-675 “Each feeling was the Eternal’s mighty child And every thought was a sweet burning god.” Savitri-678 “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.”³⁵ Sri Aurobindo “Thus by spiritual development devotion becomes one with knowledge. The Jiva comes to delight in the one Godhead, — in the Divine known as all being and consciousness and delight and as all things and beings and happenings, known in Nature, known in the self, known for that which exceeds self and Nature. He is ever in constant union with him, nityayukta ; his whole life and being are an eternal Yoga with the Transcendent than whom there is nothing higher, with the Universal besides whom there is none else and nothing else. On him is concentred all his bhakti, ekabhaktih, not on any partial godhead, rule or cult.”⁵³ Sri Aurobindo “This is the God-lover who has the knowledge, jnani bhakta. And this knower, says the Godhead in the Gita, is my self; the others seize only motives and aspects in Nature, but he the very self-being and all-being of the Purushottama with which he is in union. His is the divine birth in the supreme Nature, integral in being, completed in will, absolute in love, perfected in knowledge. In him the Jiva’s cosmic existence is justified because it has exceeded itself and so found its own whole and highest truth of being.”⁵⁴ Sri Aurobindo “It is possible, indeed, to begin with knowledge or Godward emotion solely or with both together and to leave works for the final movement of the Yoga. But there is then this disadvantage that we may tend to live too exclusively within, subtilised in subjective experience, shut off in our isolated inner parts; there we may get incrusted in our spiritual seclusion and find it difficult later on to pour ourselves triumphantly outwards and apply to life our gains in the higher Nature. When we turn to add this external kingdom also to our inner conquests, we shall find ourselves too much accustomed to an activity purely subjective and ineffective on the material plane. There will be an immense difficulty in transforming the outer life and the body.”⁵⁵ Sri Aurobindo “Knowledge, says the Gita , is the sovereign purity; light is the source of all clearness and harmony even as the darkness of ignorance is the cause of all our stumblings. Love, for example, is the purifier of the heart and by reducing all our emotions into terms of divine love the heart is perfected and fulfilled; yet love itself needs to be clarified by divine knowledge.”56Sri Aurobindo“Especially, in proportion as the partial lights of the mind become transformed into lights of gnosis, in whatever slighter or greater degree that may happen, we feel it as a transformation of our mentality into his and more and more he becomes the thinker and seer in us. We cease to think and see for ourselves, but think only what he wills to think for us and see only what he sees for us. And then the teacher is fulfilled in the lover; he lays hands on all our mental being to embrace and possess, to enjoy and use it.” CWSA-24/The Synthesis of Yoga-603 Sri Aurobindo “Whosoever knows in its right principles this seven-fold Vibhutis and four-fold Yoga-Shaktis, unites himself to Me by an un-trembling Bhakti Yoga; of this there is no doubt. I am the birth of everything and from Me all proceeds into the development of action and movement; understanding thus, the wise devotee adores Me in rapt emotion. Their consciousness full of Me, their life wholly given up to Me, illumining each other, mutually talking about Me, they are ever contented and joyful. To those who are in constant union with Me, and adore Me with an intense delight of love, I give the Buddhi/Jnana Yoga by which they come to Me. Out of compassion for them, I, lodged in their self, lift the blazing lamp of knowledge and destroy the darkness which is born of ignorance.”³ “Turning their discerning mind to That, directing their whole conscious being to That, making that their whole aim and the sole subject of their devotion, they go whence there is no return. Their sins washed off by the waters of knowledge.”¹⁵ “The great souled, O Partha, who dwell in My Divine Nature know the Godhead lodged in human body as the Imperishable from whom all existences originate and so knowing they turn to Me with a sole and entire love. Always adoring Me, steadfast in spiritual endeavour, bowing down to Me with devotion, they worship Me ever in Yoga. Others also seek Me out by the sacrifice of knowledge and worship Me in My oneness and in every separate being and in all My million universal faces... Become My minded, My lover and adorer, a sacrificer to Me, bow thyself to Me; thus united with Me in the Self thou shalt come to Me, having Me as thy supreme goal.”²⁰ “There are two Purushas in this world: the Akshara Purusha is the immutable and impersonal in nature and the Kshara Purusha is the mutable and personal in nature. The mutable is all these existences and the high-seated brahmic Consciousness, Kutastha , is the Immutable. One remains in front as action and other remains behind as witness. But other than these two irreconcilable opposites is the highest Purusha, Uttama Purusha , the Paramatman , who enters the three worlds of mind, life and body and upbears them. Since I am beyond the mutable Self and am higher and greater than the immutable Self, so I am proclaimed in the Veda as Purushottama . He who lives without delusion and has total knowledge of Me as Purushottama, adores Me with all-knowledge and integral sacrifice and every way of his natural being.”¹⁹ “Neither by the study of the Vedas and sacrifices, nor by gifts or ceremonial rites or severe austerities, this form of My Universal vision can be seen…it can be seen, known, entered into only by that Bhakti which regards, adores and loves Me alone in all things.”²² “When one has become the Brahman , when one, serene in the Self, neither grieves nor desires, when one is equal to all beings, then one gets the supreme love and devotion to Me. By devotion, he comes to know Me, who and how much I am and in all the reality and principles of My being; having thus known Me he enters into That Purushottama Consciousness.”²³ The Gita’s seventh to twelfth chapters concentrate on the reconciliation of Jnana and Bhakti Yoga .⁵⁹ Reconciliation of Karma and Bhakti Yoga “Acts vibrant with a superhuman light And movements pushed by a superconscient force, And joys that never flowed through mortal limbs, And lovelier scenes than earth’s and happier lives.” Savitri-28 “A large spontaneous order freed the will, A sun-frank winging of the soul to bliss, The breadth and greatness of the unfettered act And the swift fire-heart’s golden liberty.” Savitri-127 “There was no use for grudging ring or fence; Each act was a perfection and a joy.” Savitri-128 “Her eternal Lover is her action’s cause; For him she leaped forth from the unseen Vasts To move here in a stark unconscious (seemingly false) world.” Savitri-181 “Mute in the fathomless passion of his will He outstretched to her his folded hands of prayer.” Savitri-295 “Nothing could satisfy but its delight: Its (Supreme Self’s) absence left the greatest actions dull, Its presence made the smallest (action) seem divine.” Savitri-305 “An Influx presses from the closed Beyond Forbidding to him rest and earthly ease, Till he has found himself he cannot pause.” Savitri-339 “In these great spirits now incarnate here Love brought down power out of eternity To make of life his new undying base.” Savitri-397 “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 “Immortal yearnings without name leap down, Large quiverings of godhead seeking run And weave upon a puissant field of calm A high and lonely ecstasy of will.” Savitri-572 “My God is will and triumphs in his paths, My God is love and sweetly suffers all. To him I have offered hope for sacrifice And gave my longings as a sacrament.” Savitri-591 “My will is greater than thy law, O Death; My love is stronger than the bonds of Fate:” Savitri-633 “By this way we arrive at the Yoga of works, and this Yoga has a place for personal devotion to the Divine, for the divine Will appears as the Master of our works to whose voice we must listen, whose divine impulsion we must obey and whose work it is the sole business of our active life and will to do.”²⁷ Sri Aurobindo “For first by the force of your devotion your contact with the Divine Mother will become so intimate that at all times you will have only to concentrate and to put everything into her hands to have her present guidance, her direct command or sure impulse, the sure indication of the thing to be done and the way to do it and the result.”³⁶ Sri Aurobindo “The way of works turns by this road of sacrifice to meet the path of Devotion; it can be itself a devotion as complete, as absorbing, as integral as any the desire of the heart can ask for or the passion of themind can imagine.”⁴² Sri Aurobindo “Of all Karma Yogis, whoever loves (Me) God in all and his Soul is founded upon the Divine Oneness, however he lives and acts, lives and acts always in (Me) God. He who sees with equality everything, grief and happiness in the image of Self, him I hold to be the greatest Yogi.”⁴ “Of all Karma Yogis, he who with all his inner self offered to Me (or turning of volitional, intellectual and emotional mind entirely towards the Divine), for Me has love and faith, him I hold to be most united with Me in Yoga. He who is most united with Me is considered as the greatest Yogi.”⁵ “The Blessed Lord said those who are most united with Me and adore Me through constant union, emotional mind settled in Me and possessed of supreme faith of Bhakti Yoga, I consider them to be the greatest Yogi.”⁶ “Be a doer of My works, accept Me as the supreme being and object, My Bhakta is free from all attachment and is having without enmity to all existence, for such man comes to Me.”⁷ “Those who give up all their action to Me, sarvani karmani mayi sannyasya , and wholly devoted to Me, worship meditating on Me with an unswerving Yoga, those who fix on Me all their consciousness, O Partha, speedily I deliver them out of the sea of death bound existence.”⁸ “When one does his own natural work, kartavya karma, by worshipping the Divine, from whom all beings originate, by whom all this universe is pervaded, he reaches the perfection, siddhi.”⁹ “But those men of virtuous deeds, Karma Yogis, in whom sin is come to an end, they, freed from delusion of dualities, worship Me, steadfast in the vow of self-consecration. They turn to Me as their only refuge and turn to Me in their Spiritual effort towards release from old age and death, come to know the Brahman, all the integrality of Para Prakriti and entirety of Divine Work.”¹⁰ “A Bhakta, having abandoned attachment, acts reposing his works on the Brahman, is not stained by sin even as water clings not to the lotus leaf.”¹⁷ The Gita Proposes that if the ceaseless Karma Yoga can be reconciled with ceaseless Bhakti Yoga, then it will be easier to pursue both the Yoga. While pursuing Karma Yoga , even if one has no Bhakti, he can grow devotion due to his union with the Divine. And if this process continues then he will arrive at the highest and absolute Bhakti. “The Blessed Lord said to Arjuna: Yes, I will tell thee of My best and noblest attributes…among all sacrifices, Yajnas, I am the Japa Yajna, the silent and uninterrupted repetition of sacrificial adorable sacred name…Therefore all time of all life without interruption remember Me and fight (Divine action)… tasmat sarvesu kalesu mam anusmara yudhya cha . And also remember Me while leaving the body… tasmat sarvesu kalesu yoga-yukto bhavarjuna, therefore, O Arjuna, at all times of all life be in Yoga.” The Gita-10. 19, 25, 8.7, 13, 27 Reconciliation of Karma, Jnana and Bhakti Yoga “A prayer, a master act, a king idea Can link man’s strength to a transcendent Force. Then miracle is made the common rule, One mighty deed can change the course of things; A lonely thought becomes omnipotent.” Savitri-20 “His soul lived as eternity’s delegate, His mind was like a fire assailing heaven, His will a hunter in the trails of light.” Savitri-23 “Rapt in the heart-beats of God-ecstasy. He lived in the mystic space where thought is born And will is nursed by an ethereal Power And fed on the white milk of the Eternal’s strengths Till it grows into the likeness of a god.” Savitri-28 “Our souls can visit in great lonely hours Still regions of imperishable Light, All-seeing eagle-peaks of silent Power And moon-flame oceans of swift fathomless Bliss And calm immensities of spirit space.” Savitri-46-47 “There is no perfect answer to our hopes; There are blind voiceless doors that have no key; Thought climbs in vain and brings a borrowed light, Cheated by counterfeits sold to us in life’s mart, Our hearts clutch at a forfeited heavenly bliss.” Savitri-77 “Our instruments have not that greater light, Our will tunes not with the eternal Will, Our heart’s sight is too blind and passionate.” Savitri-161 “His knowledge dwells in the house of Ignorance; His force nears not even once the Omnipotent, Rare are his visits of heavenly ecstasy. The bliss which sleeps in things and tries to wake, Breaks out in him in a small joy of life:” Savitri-165 “Even in our sceptic mind of ignorance A foresight comes of some immense release, Our will lifts towards it slow and shaping hands. Each part in us desires its absolute. Our thoughts covet the everlasting Light, Our strength derives from an omnipotent Force, And since from a veiled God-joy the worlds were made And since eternal Beauty asks for form Even here where all is made of being’s dust, Our hearts are captured by ensnaring shapes, Our very senses blindly seek for bliss.” Savitri-170 “Some hue of the Absolute could fall on life, Some glory of knowledge and intuitive sight, Some passion of the rapturous heart of Love." Savitri-176 “There every thought and feeling is an act, And every act a symbol and a sign, And every symbol hides a living power.” Savitri-183 “In knowledge to sum up omniscience, In action to erect the Omnipotent, To create her Creator here was her heart’s conceit, To invade the cosmic scene with utter God.” Savitri-195 “In a high state where ignorance is no more (SAT), (Jnana Yoga) Each movement is a wave of peace and bliss (ANANDA), (Bhakti Yoga) Repose God’s motionless creative force (CHIT), (Karma Yoga) Action a ripple in the Infinite And birth a gesture of Eternity.” Savitri-200 "Happy the worlds that have not felt our fall, Where Will is one with Truth and Good with Power; Impoverished not by earth-mind’s indigence, They keep God’s natural breath of mightiness, His bare spontaneous swift intensities; There is his great transparent mirror, Self, And there his sovereign autarchy of bliss In which immortal natures have their part, Heirs and cosharers of divinity." Savitri-281 “He cast from the rent stillness of his soul A cry of adoration and desire (surrender of Bhakti Yoga) And the surrender of his boundless mind (surrender of Jnana Yoga) And the self-giving of his silent (will of) heart. (surrender of Karma Yoga) He fell down at her feet unconscious, prone.” Savitri-296 “In that high realm where no untruth can come, Where all are different and all is one, In the Impersonal’s ocean without shore The Person in the World-Spirit anchored rode; It thrilled with the mighty marchings of World-Force, Its acts were the comrades of God’s infinite peace.” Savitri-301 “There (in the Bliss Self) was no (tamasic) act, no movement in its Vast:… There was no (sattwic) mind there with its need to know, There was no (rajasic) heart there with its need to (human) love.” Savitri-308 “Abolished is the burdening need of life: Thought falls from us, we cease from joy and grief; The ego is dead; we are freed from being and care, We have done (sadhana) with birth and death and work and fate.” Savitri-310 “The moment’s thought inspired the passing act. A word, a laughter, sprang from Silence’ breast, A rhythm of Beauty in the calm of Space, A knowledge in the fathomless heart of Time.” Savitri-325 “Too little the strength (tamas) that now with us is born, Too faint the light (sattwa) that steals through Nature’s lids, Too scant the joy (rajas) with which she buys our pain.” Savitri-342 “In anguish we labour that from us may rise A larger-seeing man with nobler heart, A golden vessel of the incarnate Truth, The executor of the divine attempt Equipped to wear the earthly body of God, Communicant and prophet and lover and king.” Savitri-342 “Her greatness and her sweetness and her bliss, Her might to possess and her vast power to love: Earth made a stepping-stone to conquer heaven, The soul saw beyond heaven’s limiting boundaries, Met a great light from the Unknowable And dreamed of a transcendent action’s sphere.” Savitri-362 “The Wise who know see but one half of Truth, (sattwic men) The strong climb hardly to a low-peaked height, (tamasic men) The hearts that yearn are given one hour to love.” (rajasic men) Savitri-372 “Thought, vision, feeling, sense, the body’s self Are seized unutterably and he (King) endures An ecstasy and an immortal change; He feels a Wideness and becomes a Power, All knowledge rushes on him like a sea:” Savitri-375 “Afar from the brute noise of clamorous needs The quieted all-seeking mind could feel, At rest from its blind outwardness of will, The unwearied clasp of her mute patient love And know for a soul the mother of our forms.” Savitri-380 “Only when thou hast climbed above thy mind And liv’st in the calm vastness of the One Can love be eternal in the eternal Bliss And love divine replace the human tie. There is a shrouded law, an austere force: It bids thee strengthen thy undying spirit; It offers its severe benignancies Of work and thought and measured grave delight As steps to climb to God’s far secret heights.” Savitri-434, “Thy mind’s light (sattwa) hides from thee the Eternal’s thought, Thy heart’s hopes (rajas) hide from thee the Eternal’s will, Earth’s joys (tamas) shut from thee the Immortal’s bliss.” Savitri-443 “On the altar throwing thy thoughts, thy heart, thy works, Thy fate is a long sacrifice to the gods Till they have opened to thee thy secret self And made thee one with the indwelling God.” Savitri-458 “Conquer thy heart’s throbs, let thy heart beat in God: Thy nature shall be the engine of his works, Thy voice shall house the mightiness of his Word: Then shalt thou harbour my force and conquer Death.” Savitri-476 “Not he who has reared his temple in my thoughts And made his sacred floor my human heart. My God is will and triumphs in his paths, My God is love and sweetly suffers all. To him I have offered hope for sacrifice And gave my longings as a sacrament.” Savitri-591 “I am, I love, I see, I act, I will.” Savitri-594 “The soul is a figure of the Unmanifest, The mind labours to think the Unthinkable, The life to call the Immortal into birth, The body to enshrine the Illimitable. The world is not cut off from Truth and God.” Savitri-648 “My mind is a torch lit from the eternal sun, My life a breath drawn by the immortal Guest, My mortal body is the Eternal’s house. Already the torch becomes the undying ray, Already the life is the Immortal’s force, The house grows of the householder part and one. How sayst thou Truth can never light the human mind And Bliss can never invade the mortal’s heart Or God descend into the world he made?” Savitri-648 “Action translates the movements of the soul, Thought steps infallible and absolute And life is a continual worship’s rite, A sacrifice of rapture to the One.” Savitri-662 “The Unseen’s eye that looks at the unseen, When Light with a golden ecstasy fills his brain And the Eternal’s wisdom drives his choice And eternal Will seizes the mortal’s will.” Savitri-665 “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 “A greater truth than earth’s shall roof-in earth And shed its sunlight on the roads of mind; A power infallible shall lead the thought, A seeing Puissance govern life and act, In earthly hearts kindle the Immortal’s fire.” Savitri-707 “And hearts grow enamoured of divine delight And human wills tune to the divine will, These separate selves the Spirit’s oneness feel,” Savitri-710 “A divine force shall flow through tissue and cell And take the charge of breath and speech and act And all the thoughts shall be a glow of suns And every feeling a celestial thrill.” Savitri-710 “In the integral Yoga these three lines of approach (Karma, Bhakti and Jnana) give up their exclusions, meet and coalesce or spring out of each other; (1) liberated from the mind’s veil over the self, we live in the Transcendence, (2) enter by the adoration of the heart into the oneness of a supreme love and bliss, and (3) all our forces of being uplifted into the one Force, our will and works surrendered into the one Will and Power, assume the dynamic perfection of the divine Nature.”²¹ Sri Aurobindo “As in the other Yogas, so in this (Integral Yoga), one comes to see divine everywhere and in all and to pour out the realisation of the Divine in all one’s inner activities and outward actions. But all is supported by the primary force of emotional union: for it is by love that the entire self-consecration and the entire possession is accomplished, and thought and action become shapes and figures of the divine love which possesses the spirit and its members.”²⁸ Sri Aurobindo “The supramental will is the dynamic expression of this self-knowledge, the supramental feeling the expression of the luminous joy of the self and all else in supermind a part of this one movement. At its highest range it becomes something greater than what we call knowledge; there it is the essential and integral self-awareness of the Divine in us, his being, consciousness, Tapas, Ananda, and all is the harmonious, unified, luminous movement of that one existence.” CWSA-24/The Synthesis of Yoga/p-831 Sri Aurobindo Integral Yoga identifies that the inability to reconcile Karma Yoga with Jnana and Bhakti Yoga or inability to reconcile the harmony of outer life with inner life is a ‘maimed achievement.’⁴¹ “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.”¹¹ “Of these four kinds of noble devotees, the man of Knowledge with strong foundation of Karma and Bhakti Yoga, is dear to Me and I am supremely dear to him. He is ever in constant union with the Me, nitya yukta, and his devotion is concentrated on Me alone, ekabhakti. He loves Divine perfectly and is His beloved. He is the greatest Yogi. I hold him as verily Myself and he accepts Me as highest goal of Divine union. After many births of preparation, a Jnana Yogi with strong foundation of Karma and Bhakti Yoga, attains My Purushottama or Supramental state of Consciousness. He also realises the intermediate stair that all this existence is Divine, the Cosmic Consciousness, Vasudevah sarvamiti. Such great Soul or integral Yogi is very rare.”¹² “And by doing also all actions always lodged in Me he attains by My Grace the eternal and imperishable status. Devoting all thyself to Me, giving up thy conscious mind all the action into Me, resorting to Yoga of the will and intelligence, be always one in heart and consciousness with Me.”²⁴ Supramental transformation work can be accelerated by calling down of the Divine Will of Karma Yoga, Divine Wisdom of Jnana Yoga and Divine Love of Bhakti Yoga. The Gita proposes that the Divine Will can be called down by silencing the personal will and by not initiating any work, sarbarambha parityagi ; the Divine Wisdom can be called down by becoming indifferent towards world event, earthly joy, mental wisdom, udasina ,and without thinking anything, na kinchit api chintayet ; the Divine Love can be called down by expecting nothing from the Divine Lover and His creation, anapekhya . These are hinted in Savitri: Supramental Transformation through Karma Yoga “But since the integral transformation must embrace fully the dynamic being and take up into it the life of action and the world-self outside us, this completer change is demanded of the evolving nature.” ⁶¹ “Above blind fate and the antagonist powers Moveless there stands a high unchanging Will; To its omnipotence leave thy work’s result. All things shall change in God’s transfiguring hour.” Savitri-341 “Omnipotence, girdle with the power of God Movements and moments of a mortal will, Pack with the eternal might one human hour And with one gesture change all future time.” Savitri-345 “A seed shall be sown in Death’s tremendous hour, A branch of heaven transplant to human soil; Nature shall overleap her mortal step; Fate shall be changed by an unchanging will.” Savitri-346 “When superman is born as Nature’s king His presence shall transfigure Matter’s world:” Savitri-708 Supramental Transformation through Jnana Yoga: “An unshaped consciousness desired light And a blank prescience yearned towards distant change.” Savitri-2 “A deeper interpretation greatened Truth, A grand reversal of the Night and Day; All the world’s values changed heightening life’s aim; A wiser word, a larger thought came in Than what the slow labour of human mind can bring, A secret sense awoke that could perceive A Presence and a Greatness everywhere.” Savitri-42 “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 “When Nature who is now unconscious God Translucent grows to the Eternal’s light, Her seeing his sight, her walk his steps of power And life is filled with a spiritual joy And Matter is the Spirit’s willing bride.” Savitri-538 “A voice began to speak from her own heart That was not hers, yet mastered thought and sense. As it spoke all changed within her and without; All was, all lived; she felt all being one; The world of unreality ceased to be:” Savitri-554 “A Force descended trailing endless lights; Linking Time’s seconds to infinity, Illimitably it girt the earth and her: It sank into her soul and she was changed.” Savitri-573 “The supermind shall be his nature’s fount, The Eternal’s truth shall mould his thoughts and acts, The Eternal’s truth shall be his light and guide. All then shall change, a magic order come Overtopping this mechanical universe.” Savitri-707 “But first high Truth must set her feet on earth And man aspire to the Eternal’s light And all his members feel the Spirit’s touch And all his life obey an inner Force.” Savitri-708 Supramental Transformation through Bhakti Yoga: “A touch (of Divine Love) can alter the fixed front of Fate. A sudden turn can come, a road appear. A greater Mind, may see a greater Truth, Or we may find when all the rest has failed Hid in ourselves the key of perfect change.” Savitri-256 “To live, to love are signs of infinite things, Love is a glory from eternity’s spheres. Abased, disfigured, mocked by baser mights That steal his name and shape and ecstasy, He (Love) is still the godhead by which all can change.” Savitri-397 “Love’s golden wings have power to fan thy void: The eyes of love gaze starlike through death’s night, The feet of love tread naked hardest worlds. He (Divine Love) labours in the depths, exults on the heights; He shall remake thy universe, O Death.” Savitri-592 “Awakened to the meaning of my heart That to feel love and oneness is to live And this the magic of our golden change, Is all the truth I know or seek, O sage.” Savitri-724 Supramental Transformation through Yoga of Self-perfection: “A prayer, a master act, a king idea Can link man’s strength to a transcendent Force. Then miracle is made the common rule, One mighty deed can change the course of things; A lonely thought becomes omnipotent.” Savitri-20 “High priests of wisdom, sweetness, might and bliss, Discoverers of beauty’s sunlit ways And swimmers of Love’s laughing fiery floods And dancers within rapture’s golden doors, Their tread one day shall change the suffering earth And justify the light on Nature’s face.” Savitri-344 “Authors of earth’s high change, to you it is given To cross the dangerous spaces of the soul And touch the mighty Mother stark awake And meet the Omnipotent in this house of flesh And make of life the million-bodied One.” Savitri-370 “Thy spirit’s strength shall make thee one with God, Thy agony shall change to ecstasy, Indifference deepen into infinity’s calm And joy laugh nude on the peaks of the Absolute.” Savitri-455 “All underwent a high celestial change: Breaking the black Inconscient’s blind mute wall, Effacing the circles of the Ignorance, Powers and divinities burst flaming forth; Each part of the being trembling with delight Lay overwhelmed with tides of happiness And saw her hand in every circumstance And felt her touch in every limb and cell.” Savitri-529 “Then suddenly there came on her the change Which in tremendous moments of our lives Can overtake sometimes the human soul And hold it up towards its luminous source.” Savitri-571 “The Spirit shall be the master of his world Lurking no more in form’s obscurity And Nature shall reverse her action’s rule, The outward world disclose the Truth it veils; All things shall manifest the covert God, All shall reveal the Spirit’s light and might And move to its destiny of felicity.” Savitri-708 “The supramental transformation, the supramental evolution must carry with it a lifting of mind, life and body out of themselves into a greater way of being in which yet their own ways and powers would be, not suppressed or abolished, but perfected and fulfilled by the self-exceeding.”⁶³ The Injunction issued to the seekers of integral Yoga of Self-perfection “To seize the absolute in shapes that pass, To fix the eternal’s touch in time-made things, This is the law of all perfection here.” Savitri-108 “A fiery stillness wakes the slumbering cells, A passion of the flesh becoming spirit, And marvellously is fulfilled at last The miracle for which our life was made.” Savitri-278 “On the other side of the eternal stairs The mighty kingdoms of the deathless Flame Aspired to reach the Being’s absolutes.” Savitri-279 “A glorious shining Angel of the Way Presented to the seeking of the soul The sweetness and the might of an idea, Each (idea) deemed Truth’s intimate fount and summit force, The heart of the meaning of the universe, Perfection’s key, passport to Paradise. Yet were there regions where these absolutes met” Savitri-281 “Carving perfection from a bright world-stuff,” Savitri-301 “In this vast outbreak of perfection’s law Imposing its fixity on the flux of things He saw a hierarchy of lucent planes Enfeoffed to this highest kingdom of God-state.” Savitri-325-26 “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.” Savitri-532 “There the perfection born from eternity Calls to it the perfection born in Time, The truth of God surprising human life, The image of God overtaking finite shapes.” Savitri-561 “But the Divine is in his essence infinite and his manifestation too is multitudinously infinite. If that is so, it is not likely that our true integral perfection in being and in nature can come by one kind of realisation alone; it must combine many different standards of divine experience. It cannot be reached by the exclusive pursuit a single line of identity till that is raised to its absolute; it must harmonise many aspects of the Infinite. An integral consciousness with a multiform dynamic experience is essential for the complete transformation of our nature .”⁶² Integral Yoga of Self-perfection begins after a Sadhaka is established sufficiently in three movements of Consciousness of Divine Powers of Will, Knowledge and Love through Karma, Jnana and Bhakti Yoga respectively. 1) All Life is kinetic Yoga of Self-Perfection. All life, we have said, is a Yoga of Nature; here in this material world life is her reaching out from her first Inconscience towards a return to union with the conscient Divine from whom She proceeded. The Yoga of Self-perfection is extended through all life in three stages. Firstly, in the integral Yoga perfection will mean a divine Spirit and a divine Nature which will admit of a Divine relation and action in the world; it will mean also in its entirety a Divinising of the whole nature, a rejection of all its wrong knots of being and action, but no rejection of any part of our being or of any field of our action. The approach to perfection must be therefore a large and complex movement and its results and workings will have an infinite and varied scope. We must fix in order to find a clue and method on certain essential and fundamental elements and requisites of perfection, siddhi; for if these are secured, all the rest will be found to be only their natural development or particular working. Secondly, the conversion action is an integral conversion of our ethical being into the Truth and Right of the divine Nature, of intellectual into the illumination of divine Knowledge, our emotional into the divine Love and Unity, our dynamic and volitional into a working of the divine Power, our aesthetic into a plenary reception and a creative Enjoyment of divine Beauty, not excluding even in the end a divine conversion of the vital and physical Sheaths. The ethical mind becomes perfect in proportion as it detaches itself from desire, sense suggestion, impulse, and customary dictated action and discovers a self of Right, Love, Strength and Purity in which it can live accomplished and make it the foundation of all its actions. The aesthetic mind is perfected in proportion as it detaches itself from all its cruder pleasures, and from outward conventional canons of the aesthetic reason and discovers a self-existent Self and Spirit of pure and infinite Beauty and Delight which gives its own light and joy to the material of the aesthesis. The mind of knowledge is perfected when it gets away from impression and dogma and opinion and discovers a light of Self-knowledge and Intuition which illumines all the workings of the sense and reason, all self-experience and world-experience. The will is perfected when it gets away from and behind its impulses and its customary grooves of effectuation and discovers an inner power of the Spirit which is the source of an Intuitive and luminous action and an original harmonious creation. Thirdly, intellectual, volitional, ethical, emotional, aesthetic and physical training and improvement are all satisfying to human perfection, but they are only in the end a constant movement in a circle without any last delivering and illumining aim, unless they arrive at a point where they can open themselves to the power and presence of the Spirit and admit its direct working. This direct Divine working of the Shakti effects a conversion and transformation of the whole being which is the indispensable condition of our real and integral perfection. To grow into the truth and power of the Spirit and by the direct action of that Power to be made a fit channel of its self-expression, a living of man in the Divine Consciousness and a Divine living of the Spirit in humanity, --will therefore be the principle and the whole object of an integral Yoga of Self-perfection. 2) For all perfection, the first pre-requisite is purification, suddhi of our untransformed Nature. Mind, heart, the soul of vital desire and the life in the body are the seats of impurity. Purification is a throwing away of limiting, binding, obscuring imperfections and confusions. Purification from desire brings the freedom of Psychic prana , purification from wrong emotions and troubling reactions bring freedom of the heart, purification from obscuring limited thought of sense mind brings freedom of the intelligence, purification from mere intellectuality brings the freedom of Gnosis. 3) Purification is the condition of liberation, Mukti . The Mukti of the Gita’s Yoga is identified in negative sense as liberation from four elements of desire, ego, dualities and three gunas . It is a release of self-extinction, a self-drowning in the Absolute, a dissolution of natural existence into some indefinable Absolute, moksa. Mukti of the integral Yoga in negative sense is to be desireless, ego-less, equal of mind, soul and Spirit and freedom from three gunas, nistraigunya; its positive sense of freedom is to be universal in Soul, transcendently one in Spirit with God and possessed of highest Divine Nature. Thus, in integral Yoga the liberation from untransformed impure Nature in a quiescent Bliss of the Spirit and a farther liberation and transformation of Nature by supreme kinetic Bliss, Power and Knowledge are indispensable and a Divine union of Supreme Spirit and Supreme Nature is integral liberation,⁵² Mukti . ‘There are all kinds of freedom – mental freedom, vital freedom, spiritual freedom – which are the fruits of successive masteries. But a completely new freedom has become possible with the Supramental Manifestation: it is the freedom of the body.”58 4) Mukti is the condition of Siddhi, perfection. Jatatam api siddhanam kaschinnam betti tatwatah, (the Gita-7.3) Those who strive and attain perfection among them very few know Me in all the principles of My Existence. Thus, very few can attain integral Perfection. Perfection is defined as a growth out of a lower undivine into a higher Divine nature. The first determining factor of Perfection, siddhi is the intensity of the Soul turning inward which can be activated either by the aspiration of the Soul or by the force of the will or by the concentration of the mind. Integral perfection is founded on a certain free universality of being, of love and joy, of play of knowledge and of play of will in power and will in unegoistic action. 5) Integral Yoga proposes six elements of perfection. They are perfection (1) of equality, samata, Shanti chatushtayam , (2) of Power, Shakti, Shakti-chatushtayam , (3) of evolution of mental into Gnostic being, Vijnana-chatusthayam , (4) of evolution of the physical body, Sharira-chatushtayam, (5) of action and enjoyment, Karma-chatushtayam and (6) of Brahmic unity, Brahma-chatushtayam . So here the perfection of Consciousness is divided into six elements that of (1) perfection of equality which is the normal state of an infinite Spiritual Consciousness, (2) perfection of dynamic state of consciousness known as Prakriti, Shakti and Maya; (3) perfection or supramentalisation of mental state of consciousness which is 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; (4) perfection of physical consciousness which is a submerged consciousness, self-oblivious, and is lost in the form; 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; (5) perfection of action which is a consciousness of Divine will applying itself to the work and result and perfection of Delight which is the outcome of interaction and union of Knowledge and Will or Sat and Chit; (6) perfection of static state of Consciousness known as Purusha, Ishwara and Brahman. 6) The first element of Perfection of Equality: The perfection of equality are of six types, three passive equality that of endurance, titikha, indifference, udasinata and submission, nati, and three active equality that of equal taste of enjoyment, sama rasa, equal enjoyment of life, sama bhoga and equal delight, sama ananda. After firm establishment of equality, one gets peace, shanti; after establishment of peace, one feels Spiritual ease in all circumstances known as sukha; after establishment of Spiritual ease, one experiences exceeding bliss or the joy and laughter of the Soul, hasya. This is the normal state of a Spiritual man, siddha. 7) The second element of Perfection of Shakti: The Perfection of Shakti are of four type that (1) of perfection of four-fold Soul force, virya, (2) of perfection of four instrumental Nature, Shakti, (3) of perfection of four-fold Spiritual force, Divine Shakti, daivi Prakriti and (4) of perfection of faith, sraddha. 8) The Perfection of first element of Shakti, the soul Power, Virya: The perfection of fundamental Soul powers,virya or atmasiddhi are of four types that of Brahmana, Kshatriya, Vaisya, Shudra. The greater perfection of man comes when he enlarges himself to include all these four Soul powers and open his nature towards the rounded fullness and universal capacity. Our life is at once an inquiry after truth and knowledge, a battle and adventure of consciousness, a constant production, and adaptation, application of skill to material life and a sacrifice and service and doing of good of all creatures. The Yoga of Self-perfection gives this soul-force ‘its largest scope’ and develops integral spiritual dynamism. The full consummation comes in greatest souls most capable of perfection and can be attained by all who practice integral Yoga. 8a) The perfection of Brahmana soul-force is perfection of soul power of knowledge which is open to every kind of revelation, inspiration, intuition, Supramental discrimination, Supramental word, Supramental love, Supramental Delight, Supramental Peace and Silence. 8b) The perfection of Kshatriya soul-force is a high nobility of soul and untouched by any littleness or baseness and moving with a certain greatness of step to spiritual victory or the success of the God given work through whatever temporary defeat or obstacle, a spirit never depressed or cast down from faith and confidence in the power that works in the being. 8c) The perfection of Vaysya soul-force is a soul-power of mutuality, a free self-giving and spending of gift and possession in the work to be done, a skill that observes the law and adopts the relation and keeps the measure, a divine commerce, a large enjoyment of the mutual delight of life. 8d), The perfection of Shudra soul-force is the universal love that lavishes itself without demand of return, the embrace that takes to itself the body of god in man and works for help and service, the abnegation that is ready to bear the yoke of the Master and make the life a free servitude to Him and under his direction, the self-surrender of the whole being to the Master of our being and his work in the world. 9) The perfection of second element of Shakti: The perfection of right Shakti is the perfection of essential modes of self-existence, tattvasiddhi which is of four types of instrumental Nature that of perfection of (1) body, (2) vital or psychic prana, (3) heart, citta and (4) intelligence, buddhi . It must be remembered that the purification of instrumental Nature must precede its perfection. 9a) The first element of perfection of instrumental Nature, the body: the perfection of body is of four types that of a greatness of sustaining force, mahattva, an abounding strength, energy and puissance of outgoing and managing force, bala, a lightness, swiftness and adaptability of the nervous and physical being, laghuta and a holding and responsive power in the whole physical machine and its driving springs, dharana-samarthya. 9b) The second element of perfection of instrumental Nature, the vital: the perfection of psychic prana are of four types that of fullness, purnata, clear purity and gladness, prasannata, equality, samata, capacity for possession and enjoyment, bhoga-samarthya. 9c) The third element of perfection of instrumental Nature, the heart: the perfection of chitta is of four types that of sweetness and mildness, saumya, strength and force, raudra, faith, kalyana-sraddha, illimitable widest and intensest capacity for love, prema-samarthya. 9d) The fourth element of perfection of the instrumental Nature: the perfection of buddhi is of four types that of purity, visuddhi, clear and strong radiance emanating from the sun of the Truth, prakasha, capable of variety of understanding, supple, rich, flexible, brilliant with all the flame and various with all the colours of the manifestation of the Truth, vichitra-bodha and integral capacity to hold all kind of exclusive and comprehensive knowledge, sarva-jnana-samarthya. 10) The Perfection of the third element of Shakti, Daivi Prakriti : The perfection of four instrumental nature that of intellect, heart, vital and body and of four soul nature that of Brahamana, Kshyatria, Vaisya and Shudra will grow depending on our surrender and activation of Divine Shakti, which are direct action of four Spiritual Mother Powers, chatwaromanabastatha, that of Maheswari, Mahakali, Mahalakshmi and Mahasaraswati . 10a) Maheswari : She is the Goddess of supreme knowledge, calm and passion of Supramental largeness. 10b) Mahakali: She is the Goddess of supreme Strength, power of swift Spiritual evolution, destroyer of all Falsehood. 10c: Mahalakshmi : She is the Goddess of supreme Delight, Love, Harmony and Beauty. 10d: Mahasaraswati : She is the Goddess of supreme Divine skill, material perfection of all works and executrix power of Divine Will. 11) The Perfection of fourth element of Shakti, Sraddha: The perfect faith is a prolonged ascent of the whole being to the truth seen by it and prolonged descent of the Divine Shakti to untransformed mind, life and body. 11a) First we have to keep this faith that nothing done in us or around us is in vain; all happenings are the workings under the universal condition of supreme self-Knowledge and Divine Will. 11b) All things are possible when the Ishwara as our supreme Self takes up the action and all that had taken place before and all that will be done here after was and will be part of Divine’s infallible and foreseeing guidance, intended for the fruition of our Yoga and perfection of our life. 11c) He holds us always during our Spiritual rise and even during our Spiritual fall His hand still holds us tightly but He makes our fall an occasion of greater rise of Consciousness. 11d) The highest state of Sraddha, helps us towards permanent ascent of Consciousness to supreme state and permanent descent of supreme Consciousness towards nether untransformed domains. 12) The third element of Perfection of evolution of mental into Gnostic being: The whole mind is made the passive channel of the Supramental activities. Therefore, the next step of perfection will be the evolution of the mental into the Gnostic being. This evolution is achieved by a breaking beyond the mental limitation, a stride upward into the next higher plane of 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… 13) The fourth element of Perfection of the body: The body is made a channel of Supramental downflow and the same force outflows towards the outward world, the material existence. There is accordingly a profound transformation in the physical sense, a supramentalising of the physical sight, hearing, touch, smell and taste, that reveals to us something quite different view, develops behind them the inner and deeper senses which are hidden from physical organs and farther transforms them to completely new powers in all the senses, an extension of range and stretching out of the physical consciousness to an undreamed capacity. Thus Supramental removes physical limitation of falsehood in the material way of experience. The Supramental transformation enlarges the physical consciousness far beyond the limit of the body and physical organs become channel of psychic, spiritual and subliminal senses. 14) The fifth element of Perfection of perfect action and enjoyment: In the Gnostic consciousness it is entirely possible to act and enjoy perfectly. The Purusha enters union with Prakriti in cosmic manifestation for variations of his infinite existence, for knowledge, action and enjoyment. By this realisation the being can liberate himself from the mechanical action of Nature. This separative relation in Ignorance is uplifted in Knowledge as Krishna and Kali or Ishwara and Shakti union where Ishwara is Purusha who contains Prakritiand rules by the power of Shakti within him and it can participate in a higher dynamism of Divine work and can bring total unity and harmony of the being in the Spiritual nature. But neither action nor enjoyment will be the lower action of the gunas and consequent egoistic enjoyment mostly of the satisfaction of rajasic desire which is our present way of bounded living. Whatever desire will remain, if that name is given, will be the Divine desire, the will to delight of the Purusha enjoying in his freedom and perfection the action of the perfected Prakriti and all her members… 15) The sixth element of Perfection of Brahmic Unity: The Siddha of perfected Soul will live in union with the Purushottama in this Brahmic Consciousness, he will be conscious in the Brahman that is the All, sarvam brahma, in the Brahman infinite in being and infinite in quality, anantam brahma, in Brahman as self-existent consciousness and universal knowledge, jnanam brahma, in Brahman as the self-existent bliss and its universal delight of being, anandam brahma. He will experience the entire universe as manifestation of the One, all quality and action as the play of his universal and infinite energy, all knowledge and conscious experience as the outflowing of that consciousness, and all in terms of that one Ananda. This will be the highest reach of self-perfection. Recapitulation “Each part in us desires its absolute.” Savitri-170 For by the form the Formless is brought close And all perfection fringes the Absolute.” Savitri-179 His finite parts approached their absolutes, His actions framed the movements of the Gods, His will took up the reins of cosmic Force.” Savitri-302 All objects were to her shapes of living selves” Savitri-357 “Fear not to be nothing that thou mayst be all; Assent to the emptiness of the Supreme That all in thee may reach its absolute.” Savitri-536 “Since in Infinity’s silence woke a word, A Mother-wisdom works in Nature’s breast To pour delight on the heart of toil and want And press perfection on life’s stumbling powers, Impose heaven-sentience on the obscure abyss And make dumb Matter conscious of its God.” Savitri-353-54 “There will be needed in a word a Yoga which shall be at once a Yoga of integral knowledge, a Yoga of the integral will and its works, a Yoga of integral love, adoration and devotion and a Yoga of an integral spiritual perfection of the whole being and of all its parts and states and powers and motions.”⁴⁴ Sri Aurobindo Of all the Yogins the greatest Yogi, yoginam api sarvesam ²⁹…yogi paramo ,³⁰ as indicated in the Gita, is a state in which he lives, acts in perfect union with the Divine, mayi nivasisyasi,³³ 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 complete and integral transformation of Nature which establishes a secured and established new principles and 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.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,³¹ 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.³² Through intensification of Psychic and Spiritual contacts, he becomes able to enter the Cosmic Self and subsequently 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 activates 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 sources 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. ¹²³⁴⁵⁶⁷⁸⁹¹⁰ OM TAT SAT References 1: The Gita-5.2, 3, 4, 5, 6, 7, 8, 9, 2: The Gita-18.18, 3: The Gita-10.7 to 11, 4: The Gita-6.31, 32, 5: The Gita-6.47, 6: The Gita-12.2, 7: The Gita-11.55, 8: The Gita-12.6, 7, 9: The Gita-18.46, 10: The Gita-7.28, 29, 11: The Gita-12.20, 12: The Gita-7.17, 18, 19, 13: “The Gita insists that Sankhya and Yoga are not two different, incompatible and discordant systems, but one in their principle and aim; they differ only in their method and starting-point. The Sankhya also is a Yoga, but it proceeds by knowledge; it starts, that is to say, by intellectual discrimination and analysis of the principles of our being and attains its aim through the vision and possession of the Truth. Yoga , on the other hand, proceeds by works; it is in its first principle Karmayoga ; but it is evident from the whole teaching of the Gita and its later definitions that the word karma is used in a very wide sense and that by Yoga is meant the selfless devotion of all the inner as well as the outer activities as a sacrifice to the Lord of all works, offered to the Eternal as Master of all the soul’s energies and austerities.” CWSA-19/Essays on the Gita/p-70, 14: CWSA/19/Essays on the Gita-199, 15: The Gita-5.17, 16: The Gita-3.7, 17: The Gita-5.10, 18: CWSA-19/Essays on the Gita/p-200, 19: The Gita-15.16, 17, 18, 19, 20: The Gita-9.13, 14, 15, 34, 21: CWSA-23/The Synthesis of Yoga/p-276, 22: The Gita-11.48, 54, 23: The Gita-18.54, 55, 24: The Gita-18.56, 57, 25: The Gita-3.3, 26: “The Blessed Lord said: Renunciation and Yoga of works both bring about the soul's salvation, but of the two the Yoga of works is distinguished above the renunciation of works.” The Gita-5.2, “Better indeed is knowledge than practice, than knowledge, meditation is better; than meditation, renunciation of the fruit of action, on renunciation follows peace.” The Gita12.12, “One can progress through meditation, but through work provided it is done in the right spirit one can progress ten times more.” The Mother/(CWM-14, p. 299), 27: CWSA-24/The Synthesis of Yoga/p-564, 28: CWSA-24/The Synthesis of Yoga/p-575, 29: The Gita-6.47, 30: The Gita-6.32, 31: The Gita-10.19, 32: The Rig Veda-1.10.2, 33: “On Me repose all thy mind and lodge all thy understanding in Me; doubt not that thou shalt dwell in Me, mayi nivasisyasi, above this mortal existence.” The Gita-12.8, 34: CWSA-24/The Synthesis of Yoga/p-802-07, 35: CWSA-23/The Synthesis of Yoga/p-149, 36: SABCL-25/The Mother/p-16, 37: CWSA-19/Essays on the Gita/p-86, 38: The Gita-2.60, 39: CWSA-24/The Synthesis of Yoga/p-548, 40: Prayers and Meditations/12th March,1914, 41: CWSA-23/The Synthesis of Yoga/p-92, 42: CWSA-23/The Synthesis of Yoga/p-112-113, 43: “Happy the worlds that have not felt our (Spiritual) fall, Where Will is one with Truth and Good with Power;” Savitri-281, 44: CWSA-19/Essays on the Gita/p-576, 45: CWSA-23/The Synthesis of Yoga/p-114, 46: CWSA-21/The Life Divine/p-31, 47: CWSA-32/The Mother with Letters on the Mother/p-20, 48: CWSA-32/The Mother with Letters on the Mother/p-22, 49: CWSA-24/The Synthesis of Yoga/p-791, 50: CWSA-23/The Synthesis of Yoga/p-322 51: CWSA-32/The Mother with Letters on the Mother/p-19, 52: “We find them pointed out for us and insisted on with great force and a constant emphatic repetition in the Gita; they are four, desire, ego, the dualities and the three gunas of Nature; for to be desireless, ego-less, equal of mind and soul and spirit and nistraigunya, is in the idea of the Gita to be free, mukta. We mayaccept this description; for everything essential is covered by its amplitude. On the other hand, the positive sense of freedom is to be universal in soul, transcendently one in spirit with God, possessed of the highest divine nature, — as we may say, like to God, or one with him in the law of our being. This is the whole and full sense of liberation and this is the integral freedom of the spirit.” CWSA-24/The Synthesis of Yoga/p-675, 53: CWSA-19/Essays on the Gita/p-287, 54: CWSA-19/Essays on the Gita/p-287-288, 55: CWSA-23/The Synthesis of Yoga/p-93, 56: CWSA-23/The Synthesis of Yoga/p-309, 57: CWSA-29/Letters on Yoga-II/p-254, 58: The Mother’s Agenda-17.10.1957, 59: “The seventh to the twelfth chapters (of the Gita) lay down a large metaphysical statement of the nature of the Divine Being and on that foundation closely relate and synthetise knowledge and devotion, just as the first part of the Gita related and synthetised works and knowledge.” CWSA-19/Essays on the Gita/p-263, 60: CWSA-19/Essays on the Gita/p-546, 61: CWS-22/The Life Divine/p-995-996, 62: CWSA-23/The Synthesis of Yoga/p-114, 63: CWSA-22/The Life Divine/p-1017 Acknowledgements Header video source: Pexels Two kinds of perfection: “But this is still a very incomplete movement. We find that it progresses towards a greater completeness in proportion as we arrive at two kinds of perfection; first, a greater and greater detachment from the control of the lower suggestions; secondly, an increasing discovery of a self-existent Being, Light, Power and Ananda which surpasses and transforms the normal humanity.... The movement of perfection is (1) away from all domination by the lower nature and (2) towards a pure and powerful reflection of the being, power, knowledge and delight of the Spirit and Self in the buddhi. The Yoga of self-perfection is to make this double movement as absolute as possible.” Sri Aurobindo CWSA-24/The Synthesis of Yoga/p-668-669 Double perfection of Integral Yoga: “But on the other hand incapacity of force is also an imperfection. (First perfection) Laxity and weakness, self-indulgence, a certain flabbiness and limpness or inert passivity of the psychical being are the last result of an emotional and psychic life in which energy and power of assertion have been quelled, discouraged or killed. Nor is it a total perfection to have only the strength that endures or to cultivate only a heart of love, charity, tolerance, mildness, meekness and forbearance. (Second perfection) The other side of perfection is a self-contained and calm and unegoistic Rudra- power armed with psychic force, the energy of the strong heart which is capable of supporting without shrinking an insistent, an outwardly austere or even, where need is, a violent action. An unlimited light of energy, force, puissance harmonised with sweetness of heart and clarity, capable of being one with it in action, the lightning of Indra starting from the orb of the nectarous moon-rays of Soma is the double perfection . And these two things(1) saumyatva , (2) tejas, must base their presence and action on a firm equality of the temperament and of the psychical soul delivered from all crudity and all excess or defect of the heart’s light or the heart’s power.” Sri Aurobindo CWSA-24/The Synthesis of Yoga/p-736-737

Integral Spiritual Education “In the method of synthesis which we have been following, another clue of principle has been pursued which is derived from another view of the possibilities of Yoga. This starts from the method of Vedanta to arrive at the aim of the Tantra. In the Tantric method Shakti is all-important, becomes the key to the finding of spirit; in this synthesis spirit, soul is all-important, becomes the secret of the taking up of Shakti . The Tantric method starts from the bottom and grades the ladder of ascent upwards to the summit; therefore its initial stress is upon the action of the awakened Shakti in the nervous system of the body and its centres; the opening of the six lotuses is the opening up of the ranges of the power of Spirit. Our synthesis takes man as a spirit in mind much more than a spirit in body and assumes in him the capacity to begin on that level, to spiritualise his being by the power of the soul in mind opening itself directly to a higher spiritual force and being and to perfect by that higher force so possessed and brought into action the whole of his nature. For that reason our initial stress has fallen upon the utilisation of the powers of soul in mind and the turning of the triple key of knowledge, works and love in the locks of the spirit; the Hathayogic methods can be dispensed with, — though there is no objection to their partial use, — the Rajayogic will only enter in as an informal element. To arrive by the shortest way at the largest development of spiritual power and being and divinise by it a liberated nature in the whole range of human living is our inspiring motive. " Sri Aurobindo CWSA-24/The Synthesis of Yoga/p-612-613 Integral Spiritual Education: “The smile of love that sanctions the long game,” Savitri-41 “The sweetness of love that knows not death,” Savitri-51 “As those who have lived long made one in love” Savitri-292 “But where is the Lover’s everlasting Yes?” Savitri-310 “A consciousness that saw without a seer, The Truth where knowledge is not nor knower nor known, The Love enamoured of its own delight In which the Lover is not nor the Beloved Bringing their personal passion into the Vast, The Force omnipotent in quietude, The Bliss that none can ever hope to taste.” Savitri-548 “Even now the deathless Lover’s touch we feel: If the chamber’s door is even a little ajar, What then can hinder God from stealing in Or who forbid his kiss on the sleeping soul?” Savitri-649 “The Lover winds around his playmate’s limbs, Choosing his tyranny, crushed in his embrace? She accepts the limiting circle of his arms, Bows full of bliss beneath his mastering hands And laughs in his rich constraints, most bound and most free.” Savitri-653 “The Immobile stands behind each daily act, A background of the movement and the scene, Upholding creation on its might and calm And change on the Immutable’s deathless poise.” Savitri-662 (“It is not sufficient to worship Krishna, Christ or Buddha without, if there is not the revealing & the formation of the Buddha, the Christ or Krishna in ourselves.”³ ) The Spiritual Education is a passage from the mental to the Spiritual of the twice-born Soul¹ ³ and throws one outside all creation;¹² draws to live in infinite and eternal Consciousness which is Timeless and Spaceless, meets the transcendent God beyond all forms. It is also one with the Soul of the world, possesses the truth, freedom and delight of things in their plentitude and is not governed by the phenomenal diversity of Nature. A subtle wideness, an increasing intensity of Light, of Power, of Peace and of Ananda marks our passing out of limitations. “A giant dance of Shiva tore the past;” Savitri-343 “On Shiva’s breast is stayed the enormous dance.” Savitri-247 “Behind the rapt smile of the Almighty’s dance.” Savitri-390 “The World-Puissance on almighty Shiva’s lap,” Savitri-525 “World-existence is the ecstatic dance of Shiva which multiplies the body of the God numberlessly to the view: it leaves that white existence precisely where and what it was, ever is and ever will be; its sole absolute object is the joy of the dancing.”¹ Sri Aurobindo “This spirit is an infinite existence limiting itself in apparent being for individual experience. It is an infinite consciousness which defines itself in finite forms of consciousness for joy of various knowledge and various power of being. It is an infinite delight of being expanding and contracting itself and its powers, concealing and discovering, formulating many terms of its joy of existence, even to an apparent obscuration and denial of its own nature.”² Sri Aurobindo Other than the Psychic being, Kshara Purusha , there is another Spirit, whose centre is located just above the head, is eternal, undivided and not even seemingly divided by the division of things, inactive and silent witness of all action, the immobile in the mobile, the immutable in the mutable, the imperishable in the perishable and the One. We become aware of this Akshara Purusha , the Spiritual being, in proportion as we draw back our outward-moving mind and phenomenal existence. It is not the highest secret of the Gita, ‘but the first necessity,’¹⁰ of intermittent¹ ³ impersonal Divine union, after which one can ascend to the state of ceaseless¹ ³ Divine union of Purushottama. Brahma nirvana is the union with the immutable Self and it is the highest realisation of Jnana Yoga, Vedantic and Sankhya teachings and is accepted as a part of Integral Spiritual Education. The conditions of attaining Brahma Nirvana which is identified as highest Siddhi , static Perfection, of Spiritual Education, are firstly, mind is established in equality through practice of titikha, endurance, udasinata , indifference and nati, submission to the will of God; titikha is to bear in the body the velocity of desire, wrath, passion, cold and heat, pleasure and pain (The Gita-5.23); udasinata is equal in soul to friend and enemy and neutral and indifferent also to sinner and saint (The Gita-6.9); nati state is that living in God one neither rejoices on obtaining what is pleasant, nor sorrows on obtaining what is unpleasant (The Gita-5.20); secondly , the Soul is no longer attached to the enjoyments born of touches of outward things; thirdly , ‘by worshipping the feet of the Guru, ¹⁴ questioning and by service, thou shalt see all existences first without exception in the Akshara Purusha , then in Me, Uttama Purusha, atmani atho mayi ’ (The Gita-4.34-35); fourthly, the knot of doubt is cut asunder and sraddha , faith in the Divine and His Shakti is developed; fifthly, food, sleep, action are to be made balanced and moderate; sixthly , renounce the residue of all desires born of the desire-will and master the senses by mind as mind is supreme over the senses, then mind is fixed in buddhi as supreme above mind is intelligent will and buddhi is fixed in the Immutable Self as supreme over buddhi is Akshara Purusha ; seventhly , the mind is kept calm and free from fear and the vow of Brahmachraya observed and the vision drawn in and fixed between two eyebrows, the controlled mentality is thus turned to the Brahman . When the mind is thoroughly quieted, the Yogin enjoys the touch of Brahman, which is an exceeding Bliss. The experience Brahma Nirvana serves three purposes: firstly , it helps to enter deep Samadhi away from all world-consciousness; secondly, it is a preparatory movement towards cessation of birth in Parmam dhama ; thirdly, there are hierarchies of Consciousness in Spiritual planes and dynamic Spiritual forces from these planes can be directed towards apara prakriti, for the transformation of nature. ‘But this transformation through the mind does not give us the integral transformation; the psychic transmutation is replaced by a spiritual change on the rare and high summits, but this is not the complete divine dynamisation of Nature.’⁸ In the Gita , the third possibility was not explored; whereas in integral Yoga, the second possibility is entirely renounced and the static Spiritual being is directed towards the realisation of the third because transformation of the whole nature and cessation of birth are incompatible with each other. In integral Yoga, the Soul liberated and established in Brahma Nirvana continues its work of complete transformation of earth through repeated rebirth in order to fulfil the universal Divine action and transformation in the world, sarvabhuta hiteratah . (The Gita-5.25, 12.4) The other specialised part of the Gita’s teaching of cessation of birth in the supreme abode of Param Dhama is replaced with the descent and manifestation of the same Purushotttama Consciousness here on earth, in the body, ihaiva . (The Gita-5.29) With the purification of chitta, manas, buddhi and ahamkara , one becomes aware of higher planes of illimitable Consciousness, an infinite ocean of ananda , power and energy. These ascending higher planes are systemised as higher Mind,⁹ illumined Mind,⁷ intuitive Mind, Overmind and mind of Light. The Divine Mahashakti⁵ from these planes can pour into apara prakriti, which constitutes twenty-four tattvas and three gunas and can bring constitutional change there. The four Mediatrix Spiritual Mother powers from these planes are the action of Para Prakriti of Akshara Purusha ; She is Maheswari , the goddess of supreme Knowledge, supreme Truth, Spiritual Will and calm passion of Supramental largeness; She is Mahakali , goddess of supreme strength, severest austerity of tapas , swiftness to battle and victory against the powers of lower nature; She is Mahalakshmi , the goddess of supreme Love, Delight, Beauty and Harmony; She is Mahasaraswati , the goddess of Divine skill of works and perfection. In Integral Yoga, when the Brahmanirvana or the Overmental state is established in the individual Consciousness, through ceaseless and simultaneous practice of four Spiritual disciplines that of Jnana Yoga , Yoga of self-Perfection, Bhakti Yoga and Karma Yoga respectively in Multiple Concentration, then the constant pouring in of four aspects of the Spiritual Mother powers become practicable and they enlarge and universalise the mental, vital and physical sheaths for perfection of the field, kshetra . The Integral Spiritual Education gives this message ‘the superconscient, not the subconscient, is the true foundation of things.’⁴ The other specialised side of Spiritual Education is that it treats each aspect of the Eternal and projects them as the whole truth of the Self and can find in each its perfect fulfilment. Its Spiritual achievements follows a dividing line which satisfies itself either of the opposite principles that of Silence of the Divine or the divine Dynamis, the immobile quality-less Brahman aloof from existence or the active Brahman with qualities, Being or Becoming, Person as sole Reality or Impersonal as alone Real; it can regard Lover as sole expression of the Eternal Love or Love as only expression of the Lover. In Spiritual Education, the gulf between static Brahman and dynamic Brahman is bridged by the movement of Consciousness. Through the transformation of human Nature, the intermittent Divine union can be replaced with the ceaseless Divine union. But beyond the partialities and exclusive achievements of Spiritual education, there lies the higher experience of Supramental Truth-Consciousness,⁶ where all oppositions are reconciled and one arrives at the rich totality of the Supreme and integral realisation.¹¹ OM TAT SAT References: 1: CWSA-21/The Life Divine/p-85, 2: CWSA-24/ The Synthesis of Yoga/p-624, 3: CWSA-23/ The Synthesis of Yoga/p-66, 4: “I find it difficult to take these psycho-analysts at all seriously when they try to scrutinise spiritual experience by the flicker of their torch-lights, – yet perhaps one ought to, for half-knowledge is a powerful thing and can be a great obstacle to the coming in front of the true Truth. This new psychology looks to me very much like children learning some summary and not very adequate alphabet, exulting in putting their a-b-c-d of the subconscient and the mysterious underground super-ego together and imagining that their first book of obscure beginnings (c-a-t cat, t- r-e-e tree) is the very heart of the real knowledge. They look from down up and explain the higher lights by the lower obscurities; but the foundation of these things is above and not below, upari budhna esam (their foundation is above, Rig Veda-1.24.7). The superconscient, not the subconscient, is the true foundation of things. The significance of the lotus is not to be found by analysing the secrets of the mud from which it grows here; its secret is to be found in the heavenly archetype of the lotus that blooms for ever in the Light above. The self-chosen field of these psychologists is besides poor, dark and limited; you must know the whole before you can know the part and the highest before you can truly understand the lowest. That is the promise of the greater psychology awaiting its hour before which these poor gropings will disappear and come to nothing.” Sri Aurobindo/The Mother’s Agenda-21.01.1962/CWSA-31/Letters on Yoga-IV/p-615-616, 5: “The Shakti !...Some receive it from above; for others, it rises from below (gesture to the base of the spine). As I once told you, the old system always proceeds from below upwards, while Sri Aurobindo pulls from above downwards. This becomes very clear in meditation (well, in yoga, in yogic experience): for those who follow the old system, it's invariably the kundalini at the base [of the spine] rising from center to center, center to center, until the lotus (in an ironic tone) bursts open here gesture at the crown of the head). With Sri Aurobindo , it comes like this (gesture of descending Force) and then settles here (above the head); it enters, and from there it comes down, down, down, everywhere, to the very bottom, and even below the feet – the subconscient – and lower still, the inconscient…It's the Shakti . He said, you know (I am still translating it), that the shakti drawn up from below (this is what happens in the individual process) is already what could be called a "veiled" shakti (it has power, but it is veiled). While the Shakti drawn down from above is a PURE Shakti ; and if it can be brought down carefully and slowly enough so that it isn't (how shall I put it?) polluted or, in any case, obscured as it enters matter, then the result is immediately much better. As he has explained, if you start out with this feeling of a great power in yourself (because it's always a great power no matter where it awakens), there's inevitably a danger of the ego meddling in. But if it comes pure and you are very careful to keep it pure, not to rush the movement but let it purify as it descends, then half the work is done.” The Mother’s Agenda-25.07.1962, 6: “Overmind and its delegated powers, taking up and penetrating mind and the life and body dependent upon mind, would subject all to a greatening process; at each step of this process a greater power and a higher intensity of gnosis less and less mixed with the loose, diffused, diminishing and diluting stuff of mind could establish itself: but all gnosis is in its origin power of supermind, so that this would mean a greater and greater influx of a half-veiled and indirect supramental light and power into the nature. This would continue until the point was reached at which overmind would begin itself to be transformed into supermind; the supramental consciousness and force would take up the transformation directly into its own hands, reveal to the terrestrial mind, life, bodily being their own spiritual truth and divinity and, finally, pour into the whole nature the perfect knowledge, power, significance of the supramental existence. The soul would pass beyond the borders of the Ignorance and cross its original line of departure from the supreme Knowledge: it would enter into the integrality of the supramental gnosis; the descent of the gnostic Light would effectuate a complete transformation of the Ignorance .” CWSA-22/The Life Divine/p-989-990 7: “As the Higher Mind brings a greater consciousness into the being through the spiritual idea and its power of truth, so the Illumined Mind brings in a still greater consciousness through a Truth Sight and Truth Light and its seeing and seizing power. It can effect a more powerful and dynamic integration; it illumines the thought-mind with a direct inner vision and inspiration, brings a spiritual sight into the heart and a spiritual light and energy into its feeling and emotion, imparts to the life-force a spiritual urge, a truth inspiration that dynamises the action and exalts the life movements; it infuses into the sense a direct and total power of spiritual sensation so that our vital and physical being can contact and meet concretely, quite as intensely as the mind and emotion can conceive and perceive and feel, the Divine in all things; it throws on the physical mind a transforming light that breaks its limitations, its conservative inertia, replaces its narrow thought-power and its doubts by sight and pours luminosity and consciousness into the very cells of the body. In the transformation by the Higher Mind the spiritual sage and thinker would find his total and dynamic fulfilment; in the transformation by the Illumined Mind there would be a similar fulfilment for the seer, the illumined mystic, those in whom the soul lives in vision and in a direct sense and experience: for it is from these higher sources that they receive their light and to rise into that light and live there would be their ascension to their native empire.” CWSA-22/The Life Divine/p-980-981, “This greater Force is that of the Illumined Mind, a Mind no longer of higher Thought, but of spiritual light. Here the clarity of the spiritual intelligence, its tranquil daylight, gives place or subordinates itself to an intense lustre, a splendour and illumination of the spirit: a play of lightnings of spiritual truth and power breaks from above into the consciousness and adds to the calm and wide enlightenment and the vast descent of peace which characterise or accompany the action of the larger conceptual-spiritual principle, a fiery ardour of realisation and a rapturous ecstasy of knowledge. A downpour of inwardly visible Light very usually envelops this action; for it must be noted that, contrary to our ordinary conceptions, light is not primarily a material creation and the sense or vision of light accompanying the inner illumination is not merely a subjective visual image or a symbolic phenomenon: light is primarily a spiritual manifestation of the Divine Reality illuminative and creative; material light is a subsequent representation or conversion of it into Matter for the purposes of the material Energy. There is also in this descent the arrival of a greater dynamic, a golden drive, a luminous “enthousiasmos” of inner force and power which replaces the comparatively slow and deliberate process of the Higher Mind by a swift, sometimes a vehement, almost a violent impetus of rapid transformation.” CWSA-22/The Life Divine/p-978-979 8: “A higher endeavour through the mind does not change this balance; for the tendency of the spiritualised mind is to go on upwards and, since above itself the mind loses its hold on forms, it is into a vast formless and featureless impersonality that it enters. It becomes aware of the unchanging Self, the sheer Spirit, the pure bareness of an essential Existence, the formless Infinite and the nameless Absolute. This culmination can be arrived at more directly by tending immediately beyond all forms and figures, beyond all ideas of good or evil or true or false or beautiful or unbeautiful to That which exceeds all dualities, to the experience of a supreme oneness, infinity, eternity or other ineffable sublimation of the mind’s ultimate and extreme percept of Self or Spirit. A spiritualised consciousness is achieved and the life falls quiet, the body ceases to need and to clamour, the soul itself merges into the spiritual silence. But this transformation through the mind does not give us the integral transformation; the psychic transmutation is replaced by a spiritual change on the rare and high summits, but this is not the complete divine dynamisation of Nature.” CWSA-22/The Life Divine/p-935-936, “The other, the dynamic side of the spiritual urge has not been absent, — the aspiration to a spiritual mastery and mutation of Nature, to a spiritual perfection of the being, a divinisation of the mind, the heart and the very body: there has even been the dream or a psychic prevision of a fulfilment exceeding the individual transformation, a new earth and heaven, a city of God, a divine descent upon earth, a reign of the spiritually perfect, a kingdom of God not only within us but outside, in a collective human life.” CWSA-22/The Life Divine/p-879 9: “A preliminary spiritual transformation will also reduce the hold of the Ignorance; but neither of these influences altogether eliminates its obstruction and limitation: for these preliminary changes do not bring the integral consciousness and knowledge; the original basis of Nescience proper to the Inconscient will still be there needing at every turn to be changed, enlightened, diminished in its extent and in its force of reaction. The power of the spiritual Higher Mind and its idea-force, modified and diminished as it must be by its entrance into our mentality, is not sufficient to sweep out all these obstacles and create the gnostic being , but it can make a first change, a modification that will capacitate a higher ascent and a more powerful descent and further prepare an integration of the being in a greater Force of consciousness and knowledge.” CWSA-22/The Life Divine/p-978, 10: “In the lower grades of the ascension the new assumption, the integration into a higher principle of consciousness, remains incomplete: the mind cannot wholly mentalise life and matter; there are considerable parts of the life being and the body which remain in the realm of the submental and the subconscient or inconscient. This is one serious obstacle to the mind’s endeavour towards the perfection of the nature; for the continued share of the submental, the subconscient and inconscient in the govern- ment of the activities, by bringing in another law than that of the mental being, enables the conscious vital and the physical consciousness also to reject the law laid upon them by the mind and to follow their own impulses and instincts in defiance of the mental reason and the rational will of the developed intelligence. This makes it difficult for the mind to go beyond itself, to exceed its own level and spiritualise the nature; for what it cannot even make fully conscious, cannot securely mentalise and rationalise, it cannot spiritualise, since spiritualisation is a greater and more difficult integration. No doubt, by calling in the spiritual force, it can establish an influence and a preliminary change in some parts of the nature, especially in the thinking mind itself and in the heart which is nearest to its own province: but this change is not often a total perfection even within limits and what it does achieve is rare and difficult. The spiritual consciousness using the mind is employing an inferior means and, even though it brings in a divine light into the mind, a divine purity, passion, ardour into the heart or imposes a spiritual law upon the life, this new consciousness has to work within restrictions ; for the most part it can only regulate or check the lower action of the life and rigorously control the body , but these members, even if refined or mastered, do not receive their spiritual fulfilment or undergo a perfection and transformation. For that it is necessary to bring in a higher dynamic principle which is native to the spiritual consciousness and by which, therefore, it can act in its own law and completer natural light and power and impose them upon the members.” CWSA-22/The Life Divine/p-969 11: “A consciousness so touched may be so much uplifted that the being turns to an immediate union with the Self or with the Divine by departure from the evolution and, if that is sanctioned, no question of graduality or steps or method intervenes, the rupture with Nature can be decisive: for the law of departure, once it is made possible, is not or need not be the same as the law of the evolutionary transformation and perfection; it is or can be a leap, a breaking out of bonds rapid or immediate, — the spiritual evasion is secured and its only remaining sanction is the destined fall of the body. But if the transformation of earth life is intended, the first touch of spiritualisation must be followed by an awakening to the higher sources and energies, a seeking for them and an enlargement and heightening of the being into their characteristic status and a conversion of the consciousness to their greater law and dynamic nature. This change must go step by step, till the stair of the ascension is transcended and there is an emergence to those greatest wide-open spaces of which the Veda speaks, the native spaces of a consciousness which is supremely luminous and infinite .” CWSA-22/The Life Divine/p-968, 12: “Because the two are usually confused under the general term of “yogic discipline”, although the goals they aim at are very different: for one it (Psychic Education) is a higher realisation upon earth, for the other (Spiritual Education) an escape from all earthly manifestation, even from the whole universe, a return to the unmanifest.” TMCW-12/On Education/p-35, “It is here that this consciousness lies (Mother points to the chest). That (Mother points to the mind and above) is light, light (gesture of wideness). But in this body, it is here that it lies, this consciousness (Mother points again to the chest). I mean the consciousness... that one is in the Lord.” The Mother/TMCW-11/Notes on the Way/p-137-138, 13: “The ordinary man who wishes to reach God through knowledge, must undergo an elaborate training. He must begin by becoming absolutely pure, he must cleanse thoroughly his body, his heart and his intellect, he must get himself a new heart and be born again; for only the twice born can understand or teach the Vedas . When he has done this he needs yet four things before he can succeed , (1) the Sruti or recorded revelation, (2) the Sacred Teacher, (3) the practice of Yoga and (4) the Grace of God.” Sri Aurobindo/CWSA-18/Kena and other Upanishads/p-169, “In this Yoga, the psychic being is that which opens the rest of the nature to the true supramental light and finally to the supreme Ananda. If the soul is awakened, if there is a new birth out of the mere mental, vital and physical into the psychic consciousness, then the Yoga can be done; otherwise (by the mere power of the mind or any other part) it is impossible.” Sri Aurobindo/CWSA-32/The Mother with Letters on the Mother/p-161, “And finally, Sri Aurobindo has told us somewhere in The Life Divine that to follow the path of spiritual experience, one must have within oneself a “spiritual being”, one must be “twice born” as it is said, for if one doesn’t have a spiritual being within, which is at least on the point of becoming self-aware, one may try to imitate these experiences but it will only be crude imitation or hypocrisy, it won’t be a reality.” The Mother/TMCW-9/Questions and Answers-1957/p-344-345, “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.” Sri Aurobindo/CWSA-22/The Life Divine/p-1087-1088, “If then life has to become a manifestation of the Spirit, it is the manifestation of a spiritual being in us and the divine life of a perfected consciousness in a Supramental or Gnostic power of spiritual being that must be the secret burden and intention of evolutionary Nature.” Sri Aurobindo/CWSA-22/The Life Divine/p-1054, “As the psychic change has to call in the spiritual to complete it, so the first spiritual change has to call in the supramental transformation to complete it.” Sri Aurobindo/CWSA-22/The Life Divine/p-951, “A purified mind and heart and a strong and fine psychical intuition may do much to protect from perversion and error, but even the most highly developed psychical consciousness cannot be absolutely safe unless the psychical is illumined and uplifted by a higher force than itself and touched and strengthened by the luminous intuitive mind and that again raised towards the supramental energy of the spirit.” Sri Aurobindo/CWSA-24/The Synthesis of Yoga/p-896, “A new life dawns, he looks out from vistas wide; The Spirit’s breath moves him but soon retires: His strength was not made to hold that puissant guest.” Savitri-165 (this line suggests that a dvija experiences intermittent Divine union.) “He (King Aswapati) came new-born (thrice-born Soul), infant and limitless And grew in the wisdom of the timeless Child; He was a vast that soon became a Sun.” Savitri-301 “For now I (Satyavan) know that all I lived and was Moved towards this moment of my heart’s rebirth ; I look back on the meaning of myself, A soul made ready on earth’s soil for thee (Savitri).” Savitri-406 “The (twice born) soul that can live alone with itself meets God;” Savitri-460 “Aspiring he transcends his earthly self; He (man) stands in the largeness of his soul new-born , (dvija) Redeemed from encirclement by mortal things And moves in a pure free spiritual realm As in the rare breath of a stratosphere; A last end of far lines of divinity, He mounts by a frail thread to his high source; He reaches his fount of immortality, He calls the Godhead (Supreme Self) into his mortal life.” Savitri-486, 14: "The work (tamasic sacrifice) will be done without the dakshina , the much-needed giving or self-giving to the leaders of the sacrificial action, whether to the outward guide and helper of our work or to the veiled or manifest godhead within us." CWSA-19/Essays on the Gita/p-485-486, "...a masterful government of the lower nature and the heart’s worship given to the Teacher, whether to the divine Teacher within or to the human Master in whom the divine Wisdom is embodied, — for that is the sense of the reverence given to the Guru ." CWSA-19/Essays on the Gita/p-415, "For other paths of sadhana , especially those which like the Gita accept the reality of the individual soul as an “eternal portion” of the Divine or which believe that Bhagavan and the bhakta are both real, the help of the Guru has always been relied upon as an indispensable aid.” CWSA-29/Letters on Yoga-II/p-200, "...the Yoga proceeds by the results of prescribed methods taught in a Scripture or a tradition and reinforced and illumined by the instructions of the Master. This is a narrower practice, but safe and effective within its limits, because it follows a well-beaten track to a long familiar goal." CWSA-23/The Synthesis of Yoga/p-55, “A strict obedience to the wise and intuitive leading of a Guide is also normal and necessary for all but a few specially gifted seekers.” CWSA/22/The Life Divine/p-941, Download this WEB PAGE as a PDF file: "When we begin living the spiritual life, a reversal of consciousness takes place which for us is the proof that we have entered the spiritual life; well, yet another occurs when we enter the supramental world. And probably each time a new world opens up, there will again be a new reversal. This is why even our spiritual life, which is such a total reversal compared to ordinary life, seems something still so ... so totally different when compared to this supramental consciousness that the values are almost opposite. It can be expressed in this way (but it’s quite approximate, more than diminished or deformed): it’s as if our entire spiritual life were made of silver, whereas the supramental life is made of gold – as if our entire spiritual life here were a vibration of silver, not cold but simply a light, a light that goes right to the summit, an absolutely pure light, pure and intense; but in the other, in the supramental world, there is a richness and a power that make all the difference. This whole spiritual life of the psychic being and of all our present consciousness that appears so warm, so full, so wonderful, so luminous to the ordinary consciousness, well, all this splendor seems poor in comparison to the splendor of the new world. I can explain the phenomenon like this: successive reversals such that an EVER NEW richness of creation will take place from stage to stage, making whatever came before seem so poor in comparison. What to us seems supremely rich compared to our ordinary life, appears so poor compared to this new reversal of consciousness. Such was my experience." The Mother The Mother's Agenda/15.11.1958

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.” Sri Aurobindo CWSA-36/Autobiographical Notes/p-229 “A new consciousness is at work upon earth to prepare the coming of the superhuman being. Open yourselves to this consciousness if you aspire to serve the Divine Work. To come into contact with this new consciousness, the essential condition is no longer to have any desires and to be wholly sincere.” The Mother The Mother’s Agenda-9th April 1969

Sri K Anurakta 1 VISION OF SUPERMAN 2 SRI K ANURAKTA'S PHOTO 3 SRI K ANURAKTA'S CHILDHOOD PHOTOS