Contact with the World Mother Earth "Knows that one high step might enfranchise all" Savitri-291 We welcome all sincere and insatiable seekers, students of the eternal unfolding of Truth, researchers of the subtle planes of existence, and collaborators in the Divine Work. Our objective in Yoga is primarily to unite with the Transcendent Divine, who appears as a stranger to the world ("There was no second, it had no partner or peer; Only itself was real to itself." Savitri-308), and secondarily to unite with the Universal Divine ("The calm delight that weds one soul to all," Savitri-6) and work for the good of all creatures through the movement of cosmic Consciousness, without expecting any favour either from the Creator or from His creation. If the readers and visitors receive the brief Divine touch, then our act of offering this website to the universal Divine is partly fulfilled. This self-offering becomes complete and fulfilled with 'a constant divine giving of itself and its powers, an outflowing of the knowledge, light, strength, love, joy, helpful shakti which it possesses in the Divine and by his influence and effluence on all around it according to their capacity of reception or on all this world and its creatures.' (CWSA-19/Essays on the Gita/p-490-491) Integral Yoga proposes a Spiritual Man to become like a 'Vasishtha’s cow of plenty,' Kamadhenu, (SABCL-17/The Hour of God/p-95) from whose udders (pahnā) all mankind can draw its wish. This Contact page serves as both a means of correspondence and a gateway to the Ashram's collective work. Contact Information: Sri Matriniketan Ashram Sri Aurobindo Centre, 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 See Google map (Sri Matri Dhyana Mandir) See Google map (Sri Matriniketan Ashram Sri Aurobindo Centre ) See Google map (The Mother's Ideal Integral School ) See Google Map (Pondicherry Branch Office) Oceanique 16 , 33, Pillayar Koil St, Vaithikuppam, Puducherry, 605001 Readers' Queries & Correspondence: Email and communication guidelines: samaakrishna1@gmail.com Website Directory: This website is a new manifestation through self-expansion. This secondary self-expansion is the outcome of the primary action of self-concentration. Self-concentration is defined as pursuing inner development without dependence on outer aid and as a ceaseless movement towards Psychic and Spiritual Consciousness and their opening to Cosmic Consciousness. The superiority of one institution over another (or one individual over another) can be weighed by the degree of Truth and Knowledge they have worked out from world falsehood and world Ignorance and pouring down on the surroundings, the immaculate ecstasies and Divine's hands of Joy. An institution (Ashram) or an individual suffers least corruption in its mind and heart when it accepts the doctrine of Divine activity 'without rest and enjoyment' and shows sincerity to reconcile the four Mother Forces of Yogic Power, Consciousness Power, Truth Power and Virgin Power. Gateway to the Ashram's Work: This website presently contains more than 100 interconnected webpages related to Integral Yoga and its strong relation with traditional Yoga, the Spiritual History of the Earth, modern Wisdom, Education, Ashram Life and Collective Evolution. Through this exercise, we partly fulfil the requirement of Integral Yoga that a Sadhak must be accountable for his Sadhana to the Self, World and Divine. Secondly, Sadhana must continue through concentration, contemplation and meditation of this ever expanding and renewable written truth, fulfilling the condition that most of the norms of integral Yoga must be adhered to; thirdly, this website provides an infrastructure for deeper and intense sadhana ; lastly, this sincere action and practice of Yoga will call down the descent of Divine Force for earth and men. Sri Aurobindo warns that if the sadhana is not done sincerely and vigorously, then it will leave life corrupt and 'the Truth that was coming down recedes into secrecy and silence.' ( SABCL/Vol-26/p-375, CWSA-35/Letters on Himself and the Ashram/p-71) The Contact page functions as a mini sitemap of the entire Ashram website. The structure reveals a straightforward and truthful accountability to the world and humanity, without show and pretense: Home → Ashram → Objective → Integral Yoga → Research → Journal → Education → Publications → The Call → Contact This is not merely a collection of webpages. It resembles a Spiritual curriculum: 1. Accountability of Sadhana in the Home Page 2. Enter the Universalised Consciousness of the Ashram . 3. Understand its Comprehensive Objective . 4. Constant renovation of all Truth and Practice through Integral Yoga, which " needs to develop its own forms and processes..." 5. Deepen and adventure into all the ten subtle worlds through subjective Research . This is possible after the discovery of the Psychic being in the heart and the Spiritual being above the head. 6. We are here not only to repeat the Spiritual experience of the great past but to 'go farther' towards a greater future. Thus, the Journal is not only a restatement of the highest hinted written truth but also traces a new and unknown passage of Integral Yoga. 7. Utilitarian application and generalisation of Integral Yoga through Education where 'The true attitude is to take life as a field of perpetual study...' a nd 'the children will follow yogic methods in their education and prepare and try to bring down new knowledge.' 8. Self-expansion through Publications, which is the outcome of Self-concentration . Those who have realised Divine union through self-concentration utilise their every moment as a manifestation of Divine Will through self-expansion. 9. Prepare for "intensive sadhana " to receive the second Divine Call of becoming a channel of vast Spiritual Shakti . “And when that greater Self comes sea-like down To fill this image of our transience, All shall be captured by delight, transformed:” Savitri-171 10. This underlying architecture gives the website a distinctive inner unity or Savitri's single-minded pursuit of triple Divine Contact: (1) Individual Psychic being : "His only comrade is the Strength within" (Savitri-368), “She knew that first she must discover her soul." (Savitri-501) (2) Universal Divine: "In the world’s contacts meet his single touch;" (Savitri-476), "A deep solidarity joins its contrary powers;" (Savitri-541), “His gates to the world were swept with seas of light.” (Savitri-236) (3) Transcendent Divine: "Her consciousness grew aware of him alone." (Savitri-410), “Her aim, joy, origin, Satyavan alone.” (Savitri-579), (Para-prakriti Savitri's declaration on Paramatma Satyavan ) "Desiring me since first the world began." (Savitri-614), "And all her life was conscious of his life" (Savitri-715). Savitri (the Mother) within us primarily searches and grows with Satyavan (the Master) within us ceaselessly in each birth and secondarily gathers together very few destined brother Souls without, deputed by the Divine for collective Divine action, Divine Wisdom and Divine Love. Savitri, as the universal Divine Mother, is guided and directed by the Supreme Lord: "All beings shall be to thy life my emissaries; Drawn to me on the bosom of thy friend, Compelled to meet me in thy enemy’s eyes, My creatures shall demand me from thy heart. Thou shalt not shrink from any brother soul. Thou shalt be attracted helplessly to all. Men seeing thee shall feel my hands of joy," (Savitri-701) Savitri , as transcendent Supreme Mother, visits our life: “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 HOME PAGE SECTION (4 pages): https://www.srimatriniketanashram.com/ https://www.srimatriniketanashram.com/sri-dhyana-matri-mandir https://www.srimatriniketanashram.com/sri-matriniketan-ashram https://www.srimatriniketanashram.com/accountability-in-sadhana ASHRAM SECTION (12 pages): https://www.srimatriniketanashram.com/the-ashram https://www.srimatriniketanashram.com/the-ashram/child-and-ripened-soul https://www.srimatriniketanashram.com/the-ashram/ashram-in-detail https://www.srimatriniketanashram.com/the-ashram/the-hierarchies-of-ashram-living https://www.srimatriniketanashram.com/the-ashram/mothers-virgin-fortress https://www.srimatriniketanashram.com/the-ashram/sri-aurobindos-consciousness https://www.srimatriniketanashram.com/the-ashram/mothers-consciousness https://www.srimatriniketanashram.com/the-ashram/whwm2014 https://www.srimatriniketanashram.com/the-ashram/ashram-in-detail/integral-karma-yoga https://www.srimatriniketanashram.com/the-ashram/ashram-in-detail/integral-jnana-yoga https://www.srimatriniketanashram.com/the-ashram/ashram-in-detail/integral-bhakti-yoga https://www.srimatriniketanashram.com/the-ashram/ashram-in-detail/yoga-of-self-perfection OBJECTIVE SECTION (14 pages) : https://www.srimatriniketanashram.com/objective https://www.srimatriniketanashram.com/objective/objective-in-detail https://www.srimatriniketanashram.com/objective/objective-in-detail/mundane-perfection https://www.srimatriniketanashram.com/objective/objective-in-detail/moderate-spirituality https://www.srimatriniketanashram.com/objective/objective-in-detail/ascetics-fortress https://www.srimatriniketanashram.com/objective/the-divine-centre https://www.srimatriniketanashram.com/objective/the-agenda-of-collective-living https://www.srimatriniketanashram.com/objective/the-agenda-of-collective-living/christmas-message https://www.srimatriniketanashram.com/objective/the-divine-centre/whs-2 https://www.srimatriniketanashram.com/objective/the-divine-centre/the-mothers-relics-and-paduka https://www.srimatriniketanashram.com/objective/ashram-news https://www.srimatriniketanashram.com/objective/integral-transformation https://www.srimatriniketanashram.com/objective/earths-spiritual-history https://www.srimatriniketanashram.com/flower-decorations INTEGRAL YOGA SECTION (10 pages): https://www.srimatriniketanashram.com/integral-yoga https://www.srimatriniketanashram.com/integral-yoga/integra-yoga-in-detail https://www.srimatriniketanashram.com/integral-yoga/the-synthesis-of-yoga https://www.srimatriniketanashram.com/integral-yoga/the-synthesis-of-yoga/the-central-truth-of-tsy https://www.srimatriniketanashram.com/integral-yoga/the-mother-handbook https://www.srimatriniketanashram.com/integral-yoga/the-mother-handbook/the-central-truth-of-the-mother https://www.srimatriniketanashram.com/integral-yoga/the-life-divine https://www.srimatriniketanashram.com/integral-yoga/the-life-divine/the-central-truth-of-tld https://www.srimatriniketanashram.com/integral-yoga/savitri-handbook https://www.srimatriniketanashram.com/integral-yoga/central-truth-savitri RESEARCH SECTION (12 pages) : https://www.srimatriniketanashram.com/research https://www.srimatriniketanashram.com/research/auroprems-savitri-study https://www.srimatriniketanashram.com/research/new-research https://www.srimatriniketanashram.com/research/bhagavad-gita https://www.srimatriniketanashram.com/research/research-in-detail https://www.srimatriniketanashram.com/research/new-research-on-the-mother-and-integral-tantra https://www.srimatriniketanashram.com/research/the-main-formula-of-integral-yoga https://www.srimatriniketanashram.com/research/the-questions-raised-by-death-god https://www.srimatriniketanashram.com/research/from-puri-to-pondicherry https://www.srimatriniketanashram.com/research/root-formula-of-integral-yoga https://www.srimatriniketanashram.com/research/main-frame-of-integral-yoga https://www.srimatriniketanashram.com/research/sevenfold-self-ignorance JOURNAL SECTION (6 pages) : https://www.srimatriniketanashram.com/journal https://www.srimatriniketanashram.com/studycircle https://www.srimatriniketanashram.com/saturday-study-circle https://www.srimatriniketanashram.com/journal/the-descent https://www.srimatriniketanashram.com/journal/journal-in-detail https://www.srimatriniketanashram.com/journal/study-circle-in-detail EDUCATION SECTION (27 pages): https://www.srimatriniketanashram.com/education https://www.srimatriniketanashram.com/education/photo https://www.srimatriniketanashram.com/education/tribute-pranabda https://www.srimatriniketanashram.com/education/photo/seekers-questions https://www.srimatriniketanashram.com/education/whs-ii https://www.srimatriniketanashram.com/education/odia-section https://www.srimatriniketanashram.com//education/french-section https://www.srimatriniketanashram.com//education/sri-k-anurakta https://www.srimatriniketanashram.com/education/education-in-detail https://www.srimatriniketanashram.com/education/the-task-of-integral-education https://www.srimatriniketanashram.com/education/the-central-truth-of-integral-education https://www.srimatriniketanashram.com/education/french-section/the-bhagavad-gita-french https://www.srimatriniketanashram.com/education/odia-section/the-bhagavad-gita-odia https://www.srimatriniketanashram.com/education/odia-section/the-bhagavad-gita-sanskrit-odia-french https://www.srimatriniketanashram.com/education/the-mothers-ideal-integral-school https://www.srimatriniketanashram.com/education/integral-physical-education https://www.srimatriniketanashram.com/education/integral-vital-education https://www.srimatriniketanashram.com/education/integral-mental-education https://www.srimatriniketanashram.com/education/integral-psychic-education https://www.srimatriniketanashram.com/education/integral-spiritual-education https://www.srimatriniketanashram.com/education/universal-education https://www.srimatriniketanashram.com/education/integral-supramental-education https://www.srimatriniketanashram.com/education/integral-bliss-self-education https://www.srimatriniketanashram.com/education/subconscient-education https://www.srimatriniketanashram.com/education/inconscient-education https://www.srimatriniketanashram.com/education/emergence-of-integral-personality https://www.srimatriniketanashram.com/education/the-true-leader-of-men PUBLICATIONS SECTION : (7 books) This section is also a spiritual offering. In the spirit of divine giving, the updated manuscripts of these works are available freely across this website for all sincere seekers. For those who prefer the utility of digital readers, electronic formats are accessible via Amazon Kindle. https://www.srimatriniketanashram.com/publications 1) THE SYNTHESIS OF EDUCATION— [Link to Free Manuscript ] |: Kindle 2) THE DIVINE BLISS— [Link to Free Manuscript ] |: Kindle 3) THE BHAGAVAD GITA AND INTEGRAL YOGA— [Link to Free Manuscript ] |: Kindle 4) SRI K. ANURAKTA AND THE EVOLUTION OF SRI MATRINIKETAN ASHRAM--This volume is intentionally withheld from public digital distribution because this book reveals personal vision experience, which demands secrecy and silence. "The effort of the Vedic mystics revealed to them the things behind through a power of inner sight and hearing and experience which was confined to a limited number of seers and sages and kept carefully secret from the mass of humanity secrecy was always insisted on by the mystics.” CWSA-28/Letters on Yoga-I/p-267: Kindle 5) THE MOTHER'S MANIFESTATION— [Link to Free Manuscript ] |: Kindle 6: TATTVAMASI— [Link to Free Manuscript ] |: Kindle 7) THE INTEGRAL YOGA AND SANATANA DHARMA— [Link to Free Manuscript ] |: Kindle THE CALL SECTION (4 pages): https://www.srimatriniketanashram.com/the-call https://www.srimatriniketanashram.com/the-divine-call https://www.srimatriniketanashram.com/the-call/the-call-in-detail https://www.srimatriniketanashram.com/the-call/sixfold-divine-call CONTACT SECTION (3 pages) : https://www.srimatriniketanashram.com/contact https://www.srimatriniketanashram.com/contact/readersquery https://www.srimatriniketanashram.com/search Download this WEB PAGE as a PDF file: The Mother's Message: The following messages of The Mother express the spirit in which this Ashram seeks to link with the world while itself preoccupied in living, serving and collaborating in the Divine Work: “A new world, based on Truth and refusing the old slavery to falsehood, wants to take birth. In all countries there are people who know it, at least feel it. To them we call: “ Will you collaborate? ” The Mother TMCW-15/Words of the Mother-III/p-62 “For those who are eager to get rid of falsehood, here is a way: Do not try to please yourself, do not try either to please others. Try only to please the Lord …Because He alone is the Truth. Each and every one of us, human beings in our physical body, is a coat of falsehood put on the Lord and hiding Him…As He alone is true to Himself, it is on Him that we must concentrate and not on the coats of falsehood.” The Mother TMCW/15/Words of the Mother-III/80, TMCW/14/Words of the Mother-II/196, “A decisive choice has to be made between lending the body to nature’s ends in obedience to her demand to perpetuate the race as it is, and preparing this very body to become a step towards the creation of a new race. The two cannot go together; at every minute you have to decide whether you wish to remain within the manhood of yesterday or belong to the supermanhood of tomorrow . ” The Mother TMCW/Vol-14/Words of the Mother-II/p-127, TMCW/Vol-12/On Education/p-54-55 Those who are deeply dissatisfied with life as it is, those who have gone through and overcome the extreme adversity of life, those who have gone ‘through a period of brutal handling before it can be ready to get away more sincerely from slavery to activity,’ 'those who face even the hardest conditions of life,' out of them some have ‘intensest aspiration’ and a life of hard sacrifice; they are considered fit to lead a higher Spiritual life in a Divine Centre; others are satisfied with easy and comfortable normal human existence. It 'is a dullness, a tamas, a lack of aspiration, a miserable laxity, an I-don’t-care attitude' that 'hinders people from consecrating themselves to an inner realisation.' (Refer The Mother’s Agenda - September 16, 1964, The Mother's Centenary Works-8/Questions and Answers-1956/160-161)

The Agenda of Collective Living "And pure perfection and a shadowless bliss Are this afflicted creature’s mighty fate.” Savitri-340 "I witnessed the virgin bridals of the dawn" Savitri-401 "Ourselves are citizens of that mother State , Adventurers, we have colonised Matter’s night." Savitri-262 “I suppose each man makes or tries to make his own organisation of life out of the mass of possibilities the forces present to him. Self (physical self) and family are the building most make — to earn, to create a family and maintain it, perhaps to get some position in the present means of life one chooses, in business, the profession etc., etc. Country or humanity are usually added to that by a minority. A few take up some ideal and follow it as the mainstay of their life. It is only the very religious who try to make God the centre of their life — that too rather imperfectly, except for a few. None of these things are secure or certain, even the last being certain only if it is followed with an absoluteness which only a few are willing to give. ("Only were safe who kept God in their hearts:" Savitri-211) The life of the Ignorance is a play of forces through which man seeks his way and all depends on his growth through experience to the point at which he can grow out of it into something else. That something else is in fact a new consciousness — whether a new consciousness beyond the earthly life or a new consciousness within it ." Sri Aurobindo CWSA-28/Letters on Yoga-I/p-438 The Agenda of Collective Living “In spiritual life, one is always a virgin every time one awakens to a new love, for in each case it is a new part of the being, a new state of being that awakens to divine Love.”⁶ The Mother "... just as I wanted to tell you what kind of collectivity we wish to realize according to the ideal described by Sri Aurobindo in the last chapter of The Life Divine – a gnostic, supramental collectivity, the only kind that can do Sri Aurobindo’s integral yoga and be realized physically in a progressive collective body becoming more and more divine...Sri Aurobindo tells us that a true community – what he terms a gnostic or supramental community – can be based only upon the INNER REALIZATION of each one of its members, each realizing his real, concrete oneness and identity with all the other members of the community; that is, each one should not feel himself a member connected to all the others in an arbitrary way, but that all are one within himself. For each one, the others should be as much himself as his own body–not in a mental and artificial way, but through a fact of consciousness, by an inner realization."³³ The Mother Sri Matriniketan Ashram is one small point of concentration of universe, ("A little point reveal the infinitudes." Savitri-100) one small beginning, ("His small beginnings asked for a mighty end:" Savitri-315) which rests on the conviction that one experiences all Ocean in a drop of water or a finite Self within can explore multiple subtle worlds of infinite Consciousness; all of earth’s longing can be felt within a whirl of the atom and the Eternal can manifest in a time made finite body. Our mortality is justified only as a step towards immortal all life; a smallest and meanest work can be a sweet, glad and glorious sacrament offered to the One and it can be utilised as means for the highest descent of Divine Force or "Insignificant her means, infinite her work" (Savitri-178). By the support of the Divine’s touch, a childlike immature thought can be ‘flame-wrapped outbursts of the immortal Word’⁷ and ‘the grandeur of its dreams’⁹ can ‘glow through the centuries;’⁸ our earth can be fulfilled only by opening and embracing the purity of heavens beyond; an individual can live Divine life only when he has discovered greater and higher planes of Consciousness. So, all views of both cosmic and individual existence are incomplete accounts of endless truth that 'change circumstances and human natures'; for both depend upon, exist, and are fully satisfied by the constant miracle of the Divine Forces or the invasion of Transcendent Divine Being. The Agenda of Mundane Perfection : The Aim of Mundane Aspiration: Almost all men normally devote the major part of their energy to the earthly life, terrestrial needs, interests, desires, care of the body, sufficient development and satisfaction of the vital and mental being, expansion and refinement of the intellect and knowledge, of the will and power, of ethical character, of aesthetic sensitivity and creativeness, of emotionally balanced poise and enjoyment, of vital and physical soundness, regulated action and just efficiency. Without these things, man could not attain his full manhood. If we unduly neglect, belittle and condemn these material and mental facts behind our life for some other higher Spiritual truth or merit or utility or suitability to certain individual temperament, then we suffer the unfitness of the general and complete rule of human living. The maintenance of material and mental grounds cannot be allowed to go into the background and Mother Nature takes good care so that the human race shall not neglect these aims of terrestrial perfection of mental radiations. These are a necessary part of her evolution to affirm him in Ignorance before he can perfect himself in Knowledge and all that transpires on earth and all that is beyond fall within the total scope and method of the illimitable Divine plan. The integral Yoga practiced at Sri Matriniketan Ashram does not reject any of the above essential mundane aims but enlarges, heightens and magnifies it by finding its true hidden meaning and transfigures it from a limited, earthly and mortal thing to something infinite, eternal and immortal existence. Or 'For, followed more largely and with less individual aim, the method of Knowledge may lead to an active conquest of the cosmic existence for the Divine no less than to a transcendence. The point of this departure is the realization of the supreme Self not only in one’s own being but in all beings and, finally, the realization of even the phenomenal aspects of the world as a play of the divine consciousness and not something entirely alien to its true nature. And on the basis of this realization a yet further enlargement is possible, the conversion of all forms of knowledge, however mundane, into activities of the divine consciousness utilizable for the projection of the one and unique Object of knowledge both in itself and through the play of its forms and symbols. Such a method might well lead to the elevation of the whole range of human intellect and perception to the divine level, to its spiritualization and to the justification of the cosmic travail of knowledge in humanity.'¹⁵ The Method of Mundane Aspiration: The self-discipline of mundane aspiration is an intellectual, volitional, ethical, emotional, aesthetic, and physical training and improvement which does not travel beyond the ordinary circle of working of mind, life and body. Our normal perception, imagination, formulation and cognition of things are mental and of constructed understanding. It is still in the obscured and unillumined preparatory Yoga of Nature and pursuit of an ordinary human perfection which is an increasing littleness of its motives, an absorption in an ordinary surface living, oblivious of our natural response to the Divine Being’s larger joy in cosmic existence. It does not aspire beyond the mind to that which is purest reason and brightest Intuition and leaves the Spiritual element either undeveloped or insufficiently satisfied or it falls back before the too intense demand of the Spiritual effort. Still, the method of mundane existence is unconsciously a heightening of the force of consciousness in the narrow circle of manifested nature. The Perfection of Mundane Aspiration: The mundane perfection is conceived of as something outward, social, a thing of action, a more rational dealing with our fellow men and our environment, a better and more efficient citizenship and discharge of duties, a better and more harmonious associated enjoyment of the opportunities of existence. This growth into the full mental being is the first transitional human perfection which does not liberate the soul, but it lifts us one step out of the material and vital absorption and subjection and prepares the loosening of the hold of the limited knowledge. But the Mother-nature has implanted in us some urge which goes beyond this first terrestrial perfection of humanity and to limit ourselves to the present formula of an imperfect humanity is to exclude our Divine potentialities. For this reason, the human race cannot accept or follow for a very long time any view of perfection that ignores the higher and subtler sense and labours to confine us entirely to the purely terrestrial way of living of too mental standard and mental cognition of things are no longer considered sufficient. If we are not satisfied with life as the influence of lower Nature dominates it, then something in us or the Soul within us shall strive for Divine perfection. "In place of the ignorance of the lower Nature absorbed in its outward works and appearances the eye will open to the vision of God everywhere, to the unity and universality of the spirit. The world’s sorrow and pain will disappear in the bliss of the All-blissful; our weakness and error and sin will be changed into the all-embracing and all-transforming strength, truth and purity of the Eternal. To make the mind one with the divine consciousness, to make the whole of our emotional nature one love of God everywhere, to make all our works one sacrifice to the Lord of the worlds and all our worship and aspiration one adoration of him and self-surrender, to direct the whole self Godwards in an entire union is the way to rise out of a mundane into a divine existence. " ¹⁷ The Mother recounts, "That’s another interesting point, because I was an outright atheist: till the age of twenty, the very idea of God made me furious. Therefore I had the most solid base – no imaginings, no mystic atavism; my mother was very much an unbeliever and so was my father. So from the point of view of atavism it was very good: positivism, materialism. Only one thing: since I was very small, a will for perfection in any field whatever; a will for perfection and the sense of a limitless consciousness – no limits to one’s progress or to one’s power or to one’s scope. And that, since I was very small. But mentally, an absolute refusal to believe in a "God": I believed only in what I could touch and see. And the whole faculty for experiences was already there (they didn’t manifest because the time hadn’t come). Only, the sense of a Light here (gesture above the head), which began when I was very small, I was five, along with a will for perfection. (1) A will for perfection : oh, whatever I did always had to be the best I could do. And then, (2) a limitless consciousness . These two things. And my return to the Divine came about through Theon’s teaching, when I was told for the first time, "The Divine is within, there" (Mother strikes her breast). Then I felt at once, "Yes, this is it." Then I did all the work that’s taught to find Him again; and through here (gesture to the heart center) I went there (gesture of junction above with the Supreme). But outwardly, mentally, no religion – a horror of religions."³⁴ Beyond the Mundane Aspiration: Most of the thinking humanity conceived ideal development as mundane change and approach at least to an ideal standard of perfection which his mind is able to conceive, fix before and pursue. It is only the minority who concern themselves with self-development as one of the most important aim of life and very few feel the need of a total Spiritualisation of mundane Nature. They can arrive at a point when they can open themselves to the power and presence of the Spirit and admit its direct Divine working. Brahman is at once the foundation of Supra-mundane Knowledge and self-aware manifestation of mundane Ignorance and by the synthesis of both one arrives at the Integral Knowledge. For the material is not the only truth of our existence; other planes of consciousness there are to which we can attain and not to know and manifest their law in our life is to fall short of the height and fullness of our Being. This entire separation of the Divine foreseen in a mundane life can be a starting point of all our Spiritual pursuits and in the Mother's language, "In the beginning of the Yoga you are apt to forget the Divine very often. But by constant aspiration you increase your remembrance and you diminish the forgetfulness. But this should not be done as a severe discipline or a duty; it must be a movement of love and joy. Then very soon a stage will come when, if you do not feel the presence of the Divine at every moment and whatever you are doing, you feel at once lonely and sad and miserable... Whenever you find that you can do something without feeling the presence of the Divine and yet be perfectly comfortable, you must understand that you are not consecrated in that part of your being. That is the way of the ordinary humanity which does not feel any need of the Divine. But for a seeker of the Divine Life it is very different. And when you have entirely realised unity with the Divine, then, if the Divine were only for a second to withdraw from you, you would simply drop dead; for the Divine is now the Life of your life, your whole existence, your single and complete support. If the Divine is not there, nothing is left.”¹⁶ The Agenda of Moderate Spirituality : The First Condition of the Fortress of Moderate Spirituality or the Law of Moderation: The world itself is identified as the fortress of moderate Spirituality where every individual has the right to serve and adore the Divine in spite of his many lapses in outer living and enormous intellectual and spiritual timidity. An individual is considered fit to pursue moderate Spirituality when his mundane existence begins to recognise the God concealed in His creation. Here, the Spiritual change begins by the influence of the inner Being, enlargement of the bounds of surface Knowledge-Ignorance, a growth of religious temperament in the heart and piety in the conduct. He experiences Spiritual upliftment or mental illumination through obedience to the law of moderation, and must learn to give full scope to the inner Spirit to develop its own truth and reality and exceeding our present limited Consciousness. "The seeker of the integral state of knowledge must be free from attachment to action and equally free from attachment to inaction....But this state of perfection (master of the physical) arrives later in the Yoga and till then the law of moderation laid down by the Gita is the best for us; too much mental or physical action then is not good since excess draws away too much energy and reacts unfavourably upon the spiritual condition; too little also is not good since defect leads to a habit of inaction and even to an incapacity which has afterwards to be surmounted with difficulty."²⁰ "Verily this Yoga is not for him who eats too much or sleeps too much, even as it is not for him who gives up sleep and food, O Arjuna ."²¹ The Second Condition of the Fortress of Moderate Spirituality or the Middle Path of Intellect: He chooses the middle path of ‘reason’s vigilant light’¹⁸ which is neither the entire rejection of the ascetic living, nor the entire surrender of the inner and outer life to consecrated living, nor the calling down of the large Divine Descent of high spirituality. His attraction towards world and earthly enjoyment always predominates over attraction towards the Divine. He is to be made fully aware that his endeavour is not directed to become a witness of the miracles of inferior powers and the Spiritual Powers are not meant to be wrongly utilised towards satisfaction of earthly desires and interests but are intended for rightly utilising them for the Divine end, for development of subtle faculties and entry into higher planes of Consciousness. An integral Moderate climbs above the mind and lives in the calm vastness of the One and raises the consciousness to the pure unvanquished Spirit and spreads himself to a wide intense calm and arrives slowly at timeless peace. The Third Condition of the Fortress of Moderate Spirituality or Generalisation of Spirituality: Sri Aurobindo confirmed that such large communities of moderate Spirituality through Religion have succeeded in India and ‘has been one of the greatest triumphs of Spirit over Matter’¹⁹ and moderately practical and scientific societies in Europe with its habit of conscious change and fixed idea of progress have succeeded and is ‘one of the greatest triumphs of Mind over Matter.’¹⁹ Spirituality can be generalised in the mass through practice of moderate Spirituality but its other disadvantage is that its diffusive movement of intellectual formalization of Spiritual knowledge has resulted in materialisation of living practice into a dead mass of cult, ceremony, ritual and mechanisation by which the Spirit is bound to leave in the course of time from its body and structure. Integral Yoga proposes to take this risk²² of expansive movement as this is an inherent necessity of the Spiritual urge in evolutionary Nature and through the general advancement of the human race the victories of the Spirit can be secured. The transformation from Mental to Spiritual is the destiny of the race and the immediate need is a general admission of the Spiritual ideal, a widespread endeavour, a conscious awareness and intensification of our concentration, which will carry the stream of man’s developing tendency to a definite achievement. The Fourth Condition of the Fortress of Moderate Spirituality or Reproduction of Liberated Souls: Efforts have been made to accommodate the moderate seekers in the main streams of integral Yoga regardless of their past trends, fixed beliefs and practices. The moderate Ashramites and Devotees will be conversant with the manyfold constraints of integral Yoga from the very beginning of their sadhana life and make their life opulent with the fresh inflow of Spiritual experiences. They receive the immediate Divine call to liberate the Soul and manifestation of the Divine through customary activities like concentration on written truth, Study Circle, Yoga Sadhana camp and other related associations. The objective of this Centre of Moderate Spirituality is to generalise the highest Spiritual aspiration of integral Yoga in humanity or organise an evolutionary general progression through the principle of intensive and concentrated evolution or rigorous Self-control emerging from the secret schools of Spiritual fortress. In the past, the rare Spiritual perfection of the Mystics was generalised in the men in the mass through Religious leaders or this principle of expansion and extension was carried forward with the help of liberated Souls liberating others; for it is the constant upward effort of few towards the vision of this Spiritual change that has kept humanity alive and maintained for it its place in the front of creation. "“This is my word of promise,” cries the voice of the Godhead to Arjuna , “that he who loves me shall not perish.” (The Gita-9.31) Previous effort and preparation, the purity and the holiness of the Brahmin , the enlightened strength of the king-sage great in works and knowledge have their value, because they make it easier for the imperfect human creature to arrive at this wide vision and self-surrender; but even without this preparation all who take refuge in the divine Lover of man, the Vaishya once preoccupied with the narrowness of wealth-getting and the labour of production, the Shudra hampered by a thousand hard restrictions, woman shut in and stunted in her growth by the narrow circle society has drawn around her self-expansion, those too, papa-yonayah, on whom their past Karma has imposed even the very worst of births, the outcaste, the Pariah, the Chandala, find at once the gates of God opening before them. In the spiritual life all the external distinctions of which men make so much because they appeal with an oppressive force to the outward mind, cease before the equality of the divine Light and the wide omnipotence of an impartial Power."²³ "For from all, from the thief and the harlot and the outcaste as from the saint and the sage, the Beloved looks forth and cries to us, “This is I.” “He who loves Me in all beings,” — what greater word of power for the utmost intensities and profundities of divine and universal love, has been uttered by any philosophy or any religion?"²⁴ "If Narayana is without difficulty visible in the sage and the saint, how shall he be easily visible to us in the sinner, the criminal, the harlot and the outcaste?"²⁵ The Agenda of the Ascetics’ Fortress : The First Condition of Living in an Ascetics’ Fortress or Law of Renunciation: Five inner rejections of desire, attachment, ego, three gunas and dualities and two outer rejections of initiation of work and old earth-bound association are binding conditions of sane ascetic living, if practiced sincerely one will arrive at the objective of supernormal energising of Consciousness and Will in order to gain some intense and exceptional Spiritual power and mastery. A developed moderate is considered fit to live in Ascetics’ Fortress when he recognises the conquest of lower nature³¹ as a condition of higher Spiritual life. An Ascetic experiences Spiritual upliftment when his tapasya i s consistent with the Law of Renunciation. "Then evidently the straight and simplest way to get out of the close bondage of the active nature and back to spiritual freedom is to cast away entirely all that belongs to the dynamics of the ignorance and to convert the soul into a pure spiritual existence. That is what is called becoming Brahman, brahma- bhuya . It is to put off the lower mental, vital, physical existence and to put on the pure spiritual being. This can best be done by the intelligence and will, buddhi , our present topmost principle. It has to turn away from the things of the lower existence and first and foremost from its effective knot of desire, from our attachment to the objects pursued by the mind and the senses. One must become an understanding unattached in all things, asakta-buddhih sarvatra . Then all desire passes away from the soul in its silence; it is free from all longings, vigata-spruhah . That brings with it or it makes possible the subjection of our lower and the possession of our higher self, a possession dependent on complete self-mastery, secured by a radical victory and conquest over our mobile nature, jitatma. And all this amounts to an absolute inner renunciation of the desire of things, sannyasa . Renunciation is the way to this perfection and the man who has thus inwardly renounced all is described by the Gita as the true Sannyasin . "²⁸ The Second Condition of Living in an Ascetics’ Fortress: Individual soul liberation remains the prime concern of an ascetic Ashramite in spite of the limitation of its exclusive seeking. This separate affirmation of the ascetic Ashramite is an indispensable element in human perfection in liberating his vital being from insistent animalism. Then to rise beyond the desire of personal salvation is necessary for the complete rejection of the basis of ego. When he lives inward and arrives at vast equality and peace unnoticed by the reactions of the outer nature, then that is a great but incomplete liberation without the deliverance of outer Nature. Even after the personal deliverance is complete, an Integral Ascetic Sadhaka feels it is insufficient without the deliverance extended to the whole of humanity. "I do not believe that sadhana in the cave is easy — only there the insincerity remains hidden, while in life and action it is revealed. You can look like a Yogi in a cave, but in life the humbugging is more difficult, because you have to behave like a Yogi ."³² The Third Condition of Living in an Ascetics’ Fortress: Traditional Shastra preaches three doors of escape; firstly, the renunciation of life itself and of our mundane existence, the entire rejection of world-existence as a lie, an insanity of the Soul; secondly, the Soul’s hunger for individual salvation by escape into farthest height of unalloyed Bliss, its unwillingness to return from the ecstasy of the Divine embrace into the lower field of work, struggle and service of the inferior nature which is bound down to ego in all its activities, chained triply to the stake of differentiated individuality of the gunas ; thus, the exaggeration of the difficulties of combining life of works with Spiritual realisation as impossibility becomes prominent ; a selfishness grows which does not care of what becomes of those who are left behind us; thirdly, the traditional Yoga develops a weakness that shrinks from struggle, disgust and disappointment and baffled by the great cosmic labour and the indifference to the cry that rises up from a labouring humanity. In integral Yoga none of these escape, weakness, and selfishness are valid in its dealings with the surrounding, nor can there grow a mere sympathy, love or the understanding created by mental knowledge, but rather there must be a conscious unity with his fellow beings, a Divine strength, compassion and helpfulness are the very stuff that an integral Ascetic would take upon himself. "The wise man puts away the shrinkings and hesitations of the desire-soul and the doubts of the ordinary human intelligence, that measure by little personal, conventional or otherwise limited standards. He follows in the light of the full sattwic mind and with the power of an inner renunciation lifting the soul to impersonality, towards God, towards the universal and eternal the highest ideal law of his nature or the will of the Master of works in his secret spirit. He will not do action for the sake of any personal result or for any reward in this life or with any attachment to success, profit or consequence: neither will his works be undertaken for the sake of a fruit in the invisible hereafter or ask for a reward in other births or in worlds beyond us, the prizes for which the half-baked religious mind hungers. The three kinds of result, pleasant, unpleasant and mixed, in this or other worlds, in this or another life are for the slaves of desire and ego; these things do not cling to the free spirit. The liberated worker who has given up his works by the inner sannyasa to a greater Power is free from Karma. Action he will do, for some kind of action, less or more, small or great, is inevitable, natural, right for the embodied soul, — action is part of the divine law of living, it is the high dynamics of the spirit. The essence of renunciation, the true Tyaga , the true Sannyasa is not any rule of thumb of inaction but a disinterested soul, a selfless mind, the transition from ego to the free impersonal and spiritual nature. The spirit of this inner renunciation is the first mental condition of the highest culminating sattwic discipline. "²⁹ The Fourth Condition of Living in an Ascetics’ Fortress: Similarly an integral ascetic Sadhaka has to exceed the traditional ascetic’s limitation (1) of saintly inactivity by dynamisation of Divine Will and realise God as the Doer of all action who demands action, obedience and subordination from all; (2) the traditional ascetic’s realisation of God’s shadow, Brahma satya Jagat mithya ,¹⁰ is first experienced as indispensable Spiritual foundation and then superseded by the Direct contact with the Divine All, Brahma satya Jagat satya ; (3) the integral Ascetic attains the fullness of surrender by realising the fullness of life and this he realises by accepting and transforming life; (4) he realises the fullness of Divine Love by integrating the Personal, Saguna, and Impersonal, Nirguna, aspect of the Divine; (5) in integral Yoga the triune view of mutually contradictory philosophies, Maya of the Mayavadin , Illusionist, Prakriti of the Sankhya doctrine and the Lila , the Divine Play of the Bhakti movement are perfectly consistent with each other, necessary and complementary and must be accepted as the starting-point for all our understanding of the universe; (6) integral Ascetic links the lower deluding mental Maya of Mayavadin with the Supramental Maya of the Vedic seers in which all is in each and each is in all for the play of existence with existence, consciousness with consciousness, force with force, delight with delight; (7) those who come to this ascetic Ashram at an earlier age or those who enter Sannyasa without exhausting the attraction of the outside world, for them adventure into Space through outer wandering become indispensable; so the later Vedantic wandering Eremite for the search of the Divine truth and Divine manifestation is transformed in integral Yoga into the spirit of ancient Vedantic Seers through inner wandering of Soul and in search of higher planes of Consciousness, and become a manifest and manifold power of the Spirit without dropping back the dynamic parts into the indeterminate stuff of Nature. Or after experiencing the ecstatic Divine union an integral ascetic Sadhaka declares in Savitri’s language, “Now of more wandering it has no need”¹ and he begins to understand that he still lives in Matter empty of its Lord and receives the Divine call of illumining the Matter’s depth by manifestation of higher states of Consciousness. His highest Spiritual realisation, while moving towards Supramental status is the entry into the total Nirvana of mentality and mental ego, which is a passage into the silence of the Spirit and in the Void he experiences the Omniscience Supreme. "The true Sannyasa of action is the reposing of all works on the Brahman . “He who, having abandoned attachment, acts reposing (or founding) his works on the Brahman, brahmanyadhaya karmani , is not stained by sin even as water clings not to the lotus-leaf.” (The Gita-5.10) Therefore the Yogins first “do works with the body, mind, understanding, or even merely with the organs of action, abandoning attachment, for self-purification, sangam tyaktvatmasuddhaye . (The Gita-5.11) By abandoning attachment to the fruits of works the soul in union with Brahman attains to peace of rapt foundation in Brahman, but the soul not in union is attached to the fruit and bound by the action of desire.” (The Gita-5.12) The foundation, the purity, the peace once attained, the embodied soul perfectly controlling its nature, having renounced all its actions by the mind, inwardly , not outwardly, “sits in its nine- gated city neither doing nor causing to be done.” For this soul is the one impersonal Soul in all, the all-pervading Lord, prabhu, vibhu , who, as the impersonal, neither creates the works of the world, nor the mind’s idea of being the doer, na kartrutvam na karmani, (The Gita-5.14) nor the coupling of works to their fruits, the chain of cause and effect. All that is worked out by the Nature in the man, svabhava, his principle of self-becoming, as the word literally means."³⁰ The Agenda of the Divine Centre or the Ashram : The First Condition of True Ashram Living or the Law of Sacrifice: The right living in the Ashram begins when one receives the Divine Call of the double movement of the ascent of the Soul and descent of the Divine Shakti and gives his whole life towards the intensification of these double movements. A liberated inner Ascetic (Not a physical ascetism¹⁴) is considered fit to live in a Divine Centre when his practice of inner renunciation or human Tapasya paves the passage clear for equality and consecration. A consecrated child experiences Spiritual upliftment through the practice of the Law of Sacrifice and receives the Divine call to reconcile Matter and Spirit. "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... Because of this ignorance whose seal is egoism, the creature ignores the law of sacrifice and seeks to take all he can for himself and gives only what Nature by her internal and external compulsion forces him to give. He can really take nothing except what she allows him to receive as his portion, what the divine Powers within her yield to his desire. The egoistic soul in a world of sacrifice is as if a thief or robber who takes what these Powers bring to him and has no mind to give in return. He misses the true meaning of life and, since he does not use life and works for the enlargement and elevation of his being through sacrifice, he lives in vain."²⁶ “They who enjoy the nectar of immortality left over from the sacrifice attain to the eternal Brahman.” 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?”"²⁷ The Second Condition of True Ashram Living: Again, those who live in the Ashram or related with it, without having the above Divine call have two options in their hand, that is either to develop the sense of ownership of the Ashram through practice of pseudo tamasic and rajasic consecration or raise the Being towards The Mother’s Infinite Consciousness through true self-giving, though the latter option is difficult to realise than the former and also it is the latter attitude that draws one towards sane Ashram living. The sense of ownership in Ashram living gives birth to triple internal politics which are internal dialogue between its members by entirely separating themselves from the Divine. Thus, in the first category we observe that one lives in the Ashram without his Soul’s consent but mind, life and body pretend to live a Divine life; in the second category, the Soul has chosen the Divine life but mind, life and body have not wholly consented to such living; in the third category those who support Ashram from outside they carry with them always a behind intention which is not meant for the sole satisfaction of the Divine but the satisfaction of their own desire, ego and interest. So wrong Ashram living leaves an impression on them of God as cruel, hard hearted, immoral, merciless and a monster without noticing that they are precisely like that themselves. So one is considered fit for true Ashram living when he is capable of discerning truth from falsehood and persistently rejects what is false and obscure in him. The Third Condition of True Ashram Living: The true Ashram living emerges when one gives the first priority to the Divine, who is primarily, One, the force of unity, Vijnana , immutable Divine, Nirguna Brahman and secondarily, the manifestation of Many, Saguna Brahman , with whom he has direct contact; the second priority is given to the obedience towards the Law of Divine living, which works out things clearly, decisively and usefully, classify, act, deal with them harmoniously or he is well informed about every nook and corner of the norms of integral Yoga, and he can become a child, replacing the outer law by the inner Psychic, Spiritual and Supramental Law; the more he is obedient to inner and external Divine Law the more he is having proximity with the direct Divine contact and the third priority is given to the fellowship with whom the Law is manifested, the collectivity, the source of mutuality. A true individual has an eternal relation with all other individuals, a practical mutuality founded in essential unity which is the basis of perfect universal Divine contact and Divine life. Those who compromise or violate the above order or sequence meet on their path endless falsehood and discord. A true and right Ashram living leaves an impression on them of God as all-Love, all-Light, all-Good and all-Compassion. The Fourth Condition of True Ashram Living: The Yoga Sadhana in Ashram living must first be pursued in secrecy and silence and the high truth of Spirituality need not be brought to the scrutiny before the tribunal¹² of common mentality which has no experience of these things and they consider their incapacity of Spiritual experience as proof of their invalidity and non-existence and demand physically valid proof of Supraphysical facts or what they find difficult to understand or imagine they consider it their right to deny. It has been observed that common men have indulged in the profanation of the Spiritual mysteries and have lost the truth and significance of pure living and their surface nature revolt or deny entry within and reject any inner change. Secondly, a strict mould of Spiritual discipline is enforced on each Sadhaka which will prevent him from the misuse¹¹ of opportunities available in wide and free Ashram living and turns the eye inward in continuous search of the Eternal and lastly, the integral Yoga pursued is meant for few fit initiated destined twice-born Souls or nameless adventurers in Consciousness and the purity of its motive and special object of extension of inborn Spirituality into various experience need not be popularised or generalised with the help of external machinery because by that ‘hundreds and thousands of useless people join in and corrupt the work or reduce it to pompous farce from which the Truth that was coming down recedes into secrecy and silence.’² The Influence of the highest perfection of the consecrated child or man of Spiritual attainment need not rest satisfied with some intermediate tapasya , no longer confines within the boundary of small collectivity, but he seizes upon one Yogic method after another to realise the single integral Truth and one Supreme experience. His perfection at a single corner point of Ashram can spread across the whole earth and his single disposal towards Truth can change humanity and in order to arrive at the completeness of existence he least depends on external aids. “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.”¹³ The Agenda of The Mother’s Virgin Fortress : The First Condition of Living in a Virgins’ Fortress: A Virgin’s Mind, Life, Body and Soul, seeks only the Divine and she adores the Divine Mother as the Lord and the Protector of her immaculate white virginity. A consecrated individual is considered fit to live in a Virgins’ Fortress when her consecration begins to enter the Divine union and the sole attraction of the Divine. A virgin Ashramite experiences Spiritual upliftment through fulfillment of the condition of the Law of Virginity and receives the distant Divine call of cellular transformation. The Second Condition of Living in a Virgins’ Fortress: It has been pointed out that the Spiritual disciplines in India have entered corruption and decline through the ‘method of self indulgence'³ and have ‘fallen in to discredit’³ with those who were not Sadhakas, or those who were not aware of the truth and practice of original Shastra . Again one cannot be a Sadhaka by intellectual preparation, understanding and reading of Scriptures; ‘for at the end of our long mental labour we might know all that has been said of the Eternal, possess all that can be thought of the Infinite and yet we might not know him (the Divine) at all.’⁴ The essential condition of becoming a Sadhaka is ‘a resolute self consecration from deep within,’⁵ ‘a call from the soul and a sufficient point of support in the mind.’⁴ The Virgins’ Fortress is born with its extreme Spiritual doctrine to build a strong Spiritual foundation and to meet the inner deficiency and cause of Spiritual fall and a virgin Sadhaka’s tender purity indulges only in things Divine and Eternal. The Third Condition of Living in a Virgins’ Fortress: A true Virgin child is she or he in whom the static Divine Union is prolonged and dynamised and the Ishwara becomes the Shakti. She pours herself into the material mould in ever growing intensities and she or he no longer feels herself as a different entity but identifies as a part and portion of the virgin Savitri or the Divine Mother, one with Her Love, Ananda and Consciousness. The Fourth Condition of Living in a Virgins’ Fortress: An integrated Virgin is she or he who is capable to direct the gained Divine Consciousness earthward for Psychic, Spiritual and Supramental transformation of Nature. She is preoccupied in entire effort to reveal Savitri, the All Mother in humanity. She discovers the Divine in the Subconscient Self and Inconscient Self and her material life is full of the Presence of the Lord. The Agenda of the World’s (Spiritual) Centre: 1: The First Centre: The First Centre or the World’s Centre in its inception is a deformation of God’s Eternity. 2: The Second Centre: The Second Centre or the World’s Centre in its formation is a deformation of God’s Capacity. 3: The Third Centre: The Third Centre or the World’s Centre in its making represents God’s transparency. 4: The Fourth Centre: The Fourth Centre or the World’s Centre in its developed state channels God’s Light, Love and Force to earth and man. It fulfills and completes the objective of the Divine Centre of liberating humanity and of the Virgins’ Fortress of transforming humanity. Sri Aurobindo’s Consciousness : First Condition: The collective Divine living may not be sufficient for an individual who is destined to become a pioneer and precursor in Consciousness. He can isolate himself from collective Divine action and enter exclusively or his all-inclusive movement of Consciousness will cover vertical heights and depths and horizontal wideness capturing the whole earth and the Transcendence and all the nether planes which are identified as undivine. Second Condition: A revolutionary individual effort in Consciousness or a special extreme individual askesis can drag humanity ahead if his subjective and objective preoccupation entirely rests on the highest hinted reconciling, all-embracing and all exceeding Wisdom of the past and the present and his centre of living is shifted more and more within and above leaving far behind the recalcitrant surface consciousness to encircle the whole earth and hews a path towards the future. Third Condition: The World-redeemer’s heavy and mighty task in Consciousness is to make world-life a bridge twixt earth and heaven. The Day-bringer must walk in the darkest night of Hell and he who would save the world, must share its pain. His Soul must be wider than the universe to contain all the suffering of Earth and calls down greater Power and larger Light to world’s Inconscient abysm. Then he can hope to break the Wheels of earth’s doom and then shall be ended here the Law of Pain and all would turn ahead to Wisdom and Immortality. The Mother’s Consciousness : The First Consciousness: Observing Consciousness is defined as many-sided movements of effort in Ignorance and Waking Consciousness is defined as spontaneous action of the Shakti in Knowledge to arrive at comprehensive Knowledge. The Second Consciousness: The normal real life of a true liberated man is the state of oneness with the Supreme and with all beings and the bliss of that state and perfect knowledge of Spiritual atmosphere and the great Soul cannot regard with indifference the suffering of others and the deliverance of others must be felt as intimate to his own deliverance. He lives in a universalized Consciousness where all Death is realised as the Spiritual necessity for evolution of new being; it is also a stair, a stumbling stride, an instrument of perpetual life and change of robe from birth to birth in the immortal All Life or death is a rapid disintegration of cellular consciousness subservient to life’s necessity of change and variation; all Pain is a symbol of unwillingness to change and become one with the Divine, some secret rapture’s tragic mask and a violent backwash of the waters of universal Delight and without pain he would not get all the value of infinite Delight; all Limitation is a turning of the Infinite upon itself; all Evil is in travail of eternal Good and a circling around its own perfection; all error is significant of all possibility and effort of discovery of Supreme Truth; all destruction and war are small transient storm and rapidly clear the field for new good and a more satisfying harmony; all darkness is a veil of self-hidden Light. This Cosmic Consciousness is a meeting place where the Matter is real to the Spirit and Spirit is real to the Matter and illumined harmony of mind, life and body are perfectly realised. The Third Consciousness: The Supramental Consciousness is at once the static self-awareness of the Infinite and Eternal and a dynamic power of self-determination inherent in that self-awareness. In this Consciousness, all contradictions are canceled or fused into each other in the higher light of seeing and being, in unified self-knowledge and world-knowledge. It is the fulfilled existence that will solve all the complex problems of existence created by partial affirmation of Mind and Life emerging from the total denial of the Inconscient. The Divine in its nature is an infinite Consciousness and the nature of infinite Consciousness is a pure and infinite Delight. The Fourth Consciousness: The Mother’s Infinite Consciousness is that which rests on the One and acts in the All and is capable of free power of self-variation producing infinite results in the phenomenon and form or manifesting and playing with Being in Infinite form and movements in order to cast Herself into the world; Her Consciousness transcends All and denies none; sees all but lives for its transcendent task; transcends the Light and the Darkness to merge in the Absolute; becomes All and yet transcends the mystic whole; She is immortal yet suffers the mortal limitation of birth and death; when most unseen She works most mightily; She can uphold in Herself a million universes and pervades each with a single ray of Her Self-light and a single degree of Her ineffable existence; this whole creation lives in a lonely ray of Her Sun and before Her Infinite Chit-Shakti the Supramental Consciousness grows like a shadow. The Agenda of Evolutionary Synthesis: The agenda of the above human aspirations can be satisfying if it can be reconciled by giving equal effort, regard and reverence to all eight institutions. The fundamental urge of mundane perfection to attain harmony in the material existence is to be linked preliminarily with the moderate effort of linking existence with the Source, the Creator. The surface concentration of the Divine touch of the moderate is to be penetrated within by substituting the sole pursuit of the Divine in an Ascetic discipline. The Ascetic ascent of uniting with the Divine is to be rightly related with the descending Shakti in a consecrated Ashram living. The reconciliation of Matter and Spirit in a Divine Centre is to be rightly related with the perfection of material life and the quest for cellular transformation of a Virgins’ Fortress. The individual liberation of the Soul in the Moderate and Ascetics’ Fortress and individual transformation of the Nature of the Divine Centre and Virgins’ Fortress are to be universalised so that individuals can act as a centre of world liberation and world transformation. The mission of the World Centre to act as a channel of Divine Force in liberating and transforming humanity is concentrated further in the movement towards the realisation of the total Consciousness of the Eternal or what we understand as Sri Aurobindo’s Consciousness. The descent of total Consciousness is a dynamic state of Brahman , known as The Mother’s Consciousness, which is responsible for the total Divine transformation of humanity. Thus, the Vedic doctrine of disclosing the Godhead in the manifestation of Spirit, Mind, Life and Body is realised. OM TAT SAT References: 1: Savitri-412, 2: 02.10.1934, SABCL-Vol-26/p-375, 3: CWSA-23/The Synthesis of Yoga/p-42, “To those who want to practise the integral Yoga, it is strongly advised to abstain from three things: Sexual intercourse Smoking Drinking alcohol” The Mother/12 June 1965/TMCW-14/Words of the Mother-II/p-35 4: CWSA-23/The Synthesis of Yoga/p-81, 5: CWSA-23/The Synthesis of Yoga/p-82, 6: The Mother’s Agenda-Vol-6/p-119-120, 7: Savitri-37, 8: Savitri-259, 9: Savitri-327, 10: “A mighty murmur of immense retreat Besieged the ear, a sad and limitless call (The Spiritual experience of Brahma satya Jagat mithya is sad limitless call.) As of a soul retiring from the world.” Savitri-391, 11: “Let the mind learn to be silent, let it not be eager to profit immediately by the forces which come to us from Thee for the integral manifestation…” The Mother/TMCW-1/Prayers and Meditations/p-201, 12: “The greatest inner discoveries, the experience of self-being, the cosmic consciousness, the inner calm of the liberated spirit, the direct effect of mind upon mind, the knowledge of things by consciousness in direct contact with other consciousness or with its objects, most spiritual experiences of any value, cannot be brought before the tribunal of the common mentality which has no experience of these things and takes its own absence or incapacity of experience as a proof of their invalidity or their non-existence.” CWSA-22/The Life Divine/p-677, 13: CWSA-19/Essays on the Gita/p-58, 14: "He (the Lord) discourages the tamasic recoil and the tendency to renunciation and enjoins the continuance of action and even of the same fierce and terrible action, but he points the disciple towards another and inner renunciation which is the real issue from his crisis and the way towards the soul’s superiority to the world-Nature and yet its calm and self-possessed action in the world. Not a physical asceticism , but an inner askesis is the teaching of the Gita." CWSA-19/Essays on the Gita/p-55-56, "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-494, 15: CWSA-23/The Synthesis of Yoga/p-38-40, 16: The Mother/TMCW-3/Questions and Answers-1929-1931/p-26–27, 17: CWSA-19/Essays on the Gita/p-336, “But this exclusive consummation (realisation of Supreme Self) is not the sole or inevitable result of the Path of Knowledge. For, followed more largely and with less individual aim, the method of Knowledge may lead to an active conquest of the cosmic existence for the Divine no less than to a transcendence. The point of this departure is the realization of the supreme Self not only in one’s own being but in all beings and, finally, the realization of even the phenomenal aspects of the world as a play of the divine consciousness and not something entirely alien to its true nature. And on the basis of this realization a yet further enlargement is possible, the conversion of all forms of knowledge, however mundane, into activities of the divine consciousness utilizable for the projection of the one and unique Object of knowledge both in itself and through the play of its forms and symbols. Such a method might well lead to the elevation of the whole range of human intellect and perception to the divine level, to its spiritualization and to the justification of the cosmic travail of knowledge in humanity.” Sri Aurobindo/CWSA-23/The Synthesis of Yoga/p-38-39 18: " The middle path is made for thinking man. To choose his steps by reason’s vigilant light, To choose his path among the many paths Is given him, for each his difficult goal Hewn out of infinite possibility." Savitri-434, 19: CWSA-23/The Synthesis of Yoga/p-23- 24, 20: CWSA-23/The Synthesis of Yoga/p-348, 21: The Gita-6.16, 22: "Another untoward result or peril of the diffusive movement and the consequent invasion has been the intellectual formalisation of spiritual knowledge into dogma and the materialisation of living practice into a dead mass of cult and ceremony and ritual, a mechanisation by which the spirit was bound to depart in course of time from the body of the religion. But this risk had to be taken , for the expansive movement was an inherent necessity of the spiritual urge in evolutionary Nature." CWSA-22/The Life Divine/p-903, 23: CWSA-19/Essays on the Gita/p-335, 24: CWSA-19/Essays on the Gita/p-208, 25: CWSA-19/Essays on the Gita/p-359, 26: CWSA-19/Essays on the Gita/p-126-127, 27: CWSA-19/Essays on the Gita/p- 122, 28: CWSA-19/Essays on the Gita/p-530, 29: CWSA-19/Essays on the Gita/p-497, 30: CWSA-19/Essays on the Gita/p-185, 31: “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.” TMCW-14/Words of the Mother-II/p-255, 32: TMCW/Vol-14/Words of the Mother-II/p-47, 33: The Mother's Agenda/April 22, 1957, 34: The Mother's Agenda/March 26, 1966, 35: " A community life must necessarily have a discipline in order that the weaker may not be maltreated by the stronger; and this discipline ought to be respected by all those who wish to live in that community. But for the community to be happy it is necessary that this discipline should be determined by someone or by those who have the greatest broadness of mind and, if possible, by him or by those who are conscious of the Divine Presence and are surrendered to that. For the earth to be happy, power should be in the hands of those alone who are conscious of the Divine Will. But this is impossible at the moment because the number of those who are truly conscious of the Divine Will is negligible and these have necessarily no ambition. To tell the truth, when the hour comes for this realisation, this will come about quite naturally." The Mother/ TMCW-13/Words of the Mother-I/p-165 DOWNLOAD THIS WEBPAGE IN PDF FORMAT: THE MESSAGE OF MERRY CHRISTMAS “You know, mon petit, I said one day that in the history of earth, wherever there was a possibility for the Consciousness to manifest, I was there; this is a fact. It's like the story of Savitri: always there, always there, always there, in this one, that one – at certain times there were four emanations simultaneously! At the time of the Italian and French Renaissance. And again at the time of Christ, then too .... Oh, you know, I have remembered so many, many things! It would take volumes to tell it all. And then, more often than not (not always, but more often than not), what took part in this or that life was a particular yogic formation of the vital being – in other words something immortal. And when I came this time, as soon as I took up the yoga, they came back again from all sides, they were waiting. ” The Mother The Mother’s Agenda-27 June 1962 NEW YEAR GREETINGS-2025 “He (Sri Aurobindo ) wrote this in a letter, I believe, and he spoke of this system of compensation – for example, those who take an illness on themselves in order to have the power to cure; and then there’s the symbolic story of Christ dying on the cross to set men free. And Sri Aurobindo said, ‘That’s fine for a certain age, but we must now go beyond that.’ As he told me (it’s even one of the first things he told me), ‘We are no longer at the time of Christ when, to be victorious, it was necessary to die.’ I have always remembered this...But things are PULLING backwards – phew, how they pull! ... ‘The Law, the Law, it’s a Law. Don’t you understand, it’s a LAW, you can’t change the Law.’ ‘But I CAME to change the Law.’. .‘Then pay the price.’” The Mother The Mother’s Agenda-November 12, 1960, (1) SAVITRI RECITATION ON 24.11.2025 AND (2) DARSHAN DAY(24.11.2025) PROGRAM AT SRI MATRINIKETAN ASHRAM “To concentrate most on one’s own spiritual growth and experience is the first necessity of the sadhak — to be too eager to help others draws away from the inner work. There is also likely to be an overzeal and haste which clouds the discrimination and makes what help is given less effective than it should be. To grow in the spirit is the greatest help one can give to others, for then something flows out naturally to those around that helps them .” Sri Aurobindo CWSA-31/Letters on Yoga-IV/p-317, “The idea of helping others is a subtle form of the ego. It is only the Divine Force that can help. One can be its instrument, but you should first learn to be a fit and egoless instrument.” Sri Aurobindo CWSA-31/Letters on Yoga-IV/p-318, “The best way to help the world is to transform oneself by an integral and intensive yoga.” The Mother TMCW-14/Words of The Mother-II/p-277 “If mankind only caught a glimpse of what infinite enjoyments, what perfect forces, what luminous reaches of spontaneous knowledge, what wide calms of our being lie waiting for us in the tracts which our animal evolution has not yet conquered, they would leave all and never rest till they had gained these treasures. But the way is narrow, the doors are hard to force, and fear, distrust and scepticism are there, sentinels of Nature, to forbid the turning away of our feet from her ordinary pastures.” Sri Aurobindo TMCW-10/On Thoughts and Aphorisms/p-10-11 “I have said somewhere, or may be written, that no matter how great your faith and trust in the divine Grace, no matter how great your capacity to see it at work in all circumstances, at every moment, at every point in life, you will never succeed in understanding the marvellous immensity of Its Action, and the precision, the exactitude with which this Action is accomplished; you will never be able to grasp to what extent the Grace does everything, is behind everything, organises everything, conducts everything, so that the march forward to the divine realisation may be as swift, as complete, as total and harmonious as possible, considering the circumstances of the world. As soon as you are in contact with It, there is not a second in time, not a point in space, which does not show you dazzlingly this perpetual work of the Grace, this constant intervention of the Grace. And once you have seen this, you feel you are never equal to it, for you should never forget it, never have any fears, any anguish, any regrets, any recoils... or even suffering. If one were in union with this Grace, if one saw It everywhere, one would begin living a life of exultation, of all-power, of infinite happiness. And that would be the best possible collaboration in the divine Work.” The Mother TMCW-8/Questions and Answers-1956/p-250

Root Formula of Integral Yoga "Yet still, a captive in her golden hands," Savitri-723 “…the spirit breaks through all formulas to find its self…” Sri Aurobindo CWSA-22/The Life Divine-1038 Here are twelve powerful Savitri-formulas (expressed as concise spiritual principles distilled from the epic) that closely support this truth: 1. The Soul Exceeds Every Law The spirit is greater than the law that governs its present state. “The impossible God’s sign of things to be. But few can look beyond the present state” Savitri-52 "The spirit in a finite ignorant world Must rescue so its prisoned consciousness" Savitri-140 Evolution advances because consciousness is not imprisoned in its current formulation. 2. The Infinite cannot be enclosed. No creed, symbol, or thought can contain the Eternal. “The doors of God they have locked with keys of creed And shut out by the Law his tireless Grace.” Savitri-225 Every Spiritual formulation is a temporary doorway, not the final dwelling. 3. Truth is a Living Revelation What was once revelation becomes a stepping-stone to a greater revelation. “I make even sin and error stepping-stones And all experience a long march towards Light.” Savitri-515 The Spirit continually renews its expression. 4. The Soul is called beyond its Achievement Every summit reached reveals a higher summit. “It left known summits for the unknown peaks:” Savitri-277 5. Death guards the threshold of Transformation What appears as an end conceals a greater becoming. “Our death is made a passage to new worlds.” Savitri-194 “He has need of death to find a greater life.” Savitri-337 “Death is our road to immortality.” Savitri-424 6. Love Transcends Cosmic Necessity Divine Love can alter the decrees of Fate. “The soul is the watchful builder of its fate” Savitri-184 “A touch can alter the fixed front of Fate.” Savitri-256 "And woke in it the Force that alters Fate.” Savitri-665 7. The Divine is More Than Its Manifestations The Form reveals the Formless but cannot exhaust it. “The virgin forms through which the Formless shines,” Savitri-327 "A Magician’s formulas have made Matter’s laws And while they last, all things by them are bound; But the spirit’s consent is needed for each act And Freedom walks in the same pace with Law. All here can change if the Magician choose. " Savitri-457 8. Consciousness evolves beyond Mind Mind is a bridge, not the destination. “A blank pure consciousness had replaced the mind.” Savitri-545 The spirit presses toward supramental and Divine Consciousness. 9. The Impossible is Nature's Future Today's impossibility is tomorrow's realised truth. “All once impossible deemed could now become” Savitri-84 “Yet by her skill the impossible has been done:” Savitri-177 10. God seeks Ever-New Expressions The Eternal endlessly recreates Himself in Time. “An endless Truth she endlessly unfolds;” Savitri-178 No single formula can permanently express the Infinite Divine. 11. Life transcends its Accomplishment "The life that wins its aim asks greater aims, " Savitri-200 The perpetual self-exceeding is the nature of evolutionary consciousness. 12. Life finds fulfilment in the Divine “Assailed, surprised in the fortress of her self, Conquered by her own unexpected king (the Divine),” Savitri-87 "A captive Life wedded her conqueror. (Supreme Lord)" (Savitri-125) "The soul that can live alone with itself meets God;" Savitri-460 "Yet still, a captive in her golden hands," Savitri-723 Interpretation: Life appears bound by Nature, ignorance, desire, and circumstance, yet its secret destiny is union with the Supreme Lord. The Spirit breaks through the formula of bondage and discovers its eternal oneness with the Divine. Every achieved truth, law, creed, power, realisation, and form is a temporary expression of the Eternal; therefore the Spirit continually exceeds all formulations in order to manifest a greater truth of its infinite Self. The Root Formula of Integral Yoga Perfection is the objective of Divine Life. All problems of Perfections are essentially the problems of existence. Imperfection is the constitution of this existence. A Sadhaka’s quest for perfection begins by becoming aware of his present law of imperfection and by keeping full account of it. The perfection he aspires is neither a mundane perfection of outward and social change, nor moderate perfection of gross will to live and temperate indulgence of mental and vital satisfaction of desire, nor an ascetic perfection of trampling down the life instinct and ethical austerity, nor a religious perfection of acceptance of common religious ideal, a brotherhood of saints and a kingdom of heaven on earth but an integral Divine perfection of ‘the divine government of the will in life.’¹ ‘It is only by increasing that (self) control through detachment of lower suggestions’¹ of physical and vital mind,… only by developing and accumulating soul-power, only by ‘the possession of the being, consciousness, delight, power of the Self’¹ that he can reach this integral Perfection. 1) ‘For all problems of existence are essentially the problems of Harmony,’² Sangati. All problems are the creation of mental Ignorance and they could not exist with the evolution of Knowledge. An individual limited in ego isolated from its environment feels no longer in unity and harmony with his Self, with God, with universe and with all around him. The secret of harmony is to be in accord with his natural members and surrounding by becoming one with his highest Self, by becoming one with oneself and all beings. All problems would move harmoniously to their right solution if the life-energy could be made to obey their right action offered by Divine Will instead of imposing its own yoke on our existence. 2) All problems of Harmony are essentially the problems of Dharma, preliminarily obedience to the right law of existence, the law of self-discipline of written truth and ultimately spontaneous and automatic obedience to the Psychic, Spiritual and Gnostic Law dictated from within and above. 3) All problems of Dharma are the problems of discrimination, preliminarily right discernment of truth from falsehood, vivek and ultimately swift Supramental discernment, Samjnana . 4) All problems of right Discernment are the problems of Sraddha , preliminarily centralised faith and ultimately integral faith, which is again the outcome of Nistha, great sincerity. The Gita speaks ‘he who has faith attains knowledge that can discern Truth and Falsehood, Divine and Undivine, Knowledge and Ignorance’, sraddhavan labhate jnanam .³ Right discernment, vivek, will lead one towards the fulfilment of the law of the Soul, Dharma . It is the law of the Psychic, Spiritual and Supramental being that leads one to total harmony and all the problems of existence are resolved from its root. It is from asraddha , doubt and asuya , fault finding, bivranti , the wrong discernment is born, which leads one to adharma, the deceptive law of mind, life and body, is the root cause of disharmony, asangati , from which all the problems of existence are aggravated. This paper proposes some provisional psycho-physical exercises on faith, Sraddha, which is meant for educating one to begin, repeat subsequently and end each day with the revival of highest aspiration of the Soul, towards the God, Light, Freedom, Bliss and Immortality. The two imperfections, the skeptical doubt, samsaya, which always turns its back on our Spiritual possibilities and the constant carping of the narrow uncreative intellect, asuya, which paralyses our collective living, must however be conquered for the Divine perfection by systematic development of sraddha . 1: The first indispensable faith is, “The Divine exists within, above and around me and my meeting with Him cannot fail. I want to meet, see² ⁴ and adore Him alone within first and then in all creatures and in the Transcendence.” The first Mantra in strengthening our contact with the Divine, "I want only You."²¹ 2: The second indispensable faith is, “There is nothing worth living in my life without Him and He is the only source of all my emotion, thought and action.” The second Mantra in strengthening our contact with the Divine, "I love the Supreme Lord alone."²² 3: The third indispensable faith is, “He has taken my total responsibility and His sure guidance and protection is present throughout in spite of many dangers, difficulties and failures.” The Mantra of Divine protection is, "Only were safe who kept God in their hearts" (Savitri-211) (Jivatma's union with Paramatma) or "Hast thou not taken my heart to treasure it In the secure environment of thy breast?" (Savitri-719) (Jivatma's union with Para-prakriti.) 4: The fourth indispensable faith is, “He responds to my every call and even to my most external emotional call.” The Mantra to receive the Divine call is, "Or who forbid his kiss on the sleeping soul?" Savitri-649 5: The fifth indispensable faith is, “What the Divine wills for me or decides for me is the best; He leads me in the shortest possible path towards the largest development and ultimate goal.” The Mantra of Karma Yoga is, "Only for good the secret Will can work." Savitri-424 6: The sixth indispensable faith is, “He is all Love, all Ananda , all Beauty, all Peace, all Knowledge, all Light and He is ready to pour these faculties when called upon.” The Divine Love is identified as the most powerful Divine attribute to transform Nature. The Mantra of purification is, "He (Divine Love) is still the godhead by which all can change." Savitri-397 7: The seventh indispensable faith is, “Divine is All and by His entire descent all the problems of existence can be resolved instantly. But for such a descent to be practicable we have to enlarge the purity of subtle and causal body indefinitely.” We have to confront Death with the aid of this Mantra, "He (Divine Love) shall remake thy universe, O Death.” Savitri-592 In addition to it we can practice remembering some specialised form of faith or dispensable dynamic faith to remould some of our finest faculty. Once the indispensable faith establishes the Spiritual base, the practice of dispensable faith helps to integrate it. 1: The first dispensable faith is, “Since I want only the Divine, my success is sure, I have only to walk forward in all confidence and His own Hand will be there secretly leading me to Him by His own way and at His own time.”⁴ 2: When doubt, depression, tamas and insincerity predominates over the nature then the mantra of repetition is, “Never mind, my aspiration will come back again. Meanwhile I know that The Mother is with me even when I do not feel Her, She will carry me through even the darkest period.”⁵ 3: To all suggestions of impurity, unfitness and Spiritual fall repeat the mantra , “I am a child of Immortality chosen by the Divine; I have but to be true to myself and Him--the victory is sure; even if I fell, I would rise again.”⁶ 4: The rajasic and sattwic egoism are eliminated by concentration of the following mantra, “A Divine Power works in this mind and body and it is the same that works in all men and in the animal, in the plant and in the metal, in conscious and living things and in things apparently inconscient and inanimate.”⁷ 5: To all suggestions of death, disease and accident repeat the mantra, “No part of my being support or dwell upon the disease of the body. All disease, accident and death are perfect illusion and non-existent to the true consciousness of the body.” 6: Always we must adhere to the injunction of the Gita, “Yoga must be continually practiced without yielding to any discouragement by difficulty or failure until the bliss of Nirvana is secured.”⁸ Every thought and impulse has to be reminded in the language of the Kena Upanishad, “That is the Divine Brahman and not this which men here cherish and adore.”⁹ 7: The seventh dispensable faith is, “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.”¹⁰ 8: The eighth dispensable faith is, always we must repeat to the doubting intellect the promise of the Master of the Gita , “I will surely deliver you from all sin and evil; do not grieve.”¹¹ Or the promise of Savitri, “Oh, surely one day He shall come to our cry, one day He shall create our life anew and utter the magic formula of peace and bring perfection to the scheme of things. One day He shall descend to life and earth, leaving the secrecy of eternal doors, into a world that cries to Him for help, and bring the truth that sees the spirit free, the joy that is the baptism of soul, the strength that is the outstretched arm of Love. One day He shall lift His beauty’s dreadful veil, impose delight on the world’s beating heart and bare His secret body of light and bliss.”¹² Once the centralised faith is established in the Divine, which ‘see only the Divine and seek only after the Divine,’¹³ replacing the earlier ordinary faith which concentrate on ‘development and satisfaction and interests in the old externalised order of things,’¹³ then an individual’s higher Spiritual life is decreed. Then this faith has to be integralised through Psycho-physical exercise as stated above followed by Spiritual union of Ishwara and Ishwari and Supramental union of Brahman and Maya. Once the faith is integralised then an individual’s Supramental destiny is decreed. After the centralised faith is established in the Divine, then the centralising thought shuns its former dividing nature and retains its power of Truth and Oneness and once the faith is integralised, then the reconciling wisdom is activated which harmonises all the inarticulate murmur and disjointed mutterings of the Inconscient and unite Matter and Spirit. To continue the root formula again: 5) All problems of Sraddha are the problems of Nistha , Sincerity, preliminarily exclusive sincerity and ultimately integral sincerity. Apara Prakriti’s concentration around Purusha is defined as exclusive sincerity. This concentration extended between Shakti and Ishwara and between Maya and Brahman lead towards integral sincerity. 6) All problems of Sincerity are the problem of concentration, samyama , preliminarily exclusive concentration and ultimately Integral Concentration. Integral Yoga proposes to enforce upon ‘the whole of life and not merely on a part of life’¹⁹ a concentration of inner spiritual change followed by an outer transformation which is not merely many-fold mental effort, annulment of ego, strong renunciation, but evolution of higher concentration beyond exclusive concentration of mind. Integral Yoga proposes seven-fold concentrations in ascending order. Concentration is defined as ‘the bringing to its full intensity and the mastered and self-directed employment of that energy of being in us for a definite end.’¹⁴ To renounce all types of earthly enjoyments is the general condition of increase in concentration power, samyama . First Exclusive Concentration: The First exclusive Concentration is one form of the self-gathering of the power of Tapas, which is defined as the complete absorption in the objective world by an entire separation from the true Self. A seeker of Truth utilises the faculty of first exclusive concentration towards calling down the spaceless Infinity to the limited space of his surrounding world. Second Exclusive Concentration: Then there is development of second exclusive concentration, which is defined as to preoccupy and limit oneself with the mental knowledge of the present which is hurriedly changing from moment to moment in a helpless succession of events, forms, phenomena and actions, oblivious of the successive past and future happenings except that of memory that holds little and vague inference of future; through this concentration the objective experience of the ever-changing present environment is realised through a superficial movement of consciousness. A Sadhaka utilises this second exclusive concentration towards calling down the Timeless Eternity to the slipping moments. Third Exclusive Concentration: And then, the third exclusive concentration or reverse movement of exclusive concentration, which is defined as the complete absorption in the objective means or instruments in finding the subjective Being or concentrates exclusively on the concealed inner being by quieting the frontal active prakriti and subjective experience of the ever-modified mental states of its personality. Fourth Exclusive Concentration: This concentration is the outcome of fusion of the above three exclusive concentrations. This is a concentration of separative active consciousness in a separative movement and this takes place not in the true self, but in the untransformed active Prakriti. In this concentration, the present moment is utilised in linking the subjective Time with the objective Space, or in this concentration, self-concentration and self-expansion are reconciled. Essential Concentration: The second instrument of swift Psychic evolution in Ignorance is the development of Essential Concentration, which is defined as the entire self-absorption in the essence of its own Psychic being through deeper self-oblivion of outward things. This concentration gives one the capacity to move consciousness from the Nether Inconscient Sheath to the highest Bliss Sheath. Multiple Concentrations: The third instrument of swifter Spiritual evolution in Knowledge is the development of Multiple Concentration, the method of the totalizing or global overmental awareness, which is defined as a greater concentration or self-absorption in the universalised Self for greater world action. This concentration reconciles all the planes of consciousness from the nether Inconscient Sheath to the highest Bliss Sheath. All-inclusive Integral Concentration: The last instrument of swiftest Supramental Evolution is the development of Integral Concentration, which is capable of an integral, comprehensive, multiple, infinite self-concentration. It is further defined as entire absorption in the three poises of Self or a triune realisation; (1) that is Self is in all things which is the basis of our individuality in the universal, (2) all things are within the Self which is the basis of our oneness in difference and (3) all things are made up of the stuff of Self which is the basis of our oneness with all. This concentration purifies, transforms, and perfects all the multiple planes of the ten Sheaths in large scale. To continue again the root formula: 7) All problems of Concentration are the problem of Surrender, Yajna , preliminarily exclusive Self-consecration and ultimately Integral Self-Consecration. ‘The effective fullness of our concentration on the one thing needful to the exclusion of all else will be the measure of our self-consecration to the One who is alone desirable.’ ¹⁵ With the increase of concentration, the consecration becomes absolute. Surrender is defined as Prakriti’s submission to Purusha . Concentration is born when this submission causes Prakriti to merge with Purusha. Prakriti’s concentration around the Purusha is defined as Sincerity. The Gita defines Sraddha as the original nature of Purusha, Sraddhamayayo Purusha. ¹⁶ So the reverse movement of sincerity or Purusha leaning to embrace Prakriti is defined as Sraddha or Purusha pouring its aspect of Love, Ananda, Peace, Silence, Force and Wisdom on Prakriti is defined as Sraddha . Integral Yoga recommends two types of surrender, one Vedantic ¹⁷ and the other Vedic; the former makes us one by identity in our inmost Being and the latter makes us one in our Becomings by resemblance to the Divine in our nature. In Vedantic sacrifice, Prakriti is silenced so that the Purusha , the Psychic being, ascends and merges with the Ishwara , Spiritual being and subsequently Ishwara merges with the Brahman , Supramental being. This ascension of Consciousness causes the divine Force, Shakti, Maya , to descend into the lower nature of mind, life and body. In The Synthesis of Yoga more importance is given to Vedantic sacrifice; it is fully developed through Karma, Jnana and Bhakti Yoga and hints little about Vedic sacrifice. In Vedic sacrifice, Prakriti is agitated to create a rift in either of the lower mind such as the physical mind, sensory mind, emotional mind, intellectual mind etc or Prakriti surrenders to Shakti, or the power of Ishwara . As a result, higher Consciousness or Shakti first descends to successive layers of mind, life and body. As a result, the Prakriti is silenced and experiences the ascent of Consciousness through Purusha’s union with Ishwara and subsequently union with Brahman . In The Mother book, more importance is given to Vedic Sacrifice, Prakriti Yajna ¹⁸ than the Vedantic sacrifice, Purusha Yajna and in Savitri both the exercises are widely explored. So, the Vedantic sacrifice is identified as an indispensable exercise supported by still more powerful dispensable Vedic sacrifice. What the Vedantic Sadhaka achieves that of change of nature through trance, Samadhi, subtle physical dream and Superconscient sleep; the same state a Vedic Sadhaka arrives through waking trance. The true waking Consciousness is defined as withdrawal from subjective consciousness, objective consciousness and massed causal consciousness and entry into superconscience superior to all consciousness. Waking union, the Vedic Sadhaka will experience, is defined as the individual Purusha enlarging its active experience to the highest state of Turiya . Through consecration, one experiences static Divine union known of ascent of Consciousness and dynamic Divine union known as the descent of consciousness. Submission of finite dynamic consciousness, three gunas, to infinite static consciousness, Purusha, Ishwara and Brahman is defined as (Vedantic ) surrender. And repetition of this submission of untransformed Prakriti to infinite dynamic consciousness, Shakti, Maya , is defined as (Vedic ) surrender. To continue the root formula again: 8) All the problem of consecration is the problem of equality, samata . This equality is of six types: Titiksa , endurance, Udasinata , indifference and Nati, submission to the will of God, sama rasa , equal sap of nectar, sama bhoga , equal enjoyment and sama ananda , equal delight. 9) All problem of equality is the problem of renunciation . In integral Yoga, renunciation²³ is identified as the complete rejection of attachment, desire, duality, ego, initiation of work, and the three gunas. Equality helps to realise complete detachment/rejection of the lower nature and the discovery of the absolute movement of Divine Light, Power and Ananda , which are indispensable for Divine perfection. Through the increase of renunciation, tyaga , of ill will or physical mind, intellect or sattwic mind and emotion or vital mind, one finds equality, samata , of triple Yoga; through prolongation of equality one finds peace, shanti, through prolongation of peace one finds Spiritual ease and happiness, sukha , through prolongation of happiness one discovers the exceeding joy and laughter of the Soul, hasya, atma prasada , which is identified as the natural state of a fulfilled man. Recapitulation: So, by renunciation one arrives at equality; by samata one arrives at the consecration of Self and Nature. Or ‘An inner renunciation of personal desire leads to equality, accomplishes our total surrender to the Divine, supports a delivery from dividing ego which brings us oneness.’²⁰ By practice of consecration, one experiences Divine union, as a result, concentration and purity grow, each helping the victory of the other till eternal calmness is established. Purification of buddhi is also possible by detachment/rejection of the lower Nature. Concentration subsequently gives birth to sincerity; again, sincerity gives birth to Sraddha. Sraddha acts as a pivot for the perfection of instrumental nature and obedience to the Divine Law, Dharma . Obedience to the norms of integral Yoga or obedience to Psychic, Spiritual and Supramental Law harmonises all the problems of existence. Total harmony is the condition of perfection of Divine Life which is attained by total union with the Divine, union with Indwelling, Over-dwelling and Transcendent Divine. Integral Yoga or integral Evolution promises triple perfection of divine life. They are fullness of Being, fullness of Consciousness and fullness of Life. Consciousness is the central Truth of Divine Life, which is a self-aware force of existence extended from the Inconscient Sheath to the Bliss Sheath. By movement of Consciousness, fullness of Being, fullness of Consciousness and fullness of life can be attained. This movement bridges the gulf between multiple subtle sheaths or planes of Consciousness. Harmony is the inherent Nature of infinite Divine Consciousness and disharmony or limited harmony is the nature of the finite Consciousness of the three gunas . The Law that descends from Psychic, Spiritual and Supramental Consciousness is known as Dharma or Soul-saving Truth. The Law that enters the human vessel from tamasic and rajasic mind and from the surrounding world is known as Adharma or Soul slaying truth. Vedantic Sraddha is the pouring down of Divine attributes of infinite Static consciousness into finite dynamic Consciousness of three gunas through Purusha Yajna or Vedantic sacrifice. Vedic Sraddha is the pouring down of Divine attributes of infinite Dynamic Consciousness into the finite dynamic consciousness of the three gunas by Prakriti Yajna or Vedic sacrifice. Sincerity is the concentration of finite dynamic Consciousness of the three gunas around the Psychic being. Exclusive concentration is a concentration of separative mental active consciousness absorbed in part knowledge or a part action of the being and excluding the rest from its awareness. Submission of finite dynamic consciousness to infinite static Consciousness is defined as (Vedantic ) surrender. Submission of finite dynamic consciousness to infinite dynamic consciousness is defined as (Vedic ) surrender. Equality is gained when the Consciousness goes beyond the finite consciousness of the three gunas. Renunciation is the rejection of finite dynamic consciousness represented by the three gunas of apara-prakriti . OM TAT SAT References 1: 67: “But whatever his 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.” CWSA/24/The Synthesis of Yoga-631, “This is in fact what the mass of men do; (1) a small minority trample down the life instinct and strain after an ascetic perfection; (2) most obey the gross will to live with such modifications and restraints as society imposes or the normal social man has been trained to impose on his own mind and actions (moderate perfection); (3) others set up a balance between ethical austerity and temperate indulgence of the desiring mental and vital self and see in this balance the golden mean of a sane mind and healthy human living. (4) But none of these ways gives the perfection which we are seeking, the divine government of the will in life.” CWSA/24/The Synthesis of Yoga/p-658-59, “It is only by increasing that (self) control that he can move towards perfection, — and it is only by developing soul-power that he can reach it. Nature-power in him has to become more and more completely a conscious act of soul, a conscious expression of all the will and knowledge of spirit. Prakriti has to reveal itself as shakti of the Purusha.” CWSA/24/The Synthesis of Yoga/p-631, “But while the possession of the being, consciousness, delight, power of the Self is the condition of perfection, —for it is only by knowing and possessing and living in the truth of itself that the soul can become free and perfect, — we hold that Nature is an eternal action and manifestation of the Spirit; Nature is not a devil’s trap, a set of misleading appearances created by desire, sense, life and mental will and intelligence, but these phenomena are hints and indications and behind all of them is a truth of Spirit which exceeds and uses them.” CWSA/24/The Synthesis of Yoga/p-666-67, “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 Yoga of self-perfection is to make this double movement as absolute as possible.” CWSA/24/The Synthesis of Yoga/p-668-69, 2: 4: CWSA-21/The Life Divine/p-4, 3: 5: SABCL-23/Letters on Yoga/p-584, 4: 6: SABCL-23/Letters on Yoga/p-584, 5: 97: CWSA-31/Letters on Yoga-IV/p--676, 6: 7: CWSA-29/Letters on Yoga-II/p-99, 7: 8: CWSA-23/The Synthesis of Yoga/p-250, 8: 9: The Gita-6.23, 9: 98: Kena Upanishada-1.4, CWSA-23/The Synthesis of Yogap--72, CWSA-21/The Life Divine/p--403, 10: CWSA-24/The Synthesis of Yoga/700, 11: The Gita-18-66, 12: Savitri-200, 13: CWSA-23/The Synthesis of Yoga/p-72, 14: 68: CWSA-23/The Synthesis of Yoga/p-530, 15: 59: CWSA-23/The Synthesis of Yoga/p-85, 16: 14: The Gita-17.3, 17: 70: “She surrendered to the service of the soul” Savitri-87, 18: 15: “In her deep and great love for her children she has consented to put on herself the cloak of this obscurity, condescended to bear the attacks and torturing influences of the powers of the Darkness and the Falsehood, borne to pass through the portals of the birth that is a death, taken upon herself the pangs and sorrows and sufferings of the creation, since it seemed that thus alone could it be lifted to the Light and Joy and Truth and eternal Life. This is the great sacrifice called sometimes the sacrifice of the Purusha, but much more deeply the holocaust of Prakriti, the sacrifice of the Divine Mother.” The Mother-37, 19: 62: CWSA-23/The Synthesis of Yoga/p-186, 20: 69: CWSA-23/The Synthesis of Yoga/p-95, 21: “If you say to the Divine with conviction, “I want only You”, the Divine will arrange all the circumstances in such a way as to compel you to be sincere. Something in the being... “I want only You.”... the aspiration...and then one wants a hundred odd things all the time, isn’t that so? At times something comes, just... usually to disturb everything—it stands in the way and prevents you from realizing your aspiration. Well, the Divine will come without showing Himself, without your seeing Him, without your having any inkling of it, and He will arrange all the circumstances in such a way that everything that prevents you from belonging solely to the Divine will be removed from your path, inevitably. Then when all is removed, you begin to howl and complain; but later, if you are sincere and look at yourself straight in the eye... you have said to the Lord, you have said, “I want only You.” He will remain close to you, all the rest will go away. This is indeed a higher Grace. Only, you must say this with conviction. I don’t even mean that you must say it integrally, because if one says it integrally, the work is done. What is necessary is that one part of the being, indeed the central will, says it with conviction: “I want only You.” Even once, and it suffices: all that takes more or less long, sometimes it stretches over years, but one reaches the goal.” The Mother/The Mother’s Centenary Works/Vol-6/176-177, 22: “Unlike human love which is for some and not for the others, my love is for the Supreme Lord alone, but as the Supreme Lord is all, my love is for all equally. The Lord's love is equal, constant, all-embracing, immutable, eternal. ” The Mother/The Mother’s Agenda/ July 22, 1964, "To give oneself to an outsider is to go out from the atmosphere of sadhana and give oneself to the outer world forces... One can have a psychic feeling of love for someone, a universal love for all creatures, but one has to give oneself only to the Divine. " CWSA-35/Letters on Himself and the Ashram/p-740 23: The fivefold rejection is also marked in the following verse of Savitri: “He felt the stark resistance huge and dumb Of our inconscient and unseeing base, The stubborn mute rejection in life’s depths, The ignorant No in the origin of things.” Savitri-317 (Rejection of Inconscient) “Renouncing servitude to the dim Abyss,” Savitri-171 (rejection of Subconscient) “The seeds of sins renounced sprout from hid soil;” 484 (rejection of Subconscient sheath) “In dim tunnels of the world’s being and in ours The old rejected nature still survives; The corpses of its slain thoughts raise their heads And visit mind’s nocturnal walks in sleep,” Savitri-483-484 (Rejection of Subconscient.) The body’s sense renounced its earthly look;” Savitri-373 (Rejection of physical limitation) “Renounce the tie that joins thee to earth-kind,” Savitri-685 (Rejection of physical) “Earth’s grain that needs the sap of pleasure and tears Rejected the undying rapture’s boon:” Savitri-7(Rejection of vital) “Rejecting with calm disdain Nature’s delight,” Savitri-565 (Rejection of vital) “In his heart it (white temple) shines rejected by his life.” Savitri-609 (Rejection of vital) “Renounced was the glory and felicity,” Savitri-136 (Rejection of vital) “Annulled were the transient values of the mind,” Savitri-548 (Rejection of mind) “If all existence could renounce to be” Savitri-548 (Rejection of mind) “Heaven’s wiser love rejects the mortal’s prayer” Savitri-456 (rejection of mental limitation) “Rejecting the moment’s personality Know itself older than the birth of Time,” Savitri-537(rejection of mental limitation) “Her mind renouncing thought heard and was mute:” Savitri-474 (Rejection of mental limitation) 24: “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 Download this WEB PAGE as a PDF file: "All’s miracle here and can by miracle change." Savitri-85

Integral Vital Education “Eternity’s contact broke the moulds of sense." Savitri-81 “The Prana is not only a force for the action of physical and vital energy, but supports also the mental and spiritual action. Therefore the full and free working of the pranic shakti is required not only for the lower but still necessary use, but also for the free and full operation of mind and supermind and spirit in the instrumentality of our complex human nature. That is the main sense of the use of exercises of Pranayama for control of the vital force and its motions which is so important and indispensable a part of certain systems of Yoga. The same mastery must be got by the seeker of the integral Yoga; but he may arrive at it by other means and in any case he must not be dependent on any physical or breathing exercise for its possession and maintenance, for that will at once bring in a limitation and subjection to Prakriti . Her instrumentation has to be used flexibly by the Purusha, but not to be a fixed control on the Purusha . The necessity of the pranic force, however, remains and will be evident to our self-study and experience. It is in the Vedic image the steed and conveyance of the embodied mind and will, vahana. If it is full of strength and swiftness and a plenitude of all its powers, then the mind can go on the courses of its action with a plenary and unhampered movement. But if it is lame or soon tired or sluggish or weak, then an incapacity is laid on the effectuation of the will and activity of the mind. The same rule holds good of the supermind when it first comes into action. There are indeed states and activities in which the mind takes up the pranic shakti into itself and this dependence is not felt at all; but even then the force is there, though involved in the pure mental energy. The supermind, when it gets into full strength, can do pretty well what it likes with the pranic shakti , and we find that in the end this life power is transformed into the type of a supramentalised prana which is simply one motor power of that greater consciousness. But this belongs to a later stage of the siddhi of the Yoga... Then again there is the psychic prana , pranic mind or desire soul ; this too calls for its own perfection. Here too the first necessity is a fullness of the vital capacity in the mind, its power to do its full work, to take possession of all the impulsions and energies given to our inner psychic life for fulfilment in this existence, to hold them and to be a means for carrying them out with strength, freedom, perfection. Many of the things we need for our perfection, courage, will-power effective in life, all the elements of what we now call force of character and force of personality, depend very largely for their completest strength and spring of energetic action on the fullness of the psychic prana . (the second necessity) But along with this fullness there must be an established gladness, clearness and purity in the psychic life-being. This dynamis must not be a troubled, perfervid, stormy, fitfully or crudely passionate strength; energy there must be, rapture of its action it must have, but a clear and glad and pure energy, a seated and firmly supported pure rapture. And as a third condition of its perfection it must be poised in a complete equality. The desire-soul must get rid of the clamour, insistence or inequality of its desires in order that its desires may be satisfied with justice and balance and in the right way and eventually must rid them of the character of desire altogether and change them into impulsions of the divine Ananda. To that end it must make no demands nor seek to impose itself on heart, mind or spirit, but accept with a strong passive and active equality whatever impulsion and command come into it from the spirit through the channel of a still mind and a pure heart. And it must accept too whatever result of the impulse, whatever enjoyment more or less, full or nil, is given to it by the Master of our being. At the same time, possession and enjoyment are its law, function, use, swadharma. It is not intended to be a slain or mortified thing, dull in its receptive power, dreary, suppressed, maimed, inert or null. (the fourth condition and necessity) It must have a full power of possession, a glad power of enjoyment, an exultant power of pure and divine passion and rapture. The enjoyment it will have will be in the essence a spiritual bliss, but one which takes up into itself and transforms the mental, emotional, dynamic, vital and physical joy; it must have therefore an integral capacity for these things and must not by incapacity or fatigue or inability to bear great intensities fail the spirit, mind, heart, will and body. (1) Fullness, (2) clear purity and gladness, (3) equality, (4) capacity for possession and enjoyment are the fourfold perfection of the psychic prana. (purnata, prasannata, samata, bhoga-samarthya )" Sri Aurobindo CWSA-24/The Synthesis of Yoga/p-733-735 The Integral Vital Education “Held by intuitive heart and secret sense.” Savitri-29 “A secret sense awoke that could perceive A Presence and a Greatness everywhere.” Savitri-42 “Eternity’s contact broke the moulds of sense. A greater Force than the earthly held his limbs, Huge workings bared his undiscovered sheaths,” Savitri-81 “Heaven’s joys might have been earth’s if earth were pure. There could have reached our Divinised sense and heart Some natural felicity’s bright extreme, Some thrill of Supernature’s absolutes:” Savitri-123 “A purer, fierier sense had there its home, A burning urge no earthly limbs can hold; One drew a large unburdened spacious breath And the heart sped from beat to rapturous beat.” Savitri-123 “Our very senses blindly seek for bliss.” Savitri-170 “Thrilled by the clasp of the warm satisfied sense” Savitri-233 " It drew from sight and sound spiritual power, Made sense a road to reach the intangible: It thrilled with the supernal influences That build the substance of life’s deeper soul." Savitri-236 “His knowledge stripped bare of the garbs of sense” Savitri-294 “A wall of stillness shuts it (Soul) from the world, A gulf of stillness swallows up the sense And makes unreal all that mind has known, All that the labouring senses still would weave Prolonging an imaged unreality.” Savitri-310 “Sense failed in that tremendous lucency;” Savitri-319 “Life in his members lay down vast and mute; Naked, unwalled, unterrified it bore The immense regard of Immortality.” Savitri-320 “Where sense can build a world of pure delight:” Savitri-328 “Life’s rapture kept for ever its flame and cry.” Savitri-329 “The Power within her shaped her moulding sense In deeper figures than our surface types.” Savitri-356 "The body’s sense renounced its earthly look;" Savitri-373 “This spirit stumbling in the fields of sense, This creature bruised in the mortar of the days Could find in her broad spaces of release.” Savitri-380 “He (Satyavan) takes with bright surprise spirit and sense.” Savitri-430 “A mighty life-self with its inner powers Supports the dwarfish modicum we call life;” Savitri-485 “A secret air of pure felicity Deep like a sapphire heaven our spirits breathe; Our hearts and bodies feel its obscure call, Our senses grope for it and touch and lose. If this withdrew, the world would sink in the Void; If this were not, nothing could move or live." Savitri-629 “There is a joy in all that meets the sense, A joy in all experience of the soul, A joy in evil and a joy in good, A joy in virtue and a joy in sin:” Savitri-630 “The All-Wonderful makes a marvel of each event, The All-Beautiful is a miracle in each shape; The All-Blissful smites with rapture the heart’s throbs, A pure celestial joy is the use of sense.” Savitri-663 “All here but passionate hint and mystic shade Divined by the inner prophet who perceives The spirit of delight in sensuous things, Turned to more sweetness than can now be dreamed.” Savitri-675 “There was a greater tranquil sweetness there, A subtler and profounder ether’s field And mightier scheme than heavenliest sense can give.” Savitri-677 “The high perfected sense illumined lived” Savitri-678 The Maha mantra of Integral Yoga is restated in Integral Vital Education as All Life is Education through rigorous self-control of the vital or psychic prana . In Integral Vital Education, 'the vital undergoes a rigorous discipline in order to transform itself.'¹ ⁵ Vital is the universal play of force to create, energise, maintain, support and modify and even to some extent dissolve and reconstruct substantial forms and its fundamental character is the interchange and mutual play of an overtly or secretly conscious energy. Vital Education is defined as energising of conscious vital being that liberates creative force of existence such as effective dynamism, enthusiasm, artistic aptitude,¹ ⁹ endurance ,¹⁰ delight, love and beauty. Through this education the heart and the sense become subtle, intense and large to embrace all existence and it makes one capable to see, feel, hear and touch God, the Eternal and realizes the transcendent Self and oneness of Self. Integral Vital Education liberates man from slavery¹¹ to instincts . It attains self-fulfilment when Life consciously lends its energies to the perfect self-figuration of the Divine in ever new forms and activities of universal existence. The Mother observed, ‘When one paints a picture or composes music or writes poetry, each one has his own way of expression. Every painter, every musician, every poet, every sculptor has or ought to have a unique, personal contact with the Divine, and through the work which is his speciality, the art he has mastered, he must express this contact in his own way, with his own words, his own colours. For himself, instead of copying the outer form of Nature, he takes these forms as the covering of something else, precisely of his relationship with the realities which are behind, deeper, and he tries to make them express that. Instead of merely imitating what he sees, he tries to make them speak of what is behind them, and it is this which makes all the difference between a living art and just a flat copy of Nature.’¹ "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 “A tangle of bright bodies, of moved souls Tracing the close and intertwined delight, The harmonious tread of lives for ever joined In the passionate oneness of a mystic joy As if sunbeams made living and divine, The golden-bosomed Apsara goddesses, In groves flooded from an argent disk of bliss That floated through a luminous sapphire dream, In a cloud of raiment lit with golden limbs And gleaming footfalls treading faery swards, Virgin motions of bacchant innocences Who know their riot for a dance of God , Whirled linked in moonlit revels of the heart.” Savitri-676-77 Guru Sangamam in 2012 In Integral Vital Education, Life is identified as dynamisation of the entire secret of the universe and in order to master it he has to go through a mass of colliding results, a whirl of potential energies out of which he has to disengage some supreme order and some yet unrealized harmony. The ideal of human life is neither simply an animal repeated on a higher degree of vitality nor a moderate living with mental satisfaction which would have arrested all his growth and advance, nor a scientific mind, which extends life to mechanical principle, unaware of new evolving principle and another state of Consciousness. Integral Vital Education identifies man as greatest of the discontented living being and he can uncover the concealed Godhead through four ascending stages of life. “Her thoughts, her mind remembered Narad’s date.” Savitri-469 “Out of the ignorant eager toil of the years Abandoning man’s loud drama he had come Led by the wisdom of an adverse Fate To meet the ancient Mother in her groves.” Savitri-393 The first status of Vital Education identifies life in terms of extreme divisions, a rigid form of Matter, a force-driven Subconscient will, a limited consciousness, which is responsible for our basic existence and accomplished type of material living. It seeks its extension through scientific mind and mechanical consciousness concealed in Matter. In the physical world, its most difficult achievement is to create and maintain a separative survival of individuality and a stable form. “Earth she would lift to neighbourhood with heaven,” Savitri-196 “Make earth almost the mate and peer of heaven,” Savitri-706 “Earth shall be made a home of Heaven’s light,” Savitri-451 “She made earth her home, for whom heaven was too small.” Savitri-275 As life delivers itself out of this form, the second gradations of Vital Education interferes to concentrate on three terms of evolution; the first is the life’s positive urge to realize the physical immortality is confronted with immediate threat of death, decay and mutual devouring; secondly life’s positive urge to possess fully the delight of existence is confronted with the negative habit of hunger and conscious desire for life’s satisfaction and security; thirdly, the life’s positive urge towards possession of the Self and conquest of surrounding is confronted with limited capacity that struggles for survival, possession and perfection. This second status of Vital Education increases our vitality by dissolving our vital ego, vital selfishness of the individual and aggressive living. ‘Heaven’s joys might have been earth’s if earth were pure.’ Savitri-123 “Heaven’s tranquil shield guarded the missioned child.” Savitri-16 “She guards the austere approach to the Alone.” Savitri-295 The first two statuses of Vital Education contain in themselves the seed of the new principle of its third status, which must increase in proportion as Mind evolves out of the Matter and it is identified as principle of cooperation and mutual help. The third status of Vital Education gives birth to practice of association and flowering of human love which begins with the desire of the wife, the child, the friend and helper and associated group. This preliminary human love may be identified as extended selfishness and if this extension is permitted to evolve uninterruptedly, then man will realize that his natural individual formation is only a minor term of the vast Self and he exists by the grace of the universal Self. Or "The heart that loved man thrills to the love of God," (Savitri-632) If the first status of Vital Education stands on the principles of division, then the third status of Vital Education grows under the strong principle of unity, a fusion by aggregation and every divided form must be its subordinate. Its safe growth is ensured by development of science of mental and spiritual existence which will explore in the line of ancient occult knowledge regarding the subtle vital being,¹⁷ our life energy, our desire energy, powers, passions, strivings and dissolution of vital frame after death and its relation with other vital bodies. It will further unfold the secret of life through constant interchange, intermixture and fusion of being with being. The persistent aggregate life finds its safety and harmony by the development of mental being and soul-consciousness. The governing principle of life is association with love and the new law that becomes active is the law of association, the law of love, of common help, kindliness, affection, comradeship, mutual self-giving and unity. With the development of mind these laws are increasingly imposed on the material existence and its scope increases by the commerce that more it gives, the more it receives and grows; and the more it fuses itself into others, the more it fuses others into itself and increases the scope and capacity of the being. The third status of law of love does not abolish the second status of law of desire but transforms and fulfills it. In the preliminary state of love, it obeys the law of hunger and enjoys the receiving and extracting from others rather than the giving and surrendering to others. The true law of love establishes an equal commerce in which the joy of giving is equal to the joy of receiving and tends in the end to give more. The law of love is an impulse to realize and fulfill oneself in others and by others, to be enriched by enriching others and to possess and be possessed by others. The perfect solution of the problem of life cannot be realized by the law of love, the law of mind and heart alone and there must emerge a fourth status of vital Education in which the eternal unity of many is realized through the unity and freedom of the Spirit. The Vital Being, Pranamaya Purusha, must be trained to receive pure delight that comes to it from right functioning of life in obedience to the working of the Divine Will. The fine flower of the fourth status of Vital Education emerging from the fourth status of life is the pure and full emergence of original Divine Will, the illumined fulfillment of intermediate desire, deep satisfaction of conscious interchange of Divine Love and Divine unity of all souls which is the foundation of Supramentalised Vital Education and is envisaged as canalization of seas of Omnipotence for the final good and salvation of all humanity. “As in a mystic and dynamic dance A priestess of immaculate ecstasies Inspired and ruled from Truth’s revealing vault Moves in some prophet cavern of the gods, A heart of silence in the hands of joy Inhabited with rich creative beats A body like a parable of dawn That seemed a niche for veiled divinity Or golden temple-door to things beyond.” Savitri-15 “Abolished were the scripts of destiny.” Savitri-82 “The soul is the watchful builder of its fate” Savitri-184 “But many-visaged is the cosmic Soul; A touch can alter the fixed front of Fate.” Savitri-256 “ A flame that cancels death in mortal things.” Savitri-291 “Fate’s driving ceased and Nature’s sleepless spur:” Savitri-320 “Let a great word be spoken from the heights And one great act unlock the doors of Fate.” Savitri-345 “One shall descend and break the iron Law, Change Nature’s doom by the lone spirit’s power.” Savitri-346 “Fate shall be changed by an unchanging will.” Savitri-346 “A greater destiny waits you (Savitri) in your front:” Savitri-370 “Her force and will exceed her form and fate." Savitri-371 (Higher beings) “Have made our fate the child of our own acts,” Savitri-378 “Let Fate do with me what she will or can; I (Savitri) am stronger than death and greater than my fate; My love shall outlast the world, doom falls from me Helpless against my immortality.” Savitri-432 “And make the soul the artist of its fate.” Savitri-465 “My soul can meet them (stone eyes of Law and Fate) with its living fire.” Savitri-589 "And woke in it (Savitri’s heart) the Force that alters Fate.” Savitri-665 “The soul in man is greater than his fate:” Savitri-691 “You (Savitri) are my (Lord’s) Force at work to uplift earth’s fate,” Savitri-702 “A chant hymeneal to the unseen Divine, A flaming rhapsody of white desire Lured an immortal music into the heart And woke the slumbering ear of ecstasy.” Savitri-123 “Alive with her yearning woke the inert cell, In the heart she kindled a fire of passion and need, Amid the deep calm of inanimate things Arose her great voice of toil and prayer and strife.” Savitri-133 Behind the surface life of desire, lust, violence³ or behind the sense mind, emotional mind and psychic prana, there is in us an inner and subtle vital Sheath, which is not dissolved by death ‘and has the greatest difficulty in changing its way of being.’⁵ If this vital Godhead behind the vital sheath is brought out into prominence, then it lifts life with the Supreme’s touch and will be a true instrument of Divine Nature. The innermost domain of subtle vital Sheath that is close to the true Psychic being is called the true vital Being,⁴ Pranamaya Purusha , which has direct access to the Divine in the Spiritual domain and subsequently in the Supramental domain. True vital Being is the means through which the sacrificial flame will rise in order to bring down Divine forces to the subtle vital and gross vital substance. True vital Being is the purest part of the vital where the Divine is stationed and around it there is extension of subtle vital and around subtle vital there is extension of gross vital. Both gross vital and subtle vital are subject to impurity and the purity of subtle vital grows as it is exposed to the influence of true Vital Being. The Mother confirms, “I am going to study what Sri Aurobindo says when I come to it in 'the Yoga of Self-Perfection.' He says there comes a time when the senses change – it’s not that you employ the senses proper to another plane (we have always known we had senses on all the different planes); it’s quite different from that: the senses THEMSELVES change. He foretells this change – he says it will occur. And I believe it begins in the way I am experiencing it now.”¹² Thus we get the hint from Sri Aurobindo's writings, about Supramental transformation of sense, "There is accordingly a change, a profound transformation in the physical sense, a supramentalising of the physical sight, hearing, touch, etc., that creates or reveals to us a quite different view, not merely of life and its meaning, but even of the material world and all its forms and aspects. The supermind uses the physical organs and confirms their way of action, but it develops behind them the inner and deeper senses which see what are hidden from the physical organs and farther transforms the new sight, hearing, etc. thus created by casting it into its own mould and way of sensing. The change is one that takes nothing from the physical truth of the object, but adds to it its supraphysical truth and takes away by the removal of the physical limitation the element of falsehood in the material way of experience." ¹ ⁴ Integral Yoga proposes six-fold disciplines through which life will be transformed into the image of the Divine. First , life as it is a movement of desire; for Divine living, the desire must be abolished and in its place there must emerge the calm, strength, happiness of true vital being.⁷ 'It is only if the inner or true vital being replaces the outer life-personality that the drive of the vital ego can be wholly overcome and the life-force become the servant of the soul and a powerful instrumentation for the action of our true spiritual being.'¹⁸ Secondly, life is driven partly by the influence of physical mind, vital mind, emotional mind, sensory mind, thought mind, and these faculties are still under the domination of ignorant forces; for Divine living these lower mind faculties must cease to be anything but function properly ¹⁶ as an instrument of the inmost Psychic being. Thirdly, there is a veil that separates the lower mind faculties from higher mind faculties, which are higher Mind, illumined Mind, intuitive Mind and Over Mind; for Divine living the lid that separates these two domains must be broken and vital sheath must come under the direct influence of higher Mind; the six lotuses or energy centres open from top in descending order and vital sheath opens by the pressure of higher mental sheath or Spiritual sheath. 'The subliminal self stands behind and supports the whole superficial man; it has in it a larger and more efficient mind behind the surface mind, a larger and more powerful vital behind the surface vital, a subtler and freer physical consciousness behind the surface bodily existence. And above them it opens to higher superconscient as well as below them to lower subconscient ranges. If one wishes to purify and transform the nature, it is the power of these higher ranges to which one must open and raise to them and change by them both the subliminal and the surface being. Even this should be done with care, not prematurely or rashly, following a higher guidance, keeping always the right attitude; for otherwise the force that is drawn down may be too strong for an obscure and weak frame of nature. But to begin by opening up the lower subconscious, risking to raise up all that is foul or obscure in it, is to go out of one's way to invite trouble. First, one should make the higher mind and vital strong and firm and full of light and peace from above; afterwards one can open up or even dive into the subconscious with more safety and some chance of a rapid and successful change.'⁴ Fourthly , life for its satisfaction turns towards separative ego; ego must disappear and must be replaced by true Spiritual person and the formation of universal sheath begins. F ifthly , the law of Love is a Divine Presence and Influence to realise and fulfil oneself in others and by others, to possess and be possessed by others because without being possessed one does not possess oneself utterly. S ixthly ,¹³ the life must open itself towards Supramental pranic force and will for its complete transformation and perfect enjoyment and with the exposure towards Divine Love one ‘does in a brief period the work of many lives or ages.’² Lastly , we may take the help of external physical means of Hatha Yogic Asana and Pranayama and Raja Yogic japa , for the full and free working of the universal Pranic Shakti .⁸ Savitri, Book-2, Canto-3, gives a vivid account of the action of Para-prakriti or dynamised true vital being or ‘the gracious great-winged Angel’⁹ on life or vital plane. This is also Prakriti Yajna, Vedic sacrifice, more powerful and more comprehensive than the Purusha Yajna or Vedantic sacrifice. From this Canto we learn the lesson how Para-Prakriti or a hierarchy of dynamic Consciousness, can act stumblingly and steadily on the life and experiences, both rise and fall, or glory and fall of life. We also get the hint of nude god-children who are perfect instruments to Divinise life and the knowledge on vital transformation that makes life young and energetic. This Canto asks to develop the highest dynamic Consciousness which can meet the inert Inconscient’s law. We can refer to the Mother’s following important observation related with Her vital Being: “But you see, you see all the way I have come...And I was born with a consciously prepared body—Sri Aurobindo was aware of that, he said it immediately the first time he saw me: I was born free. That is, from the spiritual standpoint: without any desire. Without any desire and attachment. And mon petit, if there is the slightest desire and the slightest attachment, it is IMPOSSIBLE to do this work. A vital like a warrior, with an absolute self-control (the vital of this present incarnation was sexless—a warrior), an absolutely calm and imperturbable warrior—no desires, no attachments...Since my earliest childhood, I have done things which, to human consciousness, are “monstrous;” my mother went so far as to tell me that I was a real “monster,” because I had neither attachments nor desires. If I was asked, “Would you like to do this?” I answered, “I don’t care.” If people were nasty to me, or if people died or went away, it left me absolutely calm—and so: “You are a monster, you have no feelings.” And with that preparation... It is eighty-six years since I came here, mon petit! For thirty years I worked with Sri Aurobindo consciously, without let up, night and day... We shouldn’t be in a hurry.”⁶ OM TAT SAT References: 1: TMCW-8/Questions and Answers-1956/p-158, 2: CWSA/Vol-23/The Synthesis of Yoga/p-183, 3: “Violence is necessary as long as men are ruled by their ego and its desires. But violence must be used only as a means of defense when you are attacked. The ideal towards which humanity is moving and which we want to realize is a state of luminous understanding in which each person’s needs as well as the harmony of the whole are taken into account…The future will have no need of violence because it will be governed by the Divine Consciousness, in which all things are harmonized and complement each other…For the moment, we are still in a stage where weapons are necessary. But it should be understood that this is a transitory stage, not a permanent one, and we must strive for the other one…Peace ... peace and harmony will be a natural outcome of the change of consciousness…You see, in India there reigns the Gandhian concept of nonviolence which has replaced physical violence with moral violence, but it’s far worse! But if you dare speak against Gandhi, everyone will immediately ... oh! You don’t need to mention his name, you can explain to the children that replacing physical violence with moral violence is no better. Lying down in front of a train to stop it running is a moral violence that can ultimately cause more disorder than physical violence…There would be a lot to say. It depends on each case. I myself very much encouraged the practice of fencing because it gives you skill, control over your movements and discipline in violence – I very much encouraged fencing at one time. I learned how to shoot; I used to shoot with a rifle, because it gives you steadiness and skill and a very good eye; and it forces you to remain calm in the midst of danger. All these things are.... I don’t see why one should be hopelessly nonviolent, it only makes a spineless character…Turn it into an art! An art for cultivating calm, skill and self control. There’s no need to cry out indignantly as Gandhi would. It’s useless, useless, absolutely useless – I am not at all in favor of it! One should master the means of self-defense, and one should cultivate them in order to do so…Above all, make them understand that moral violence is just as bad as physical violence. It can even be worse, that is, at least physical violence forces you to become strong and control yourself, whereas moral violence is... You may be like this [apparently quiet] and harbor the worst moral violence in yourself.” The Mother’s Agenda-18.02.1973, " In the effort of humanity to reach the Truth and manifest it, all those who made a discovery, however small it may be, have a place, and Gandhi is one of them... But the great mistake has always been to oppose these partial discoveries instead of unifying them in a supreme harmony. That is why humanity is still groping in the dark.... Sri Aurobindo has come to reveal that this supreme harmony exists and to show us the way to discover it." TMCW-13/Words of the Mother-I/p-23 4: “It is true that the subliminal in man is the largest part of his nature and has in it the secret of the unseen dynamisms which explain his surface activities. But the lower vital subconscious which is all that this psycho-analysis of Freud seems to know, – and even of that it knows only a few ill-lit corners, – is no more than a restricted and very inferior portion of the subliminal whole. The subliminal self stands behind and supports the whole superficial man; it has in it a larger and more efficient mind behind the surface mind, a larger and more powerful vital behind the surface vital, a subtler and freer physical consciousness behind the surface bodily existence. And above them it opens to higher superconscient as well as below them to lower subconscient ranges. If one wishes to purify and transform the nature, it is the power of these higher ranges to which one must open and raise to them and change by them both the subliminal and the surface being. Even this should be done with care, not prematurely or rashly, following a higher guidance, keeping always the right attitude; for otherwise the force that is drawn down may be too strong for an obscure and weak frame of nature. But to begin by opening up the lower subconscious, risking to raise up all that is foul or obscure in it, is to go out of one's way to invite trouble. First, one should make the higher mind and vital strong and firm and full of light and peace from above; afterwards one can open up or even dive into the subconscious with more safety and some chance of a rapid and successful change.” Sri Aurobindo/The Mother’s Agenda-21.01.1962/CWSA-31/Letters on Yoga-IV/p-613, " It is when there is this death of desire and this calm equal wideness in the consciousness everywhere, that the true vital being within us comes out from the veil and reveals its own calm, intense and potent presence. For such is the true nature of the vital being, pranamaya purusa ; it is a projection of the Divine Purusha into life, — tranquil, strong, luminous, many-energied, obedient to the Divine Will, egoless, yet or rather therefore capable of all action, achievement, highest or largest enterprise. The true Life-Force too reveals itself as no longer this troubled harassed divided striving surface energy, but a great and radiant Divine Power, full of peace and strength and bliss, a wide-wayed Angel of Life with its wings of Might enfolding the universe." CWSA-23/The Synthesis of Yoga/p-177-178 We find in Savitri, the Presence of true vital being. They are: "A secret sense awoke that could perceive A Presence and a Greatness everywhere." Savitri-42 "Here too the gracious great-winged Angel poured" Savitri-130 "Abolished was her subtle mighty spirit" Savitri-130 "Impure, degraded though her motions are, Always a heaven-truth broods in life’s deeps; In her obscurest members burns that fire. ” (True vital being.) Savitri-139 "In Nature he saw the mighty Spirit concealed," Savitri-141 "A seeking Power found out its road to form," Savitri-142 "Only was lit some heat of the flame of Life, Some joy to be, some rapturous leaps of sense. All was an impetus of half-conscious Force, A spirit sprawling drowned in dense life-foam, A vague self grasping at the shape of things." Savitri-146 "They follow the unseen leader in the heart ," Savitri-184 "Even upon earth the spirit is life’s key," Savitri-191 "A mighty life-self with its inner powers Supports the dwarfish modicum we call life;" Savitri-485 "To find the inner self concealed in sense." Savitri-489 “But now the vital godhead wakes within (true vital being) And lifts the life with the Supernal’s touch.” Savitri-490 5: “But I have noticed, especially for those who have had a Western education, that they shouldn't change their external occupations abruptly. Most people tend to want to change their environment, to want to change their occupation, to want to change their surroundings, to want to change their habit, thinking that will help them to change inwardly – it's not true. You are much more vigilant and alert to resist the old movement, the old relationships, the vibrations you no longer want when you remain in a context that, in fact, is habitual enough to be automatic. You shouldn't be "interested" in a new external organization, because you always tend to enter it with your old way of being… It's very interesting even, I made a very deep study of people who think that if they travel things are going to be different.... When you change your external surroundings, on the contrary, you always tend to keep your internal organization in order to keep your individuality; whereas if you are held by force in the same context, the same occupations, the same routine of life, then the ways of being you no longer want become more and more evident and you can fight them much more precisely… Basically, in the being, it's the vital that has difficulty; it is the most impulsive part and has the greatest difficulty in changing its way of being. And it's always the vital that feels "free," encouraged and more alive during travels, because it has an opportunity to manifest freely in a new environment in which everything has to be learned: reactions, adaptations, etc. On the contrary, in the routine of a life that has nothing particularly exciting, it strongly feels (I mean, if it has goodwill and an aspiration for progress), it strongly feels its inadequacies and desires, its reactions, repulsions, attractions, etc. When one doesn't have that intense will to progress, it feels imprisoned, disgusted, crushed – the whole habitual refrain of revolt.” The Mother’s Agenda-2.12.1964, “A perfect equality not only of the self, but in the nature is a condition of the Yoga of self-perfection. The first obvious step to it will be the conquest of our emotional and vital being, for here are the sources of greatest trouble, the most rampant forces of inequality and subjection, the most insistent claim of our imperfection. The equality of these parts of our nature comes by purification and freedom. We might say that equality is the very sign of liberation. To be free from the domination of the urge of vital desire and the stormy mastery of the soul by the passions is to have a calm and equal heart and a life-principle governed by the large and even view of a universal spirit. Desire is the impurity of the Prana, the life-principle, and its chain of bondage. A free Prana means a content and satisfied life- soul which fronts the contact of outward things without desire and receives them with an equal response; delivered, uplifted above the servile duality of liking and disliking, indifferent to the urgings of pleasure and pain, not excited by the pleasant, not troubled and overpowered by the unpleasant, not clinging with attachment to the touches it prefers or violently repelling those for which it has an aversion, it will be opened to a greater system of values of experience. All that comes to it from the world with menace or with solicitation, it will refer to the higher principles, to a reason and heart in touch with or changed by the light and calm joy of the spirit. Thus quieted, mastered by the spirit and no longer trying to impose its own mastery on the deeper and finer soul in us, this life-soul will be itself spiritualised and work as a clear and noble instrument of the diviner dealings of the spirit with things. There is no question here of an ascetic killing of the life-impulse and its native utilities and functions; not its killing is demanded, but its transformation. The function of the Prana is enjoyment, but the real enjoyment of existence is an inward spiritual Ananda, not partial and troubled like that of our vital, emotional or mental pleasure, degraded as they are now by the predominance of the physical mind, but universal, profound, a massed concentration of spiritual bliss possessed in a calm ecstasy of self and all existence. Possession is its function, by possession comes the soul’s enjoyment of things, but this is the real possession, a thing large and inward, not dependent on the outward seizing which makes us subject to what we seize. All outward possession and enjoyment will be only an occasion of a satisfied and equal play of the spiritual Ananda with the forms and phenomena of its own world-being. The egoistic possession, the making things our own in the sense of the ego’s claim on God and beings and the world, parigraha , must be renounced in order that this greater thing, this large, universal and perfect life, may come. Tyaktena bhunjıthah. , by renouncing the egoistic sense of desire and possession, the soul enjoys divinely its self and the universe.” CWSA-24/The Synthesis of Yoga/p-702-703 6: The Mother’s Agenda-March 28 1964, 7: “There is behind all the vital nature in man his true vital being concealed and immobile which is quite different from the surface vital nature. The surface vital is narrow, ignorant, limited, full of obscure desires, passions, cravings, revolts, pleasures and pains, transient joys and griefs, exultations and depressions. The true vital being on the contrary is wide, vast, calm, strong, without limitations, firm and immovable, capable of all power, all knowledge, all Ananda. It is moreover without ego, for it knows itself to be a projection and instrument of the Divine; it is the divine Warrior, pure and perfect; in it is an instrumental Force for all divine realisations. It is the true vital being that has become awake and come in front within you. In the same way there is too a true mental being, a true physical being. When these are manifest, then you are aware of a double existence in you; that behind is always calm and strong, that on the surface alone is troubled and obscure. But if the true being behind remains stable and you live in it, then the trouble and obscurity remain only on the surface; in this condition the exterior parts can be dealt with more potently and they also made free and perfect.” CWSA-28/Letters on Yoga/p-185-186, “It [the true vital] is capable of receiving the movements of the higher consciousness, and afterwards it can be capable of receiving the still greater supramental power and Ananda. If it is not, then the descent of the higher consciousness would be impossible and supramentalisation would be impossible. It is not meant that it possesses these things itself in its own right and that as soon as one is aware of the true vital , one gets all these things as inherent in the true vital .” CWSA-28/Letters on Yoga-I-186, “It is as I told you — only by losing ego and having the sense of the Infinite can one experience the true vital. So you got the experience of the loss of ego and the sense of a true vital existence. But there are all those parts of the human vital nature that are not the true vital and these are full of impurities which have to be thrown in the fire of aspiration burning in the true vital being .” CWSA-28/Letters on Yoga-I-187 "But this does not mean that life itself must be coerced and denied its native line of fulfilment; for behind this outer life soul of desire there is in us an inner and true vital being which has not to be dissolved but brought out into prominence and released to its true working as a power of the Divine Nature. The prominence of this true vital being under the lead of the true inmost soul within us is the condition for the divine fulfilment of the objects of the Life-Force......For, first, life as it is is a movement of desire and it has built in us as its centre a desire-soul which refers to itself all the motions of life and puts in them its own troubled hue and pain of an ignorant, half-lit, baffled endeavour: for a divine living, desire must be abolished and replaced by a purer and firmer motive- power, the tormented soul of desire dissolved and in its stead there must emerge the calm, strength, happiness of a true vital being now concealed within us....It has been best formulated in the already expressed doctrine of the Gita by which a complete renouncement of desire for the fruits as the motive of action, a complete annulment of desire itself, the complete achievement of a perfect equality are put forward as the normal status of a spiritual being. A perfect spiritual equality is the one true and infallible sign of the cessation of desire, — to be equal-souled to all things, unmoved by joy and sorrow, the pleasant and the unpleasant, success or failure, to look with an equal eye on high and low, friend and enemy, the virtuous and the sinner, to see in all beings the manifold manifestation of the One and in all things the multitudinous play or the slow masked evolution of the embodied Spirit. It is not a mental quiet, aloofness, indifference, not an inert vital quiescence, not a passivity of the physical consciousness consenting to no movement or to any movement that is the condition aimed at, though these things are sometimes mistaken for this spiritual condition, but a wide comprehensive unmoved universality such as that of the Witness Spirit behind Nature." CWSA-23/The Synthesis of Yoga/p-175-178 8: “We can become aware of the existence and presence of the universal Shakti in the various forms of her power. At present we are conscious only of the power as formulated in our physical mind, nervous being and the corporeal case sustaining our various activities. But if we can once get beyond this first formation by some liberation of the hidden, recondite, subliminal parts of our existence by Yoga, we become aware of a greater life force, a pranic Shakti, which supports and fills the body and supplies all physical and vital activities, --for the physical energy is only a modified form of this force, --and supplies and sustains too from below all our mental action.” CWSA/24/The Synthesis of Yoga/p-755 9: Savitri-130, 10: “Let endurance be your watchword: teach the life-force in you — your vital being — not to complain but to put up with all the conditions necessary for great achievement. The body is a very enduring servant, it bears the stress of circumstance tamely like a beast of burden. It is the vital being that is always grumbling and uneasy. The slavery and torture to which it subjects the physical is almost incalculable. How it twists and deforms the poor body to its own fads and fancies, irrationally demanding that everything should be shaped according to its whimsicality! But the very essence of endurance is that the vital should learn to give up its capricious likes and dislikes and preserve an equanimity in the midst of the most trying conditions. When you are treated roughly by somebody or you lack something which would relieve your discomfort, you must keep up cheerfully instead of letting yourself be disturbed. Let nothing ruffle you the least bit, and whenever the vital tends to air its petty grievances with pompous exaggeration just stop to consider how very happy you are, compared to so many in this world. Reflect for a moment on what the soldiers who fought in the last war had to go through. If you had to bear such hardships you would realise the utter silliness of your dissatisfactions. And yet I do not wish you to court difficulties — what I want is simply that you should learn to endure the little insignificant troubles of your life .” TMCW-3/Questions and Answers-1929-1931/p-136, 11: “No law can liberate women unless they liberate themselves. What makes them slaves is: Attraction towards the male and his strength, Desire for home life and its security, Attachment to motherhood. If they get free from these three slaveries, they will truly be the equal of men. Men also have three slaveries: Spirit of possession, attachment to power and domination, Desire for sexual relation with women, Attachment to the small comforts of married life. If they get rid of these three slaveries, they can truly become the equal of women.” The Mother/TMCW-14/Words of the Mother-II/p-289, 12: The Mother’s Agenda/ June 27, 1961, 13: "Because, for example, when Sri Aurobindo and I were working to bring down the supramental forces, a descent from the mental plane to the vital plane, he was always telling me that everything I did (when we ‘meditated’ together, when we worked) – all my movements, all my gestures, all my postures, all my reactions – was absolutely tantric, as if I had pursued a tantric discipline. But it was spontaneous, it did not correspond to any knowledge, any idea, any will, nothing, and I thought it was like that simply because, as He knew, naturally I followed." The Mother's Agenda/20.09.1960, 14: CWSA-24/The Synthesis of Yoga/p-867-868, 15: TMCW-14/Words of the Mother-II/p-45, 16: “The proper function of the sense mind is to lie upon passively, luminously to the contacts of Life and transmit their sensations and the rasa or right taste and principle of delight in them to the higher function; but interfered with by the attractions and repulsions, the acceptances and refusals, the satisfactions and dissatisfaction, the capacities and incapacities of the life-energy in the body it is, to begin with, limited in its scope and secondly, forced in these limits to associate itself with all these discords of the life in Matter. It becomes an instrument of pleasure and pain instead of for delight of existence.” CWSA-23/The Synthesis of Yoga/p-351, “Similarly the emotional mind compelled to take note of all these discords and subject itself to their emotional reactions becomes a hurtling field of joy and grief, love and hatred, wrath, fear, struggle, aspiration, disgust, likes, dislikes, indifferences, content, discontent, hopes, disappointments, gratitude, revenge and all the stupendous play of passion which is the drama of life in the world. This chaos we call our soul. 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 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, “So too the proper function of the thought-mind is to observe, understand, judge with a dispassionate delight in knowledge and open itself to messages and illuminations playing upon all that it observes and upon all that is yet hidden from it but must progressively be revealed, messages and illuminations that secretly flash down to us from the divine Oracle concealed in light above our mentality whether they seem to descend through the intuitive mind or arise from the seeing heart. But this it cannot do rightly because it is pinned to the limitations of the life-energy in the senses, to the discords of sensation and emotion, and to its own limitations of intellectual preference, inertia, straining, self-will which are the form taken in it by the interference of the desire-mind this psychic Prana.” CWSA-23/The Synthesis of Yoga/p-351-52, 17: "All the difficulty in dealing spiritually with the works of Life arises because the Will-in-Life for its purposes in the Ignorance has created a false soul of desire and substituted it for that spark of the Divine which is the true psyche. All or most of the works of life are at present or seem to be actuated and vitiated by this soul of desire; even those that are ethical or religious, even those that wear the guise of altruism, philanthropy, self-sacrifice, self- denial, are shot through and through with the threads of its making. This soul of desire is a separative soul of ego and all its instincts are for a separative self-affirmation; it pushes always, openly or under more or less shining masks, for its own growth, for possession, for enjoyment, for conquest and empire. If the curse of disquiet and disharmony and perversion is to be lifted from Life, the true soul, the psychic being, must be given its leading place and there must be a dissolution of the false soul of desire and ego. But this does not mean that life itself must be coerced and denied its native line of fulfilment; for behind this outer life soul of desire there is in us an inner and true vital being which has not to be dissolved but brought out into prominence and released to its true working as a power of the Divine Nature. The prominence of this true vital being under the lead of the true inmost soul within us is the condition for the divine fulfilment of the objects of the Life-Force. Those objects will even remain the same in essence, but transformed in their inner motive and outer character. The Divine Life-Power too will be a will for growth, a force of self-affirmation, but affirmation of the Divine within us, not of the little temporary personality on the surface, — growth into the true divine Individual, the central being, the secret imperishable Person who can emerge only by the subordination and disappearance of the ego. This is life’s true object: growth, but a growth of the spirit in Nature, affirming and developing itself in mind, life and body; possession, but a possession by the Divine of the Divine in all things, and not of things for their own sake by the desire of the ego; enjoyment, but an enjoyment of the divine Ananda in the universe; battle and conquest and empire in the shape of a victorious conflict with the Powers of Darkness, an entire spiritual self-rule and mastery over inward and outward Nature, a conquest by Knowledge, Love and Divine Will over the domains of the Ignorance." CWSA-23/The Synthesis of Yoga/p-175-176, 18: CWSA-22/The Life Divine/p-646, 19: " Sunil asked me to play for him; I told him I had stopped playing: "I can’t play anymore, my hands have lost the habit." The power to transcribe what comes is no longer there (I do hear the music, but I can’t transcribe it anymore). It’s like something that has been forgotten. Then he told me it didn’t matter, that even if I played a few notes – three or four notes – it would be enough. But I have noticed that the first time I play after a long time without playing, I play much better than afterwards. You understand, I always try not to be the one to play, because I no longer know how to (how long has it been? At least sixty years since I truly played, except occasionally, so the whole knowledge of the hands has gone: they are clumsy, they can’t play anymore). The only thing I try to do is to have someone (either a musical spirit or a musical entity) use these hands, to have something come and use these hands; and generally, it works fairly well the first time, then the hands start again wanting to "try to know," so it’s all over. They must be absolutely plastic, without personal will.... I’ve never been quite able to use this electric organ; I used to make much better use of my grand organ, the one I had before; it was far easier for me. This one is very complicated, very mechanical, very mechanical. It’s a bit too mechanically modern and it doesn’t respond to vital influence as well as my old organ did. My feet used to make it work, and they put such force into it! There was a force of vibration in the way the swells were worked.... This one, I would have had to get accustomed to it, to impregnate the instrument; but to me it’s like an empty shell, with no soul behind it: it’s an empty shell. You see, a sounding board responds a lot; in a piano, the sounding board, the keys, the strings, it all responds; it responds to the force. You can even make them vibrate without touching them. While this electric device is an empty shell...." The Mother's Agenda/August 24, 1966 Download this WEB PAGE as a PDF file: “It is very clear. So it is not I who can make Her (The Mother of Ananda, or the Creative Power’s aspect of Joy) stay. And I certainly cannot ask Her to stay for egotistical reasons. Moreover, all these Aspects, all these Personalities manifest constantly – but they never manifest for personal reason. Not one of them has ever thought of helping my body – besides, I don’t ask them to because that is not their purpose. But it is more than obvious that if the people around me were receptive, She could permanently manifest since they could receive Her – and this would help my body enormously because all these vibrations would run through it. But She never gets even a chance to manifest – not a single one. She only meets people ... who don’t even feel Her when She’s there! They don’t even notice Her, they’re not even aware of her presence. So how can She manifest in these conditions? I’m not going to ask Her, ‘Please come and change my body.’ We don’t have that kind of relationship! Furthermore, the body itself wouldn’t agree. It never thinks of itself, it never pays attention to itself, and besides, it is only through the work that it can be transformed...Yes, certainly ... had there been any receptivity when She came down and had She been able to manifest with the power with which She came ... But I can tell you one thing: even before Her coming, when, with Sri Aurobindo , I had begun going down (for the Yoga or calling down the Supramental Force) from the mental plane to the vital plane, when we brought our yoga down from the mental plane into the vital plane, in less than a month (I was forty years old at the time – I didn’t seem very old, I looked less than forty, but I was forty anyway), after no more than a month of this yoga, I looked exactly like an 18 year old! And someone who knew me and had stayed with me in Japan came here, and when he saw me, he could scarcely believe his eyes! He said, ‘But my god, is it you?’ I said, ‘Of course!' Only when we went down from the vital plane into the physical plane, all this went away – because on the physical plane, the work is much harder and we had so much to do, so many things to change... But if a force like Hers could manifest and be received here, it would have INESTIMABLE results! ... Well, I am only telling you all this because I thought someone might ask me about it, but otherwise ... I don’t have that kind of relationship with Her. You see, if you consider this body, this poor body, it is very innocent: it in no way tries to draw attention to itself nor to attract forces nor to do anything at all except its work – as best it can. And that’s how it stands: its importance is proportionate to its usefulness ... and to the significance the world attributes to it – since its action is for the world.” The Mothe r The Mother’s Agenda-I/p-45/ August 25, 1954

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 Odia Section ୧) ଦିବ୍ୟ ଚେତନା ଓ ଉପଲବ୍ଧି : "ପରମ ଏକାତ୍ମତା ଆଡ଼କୁ ତିନୋଟି ପଦକ୍ଷେପ। ତୁମ ପାଖରେ ଯାହା ଅଛି ସବୁ ଦାନ କରିଦିଅ, ଏହା ହିଁ ଆରମ୍ଭ। ତୁମେ ଯାହା କରୁଛ ସବୁ ସମର୍ପଣ କରିଦିଅ, ଏହା ହିଁ ପଥ। ତୁମେ ଯାହା ଅଟ, ନିଜକୁ ସମ୍ପୂର୍ଣ୍ଣ ରୂପେ ଦେଇଦିଅ, ଏହା ହିଁ ପୂର୍ଣ୍ଣତା।" ଶ୍ରୀ ମା The Mother’s Centenary Works/Vol-14/p-103 "କେହି କେହି ଭଗବାନଙ୍କୁ ନିଜର ଆତ୍ମାକୁ ସମର୍ପଣ କରନ୍ତି, କେହି ନିଜର ଜୀବନ, କେହି ନିଜର କାର୍ଯ୍ୟ ଉତ୍ସର୍ଗ କରନ୍ତି, ତ ଆଉ କେହି ନିଜର ଅର୍ଥ; ମାତ୍ର ଅଳ୍ପ କେତେଜଣ ନିଜର ସମସ୍ତ ଅସ୍ତିତ୍ବ ଓ ନିଜ ପାଖରେ ଥିବା ସବୁକିଛି—ଆତ୍ମା, ଜୀବନ, କାର୍ଯ୍ୟ, ସମ୍ପତ୍ତି—ସବୁକିଛି ଭଗବତ-ଉଦ୍ଦେଶ୍ୟରେ ଉତ୍ସର୍ଗ କରନ୍ତି; ଏହିମାନେ ହିଁ ଈଶ୍ୱରଙ୍କର ପ୍ରକୃତ ସନ୍ତାନ। ଅନ୍ୟମାନେ କିଛି ଦିଅନ୍ତି ନାହିଁ। ଏହିଭଳି ବ୍ୟକ୍ତିମାନେ, ସେମାନଙ୍କର ପଦପଦବୀ, କ୍ଷମତା ଓ ଐଶ୍ଵର୍ଯ୍ୟ ଯାହା ବି ହୋଇଥାଉ ନାହିଁ କାହିଁକି, ଭଗବତ-ଉଦ୍ଦେଶ୍ୟ ପାଇଁ ମୂଲ୍ୟହୀନ ଶୂନ୍ୟ ସଦୃଶ।" ଶ୍ରୀ ମା Prayers and Meditations/TMCW/Vol-1/p-1 “ତୁମେ ଯେତେବେଳେ ମନ ଏବଂ ହୃଦୟରେ ଶ୍ରୀ ଅରବିନ୍ଦ ଏବଂ ମୋ ମଧ୍ୟରେ କୌଣସି ପାର୍ଥକ୍ୟ ଦେଖିପାର ନାହିଁ, ଯେତେବେଳେ ଶ୍ରୀ ଅରବିନ୍ଦଙ୍କୁ ଚିନ୍ତା କରିବା ଅର୍ଥ ମୋତେ ଚିନ୍ତା କରିବା ଏବଂ ମୋତେ ଚିନ୍ତା କରିବା ଅର୍ଥ ନିଶ୍ଚିତ ଭାବରେ ଶ୍ରୀ ଅରବିନ୍ଦଙ୍କୁ ଚିନ୍ତା କରିବା, ଜଣଙ୍କ ମଧ୍ୟରେ ଅନ୍ୟ ଜଣଙ୍କୁ ନିଶ୍ଚିତ ଭାବରେ ଦର୍ଶନ କରିବା, ଯେପରି ଜଣେ ଏବଂ ସେହି ଗୋଟିଏ ଅଭିନ୍ନ (ଅବତାର) ବ୍ୟକ୍ତି, ତେବେ ତୁମେ ଜାଣିବ ଯେ ତୁମେ ଅତିମାନସ ଶକ୍ତି ଓ ଚେତନା ଆଡ଼କୁ ନିଜକୁ ଖୋଲି ଧରିବା ଆରମ୍ଭ କରିଛ।” ଶ୍ରୀ ମା The Mother’s Centenary Works/Vol-13/p-32 “ଅତିମାନସ ବହୁ ପୂର୍ବରୁ, ବହୁ ପୂର୍ବରୁ ମନ ଭିତରକୁ ଅବତରଣ କରିଛି (ଶ୍ରୀ ମା ଆଲଜେରିଆ ଏବଂ ଶ୍ରୀ ଅରବିନ୍ଦ ଆଲିପୁର୍ ଜେଲରେ ଥିବା ସମୟରେ) ଏବଂ ଏପରିକି ପ୍ରାଣମଧ୍ୟକୁ ମଧ୍ୟ ଅବତରଣ କରିଛି (ପଣ୍ଡିଚେରୀରେ): ଏହି ଅତିମାନସ ଜଡ଼ ଜଗତରେ ମଧ୍ୟ ପରୋକ୍ଷ ଭାବରେ ଏହି ମଧ୍ୟବର୍ତ୍ତୀ ଜଗତ ଦେଇ କ୍ରିୟାଶୀଳ। ପ୍ରଶ୍ନ ହେଉଛି ଏହି ଅତିମାନସ କିପରି ଜଡ଼ମଧ୍ୟରେ ପ୍ରତ୍ୟକ୍ଷ ଭାବରେ କ୍ରିୟାଶୀଳ ହୋଇପାରିବ। ଶ୍ରୀ ଅରବିନ୍ଦଙ୍କ କହିବା ଅନୁସାରେ ଏହା ସମ୍ଭବ ହୋଇ ପାରନ୍ତା ଯଦି ତାମସିକ ମନ (physical mind) ଅତିମାନସ ଶକ୍ତିକୁ ଗ୍ରହଣ କରନ୍ତା: ଅତି ସ୍ଥୂଳ ଜଡ଼ମଧ୍ୟରେ ଅତିମାନସ ଶକ୍ତିର ପ୍ରତ୍ୟକ୍ଷ କ୍ରିୟାନିମନ୍ତେ ତାମସିକ ମନ ଯନ୍ତ୍ର ହୁଅନ୍ତା। ରୂପାନ୍ତରିତ ତାମସିକ ମନର (ଜପ ଦ୍ଵାରା ତାମସିକ ମନର ରୂପାନ୍ତର ସମ୍ଭବ) ଅତିମାନସକୁ ଧାରଣ କରିବାର ସାମର୍ଥ୍ୟକୁ ଶ୍ରୀ ଅରବିନ୍ଦ ଆଲୋକିତ ମନ (Mind of Light) ବୋଲି କହୁଥିଲେ।... ଶ୍ରୀ ଅରବିନ୍ଦ ସ୍ଥୂଳ ଦେହ ତ୍ୟାଗ କରୁକରୁ ମୋ (ଶ୍ରୀ ମା’ଙ୍କ) ମଧ୍ୟରେ ଏହି ଆଲୋକିତ ମନ ଉପଲବ୍ଧ ଏବଂ କ୍ରିଯାଶୀଳ ହୋଇଥିଲା। ଅର୍ଥାତ୍ ଅତିମାନସ ଶକ୍ତି ଏହି ସ୍ଥୂଳ ଶରୀର ମଧ୍ୟରେ ପ୍ରତ୍ୟକ୍ଷ ଭାବରେ କ୍ରିଯାଶୀଳ ହେଲା। ” ଶ୍ରୀ ମା The Mother’s Centenary Works/Vol-13/p-62-63 "ଯେତେବେଳେ ମୋତେ ପାଞ୍ଚ ବର୍ଷ ହୋଇଥିଲା... ମୁଁ ଏକ ଚେତନା ସହିତ ଜୀବନ ଆରମ୍ଭ କରିଥିଲି। ନିଶ୍ଚିତ ଭାବରେ ଏହା କ’ଣ ଥିଲା ସେ ବିଷୟରେ ମୋର କୌଣସି ଧାରଣା ନଥିଲା। କିନ୍ତୁ ମୋର ପ୍ରଥମ ଅନୁଭୂତି ଥିଲା ଏହିଠାରେ (ମୁଣ୍ଡ ଉପରକୁ ସଙ୍କେତ କରି) ଥିବା ସେହି ଚେତନାର, ଯାହାକୁ ମୁଁ ଏକ ଆଲୋକ ଏବଂ ଏକ ଶକ୍ତି ଭାବରେ ଅନୁଭବ କରିଥିଲି; ଏବଂ ପାଞ୍ଚ ବର୍ଷ ବୟସରେ ମୁଁ ଏହାକୁ ସେଠାରେ ଅନୁଭବ କରିଥିଲି। ଏହା ଏକ ବହୁତ ସୁଖଦ ଅନୁଭୂତି ଥିଲା। ମୁଁ ମୋ କୋଠୋରିରେ ସମ୍ପୂର୍ଣ୍ଣ ଏକୁଟିଆ, ବିଶେଷ ଭାବରେ ମୋ ପାଇଁ ପ୍ରସ୍ତୁତ ଏକ ଛୋଟ ଆରାମ ଚଉକିରେ ବସୁଥିଲି, ଏବଂ କିଛି ବହୁତ ଶକ୍ତିଶାଳୀ, ବହୁତ ଜ୍ୟୋତିର୍ମୟ (ଦୀପ୍ତିମାନ) ଜିନିଷର ଏକ ଅତ୍ୟନ୍ତ ସୁଖଦ ଅନୁଭୂତି ମୋର ହେଉଥିଲା, ଯାହା ଏହିଠାରେ (ମୁଣ୍ଡ ଉପରେଥିବା ଆଲୋକ) ଥିଲା.... ତା’ପରେ ମୁଁ ଏହାକୁ ତଳକୁ ଟାଣି ଆଣୁଥିଲି, କାରଣ ଏହା ଥିଲା... ଏହା ପ୍ରକୃତରେ ମୋର ଜୀବନର ଚରମ ଉଦ୍ଦେଶ୍ୟ (ବଞ୍ଚିବାର ପ୍ରକୃତ କାରଣ) ଥିଲା।" — ଶ୍ରୀମା ଦି ମଦର୍ସ ଏଜେଣ୍ଡା, ୨୫ ଜୁଲାଇ, ୧୯୬୨ "ଏହା ଆଉ ଏକ କୌତୁହଳପୂର୍ଣ୍ଣ ବିଷୟ, କାରଣ ମୁଁ (ଶ୍ରୀମା) ସମ୍ପୂର୍ଣ୍ଣ ରୂପେ ଜଣେ ନାସ୍ତିକ ଥିଲି: କୋଡ଼ିଏ ବର୍ଷ ବୟସ ପର୍ଯ୍ୟନ୍ତ, ଭଗବାନଙ୍କର ଚିନ୍ତାଧାରା ହିଁ ମୋତେ କ୍ରୋଧିତ କରିଦେଉଥିଲା। ତେଣୁ ମୋ ପାଖରେ ସବୁଠାରୁ ଦୃଢ଼ ଭିତ୍ତିଭୂମି ଥିଲା – କୌଣସି କଳ୍ପନା ଜଳ୍ପନା ନଥିଲା, କୌଣସି ରହସ୍ୟବାଦୀ ବଂଶଗତ ସଂସ୍କାର (mystic atavism) ନଥିଲା; ମୋ ମାଆ ଜଣେ ବଡ଼ ଅବିଶ୍ୱାସୀ (ନାସ୍ତିକ) ଥିଲେ ଏବଂ ମୋ ବାପା ମଧ୍ୟ ସେପରି ଥିଲେ। ତେଣୁ ବଂଶଗତ ସଂସ୍କାର ଦୃଷ୍ଟିକୋଣରୁ ଏହା ବହୁତ ଭଲ ଥିଲା: ପ୍ରତ୍ୟକ୍ଷବାଦ (positivism) ଓ ବସ୍ତୁବାଦ (materialism)। କେବଳ ଗୋଟିଏ କଥା: ମୁଁ ବହୁତ ଛୋଟ ଥିବା ସମୟରୁ ହିଁ, ଯେକୌଣସି କ୍ଷେତ୍ରରେ ହେଉନା କାହିଁକି ପୂର୍ଣ୍ଣତା ହାସଲ କରିବା ପାଇଁ ଏକ ସଙ୍କଳ୍ପ ଥିଲା; (୧) ପୂର୍ଣ୍ଣତା ପାଇଁ ଏକ ସଙ୍କଳ୍ପ ଏବଂ (୨) ଏକ (ମସ୍ତିସ୍କ ଉର୍ଦ୍ଧରେ) ଅସୀମ ଚେତନାର ଅନୁଭୂତି – ନିଜର ପ୍ରଗତି, ନିଜର ଶକ୍ତି କିମ୍ବା ନିଜର ପରିସରର କୌଣସି ସୀମା ନଥିଲା। ଏବଂ ଏହା, ମୁଁ ବହୁତ ଛୋଟ ଥିବା ସମୟରୁ ହିଁ ଥିଲା। କିନ୍ତୁ ମାନସିକ ସ୍ତରରେ, ଜଣେ 'ଭଗବାନ'ଙ୍କ ଉପରେ ବିଶ୍ୱାସ କରିବାକୁ ସମ୍ପୂର୍ଣ୍ଣ ଅସ୍ୱୀକାର କରିବା: ମୁଁ କେବଳ ସେହି ଜିନିଷ ଉପରେ ବିଶ୍ୱାସ କରୁଥିଲି ଯାହାକୁ ମୁଁ ସ୍ପର୍ଶ କରିପାରୁଥିଲି ଏବଂ ଦେଖିପାରୁଥିଲି। ଏବଂ ଅନୁଭୂତି ହାସଲ କରିବାର ସମସ୍ତ ସାମର୍ଥ୍ୟ ପୂର୍ବରୁ ହିଁ ସେଠାରେ ଥିଲା (ସେଗୁଡ଼ିକ ପ୍ରକଟ ହୋଇନଥିଲେ କାରଣ ସେଥିପାଇଁ ସମୟ ଆସିନଥିଲା)। କେବଳ, ଏହିଠାରେ (ମୁଣ୍ଡ ଉପରକୁ ସଙ୍କେତ କରି) ଏକ ଆଲୋକର ଅନୁଭୂତି, ଯାହା ମୁଁ ବହୁତ ଛୋଟ, ଅର୍ଥାତ୍ ପାଞ୍ଚ ବର୍ଷର ହୋଇଥିବା ବେଳେ ପୂର୍ଣ୍ଣତା ପାଇଁ ଏକ ସଙ୍କଳ୍ପ ସହିତ ଆରମ୍ଭ ହୋଇଥିଲା। ପୂର୍ଣ୍ଣତା ପାଇଁ ଏକ ସଙ୍କଳ୍ପ: ଓଃ, ମୁଁ ଯାହା ବି କରୁଥିଲି, (୧) ତାହା ସର୍ବଦା ମୋ ଦ୍ୱାରା ହୋଇପାରୁଥିବା ସର୍ବୋତ୍ତମ କାର୍ଯ୍ୟ ହେବା ଆବଶ୍ୟକ ଥିଲା। ଏବଂ ତା’ପରେ, (୨) ଏକ ଅସୀମ ଚେତନା (ଗୀତାର ଭାଷାରେ ଅକ୍ଷର ପୁରୁଷ)। ଏହି ଦୁଇଟି ଜିନିଷ। ଏବଂ ଭଗବାନଙ୍କ (ଦିବ୍ୟସତ୍ତା) ଆଡ଼କୁ ମୋର ପ୍ରତ୍ୟାବର୍ତ୍ତନ ଥେଓନ୍ଙ୍କ (Theon) ଶିକ୍ଷା ମାଧ୍ୟମରେ ହୋଇଥିଲା, ଯେତେବେଳେ ମୋତେ ପ୍ରଥମ ଥର ପାଇଁ କୁହାଗଲା, 'ଭଗବାନ ନିଜ ଭିତରେ ଅଛନ୍ତି, ସେହିଠାରେ' (ଶ୍ରୀମା ନିଜ ବକ୍ଷସ୍ଥଳକୁ ସ୍ପର୍ଶ କଲେ)। ସେତେବେଳେ ମୁଁ ସଙ୍ଗେ ସଙ୍ଗେ ଅନୁଭବ କଲି, 'ହଁ, ଏହା ହିଁ ସେହି ଜିନିଷ।' ତା’ପରେ ତାଙ୍କୁ ପୁନର୍ବାର ଖୋଜି ପାଇବା ପାଇଁ ଯେଉଁସବୁ ସାଧନା ଶିକ୍ଷା ଦିଆଯାଏ, ସେହି ସମସ୍ତ କାର୍ଯ୍ୟ ମୁଁ କଲି; ଏବଂ ଏହିଠାରୁ (ହୃଦୟ କେନ୍ଦ୍ରକୁ ସଙ୍କେତ କରି) ମୁଁ ସେଠାକୁ (ଉପରେ ପରମଙ୍କ ସହିତ ମିଳନର ସଙ୍କେତ କରି) ଗଲି। କିନ୍ତୁ ବାହ୍ୟତଃ, ମାନସିକ ସ୍ତରରେ, କୌଣସି ଧର୍ମ ନଥିଲା – ଧର୍ମ ପ୍ରତି ଏକ ପ୍ରକାର ଘୃଣା ଥିଲା... ଏବଂ ମୁଁ ଏବେ ଦେଖିପାରୁଛି ଯେ ଏହି ଅନୁଭୂତି ପାଇଁ ଏହା ସମ୍ଭବପର ସବୁଠାରୁ ଦୃଢ଼ ଭିତ୍ତିଭୂମି ଥିଲା: କୌଣସି କଳ୍ପନା ଜଳ୍ପନାର ଭୟ ନଥିଲା।" — ଶ୍ରୀମା ଦି ମଦର୍ସ ଏଜେଣ୍ଡା, ୨୬ ମାର୍ଚ୍ଚ, ୧୯୬୬ ପୂର୍ଣ୍ଣାଙ୍ଗ ଶିକ୍ଷାର ଲକ୍ଷ ହେଉଛି ପୂର୍ଣ୍ଣାଙ୍ଗ ପୂର୍ଣ୍ଣତା| ଏହି ସାମଗ୍ରିକ ପୂର୍ଣ୍ଣତା ହେଉଛି ଜୀବନର ପୂର୍ଣ୍ଣତା, ଚେତନାର ପୂର୍ଣ୍ଣତା ଓ ଆତ୍ମାର ପୂର୍ଣ୍ଣତା|ଚେତନାର ଅରୋହଣ ଓ ଅବତରଣ ଦ୍ୱାରା ଜୀବନର ପୂର୍ଣ୍ଣତା, ଚେତନାର ପୂର୍ଣ୍ଣତା ଓ ଆତ୍ମାର ପୂର୍ଣ୍ଣତା ସମ୍ଭବ| ଆମ ହୃଦୟ କେନ୍ଦ୍ରରେ ଥିବା ଆତ୍ମାର ଅରୋହଣ ଏବଂ ମସ୍ତିସ୍କ ଉର୍ଧରେ ଥିବା ଶକ୍ତିର ଅବତରଣ ଦ୍ୱାରା ଦିବ୍ୟ ଜୀବନ ଓ ପୂର୍ଣ୍ଣତା ସମ୍ଭବ|ପୂର୍ଣ୍ଣାଙ୍ଗ ଶିକ୍ଷାର କେନ୍ଦ୍ରୀୟ ସତ୍ୟ ସଂଯମକୁ ଅଭ୍ୟାସ କରିବା ଦ୍ୱାରା ଆମେ ଏକ ଗତିଶୀଳ ଚେତନାର ଶ୍ରେଣୀ ସକଳକୁ (Hierarchy of Consciousness) ଆବିଷ୍କାର କରିପାରିବା| ପୂର୍ଣ୍ଣାଙ୍ଗ ଶିକ୍ଷାର ଭାଷାରେ ଭଗବାନ୍ କହିଲେ ଅମେ ଗତିଶୀଳ ଚେତନାର ଶ୍ରେଣୀ ସକଳକୁ ବୁଝିବା| ଆତ୍ମା (static consciousness) ଓ ଚେତନାକୁ (dynamic consciousness) ଆବିଷ୍କାର କରିଥିବା ପୂର୍ଣ୍ଣାଙ୍ଗ ଶିକ୍ଷାର ଛାତ୍ର ପଶୁ ପ୍ରବୁତ୍ତିର ଦାସତ୍ୱରୁ ମୁକ୍ତ ହୋଇ ଦେବତା ହୋଇପାରିବେ| ୨) ଆଶ୍ରମ ମାର୍ଗଦର୍ଶିକା ଓ ନିୟମାବଳୀ: ବିଦ୍ୟାଳୟର ସନ୍ତାନ (ଛାତ୍ରଛାତ୍ରୀ) ଏବଂ ଶିକ୍ଷକମାନଙ୍କ ପାଇଁ ସାତୋଟି ମାର୍ଗଦର୍ଶିକା 'ଶ୍ରୀ ମା’ଙ୍କ ଆଦର୍ଶ ପୂର୍ଣ୍ଣାଙ୍ଗ ବିଦ୍ୟାଳୟ 'ର ଛାତ୍ରଛାତ୍ରୀ ଏବଂ ଶିକ୍ଷକମାନେ ଏହି ସାତୋଟି ଅଭୁଲା ସମ୍ପଦ ସ୍ମରଣ ରଖିବା ଉଚିତ। ଏହାର ଅନୁଶୀଳନ ସେମାନଙ୍କୁ ଏହି ଜୀବନ ଏବଂ ସମଗ୍ର ଅନନ୍ତ ଜୀବନରେ ବିକଶିତ ହେବାରେ ସାହାଯ୍ୟ କରିବ। ୧: "ମୋର ପ୍ରିୟ ସନ୍ତାନ, "ଯିଏ ଅସୀମକୁ ନିର୍ବାଚନ କରେ, ସିଏ ଅସୀମଙ୍କ ଦ୍ୱାରା ନିର୍ବାଚିତ ହୋଇସାରିଛି।" (ଦ ସିନ୍ଥେସିସ୍ ଅଫ୍ ଯୋଗ-ପୃଷ୍ଠା-୫୩) ଶ୍ରୀଅରବିନ୍ଦଙ୍କର ଏହି ପ୍ରତିଶ୍ରୁତିକୁ କଦାପି ଭୁଲିବ ନାହିଁ ଏବଂ ସମସ୍ତ ଅସୁବିଧା ସତ୍ତ୍ୱେ ସାହସ ବଜାୟ ରଖିବ। ତୁମେ ନିଶ୍ଚିତ ଭାବରେ ଲକ୍ଷ୍ୟସ୍ଥଳରେ ପହଞ୍ଚିବ, ଏବଂ ତୁମେ ଯେତେ ଅଧିକ ଆତ୍ମବିଶ୍ୱାସ ରଖିବ, ଏହା ସେତେ ଶୀଘ୍ର ଆସିବ। ମୋର ସ୍ନେହ ଏବଂ ଆଶୀର୍ବାଦ ସହ।" ଶ୍ରୀମା : TMCW-୧୬/ଶ୍ରୀମାଙ୍କ କେତେକ ଉତ୍ତର/ପୃଷ୍ଠା-୪୪ ୨: "ଜଣେ ସାଧକଙ୍କର ପ୍ରଥମ କର୍ତ୍ତବ୍ୟ ହେଉଛି ଏହା ଦେଖିବା ଯେ ତାଙ୍କ ମଧ୍ୟରେ ପୂର୍ଣ୍ଣ ସମତା ରହିଛି କି ନାହିଁ, ସେ ଏହି ଦିଗରେ କେତେ ଦୂର ଅଗ୍ରସର ହୋଇଛନ୍ତି କିମ୍ବା ଅନ୍ୟଥା କେଉଁଠାରେ ତ୍ରୁଟି ରହିଯାଇଛି, ଏବଂ ଏହି ଦୋଷ ଓ ଏହାର କାରଣଗୁଡ଼ିକରୁ ମୁକ୍ତି ପାଇବା ପାଇଁ ନିଜର ପ୍ରକୃତି ଉପରେ ନିରନ୍ତର ଭାବେ ନିଜର ସଂକଳ୍ପ ପ୍ରୟୋଗ କରିବା କିମ୍ବା ପୁରୁଷଙ୍କର ସଂକଳ୍ପକୁ ଆବାହନ କରିବା।" (ଦ ସିନ୍ଥେସିସ୍ ଅଫ୍ ଯୋଗ-ପୃଷ୍ଠା-୫୩) "କଦାପି ଭୁଲିବ ନାହିଁ ଯେ, ଜୀବନ ଏବଂ ମଣିଷ ସହିତ ତୁମର ସମ୍ପର୍କରେ ଯେପର୍ଯ୍ୟନ୍ତ ତୁମେ ପସନ୍ଦ-ଅପସନ୍ଦ (ପକ୍ଷପାତ) କରିବାକୁ ସକ୍ଷମ, ସେପର୍ଯ୍ୟନ୍ତ ତୁମେ ଭଗବାନଙ୍କର ଏକ ପବିତ୍ର ଏବଂ ପୂର୍ଣ୍ଣାଙ୍ଗ ଯନ୍ତ୍ର ହୋଇପାରିବ ନାହିଁ।" ଶ୍ରୀମା : TMCW-୧୦/ଅନ୍ ଥଟ୍ସ ଆଣ୍ଡ ଆଫୋରିଜିମ୍ସ/ପୃଷ୍ଠା-୩୫୧ ୩: "ତେଣୁ, ବିଶ୍ୱବିଦ୍ୟାଳୟ କେନ୍ଦ୍ରରେ ଯୋଗଦେବାକୁ ଆସୁଥିବା ସମସ୍ତଙ୍କୁ ମୁଁ ଆଉ ଥରେ କହିବି: ଆମର କାର୍ଯ୍ୟକ୍ରମ ଏବଂ ଏଠାକୁ ଆସିବାର ଗଭୀର କାରଣକୁ କଦାପି ଭୁଲିବ ନାହିଁ । ଏବଂ ଯଦି ତୁମର ସମସ୍ତ ଚେଷ୍ଟା ସତ୍ତ୍ୱେ କେବେ କେବେ ଦିଗବଳୟ ଅନ୍ଧକାରମୟ ହୋଇଯାଏ, ଯଦି ଆଶା ଏବଂ ଆନନ୍ଦ ମ୍ଲାନ ହୋଇଯାଏ, ଯଦି ଉତ୍ସାହ କମିଯାଏ, ମନେରଖ ଯେ ଏହା ଏକ ସଙ୍କେତ ଯେ ତୁମେ ନିଜ ଚୈତ୍ୟ ସତ୍ତା (Psychic Being) ଠାରୁ ଦୂରେଇ ଯାଇଛ ଏବଂ ଏହାର ଆଦର୍ଶ ସହିତ ସମ୍ପର୍କ ହରାଇଛ। ଏହିପରି ଭାବରେ ତୁମେ ନିଜ ଚାରିପାଖରେ ଥିବା ଲୋକ ଏବଂ ଜିନିଷଗୁଡ଼ିକ ଉପରେ ଦୋଷ ଲଦିବାର ଭୁଲ୍ କରିବାରୁ ବଞ୍ଚିପାରିବ ଏବଂ ଏହିଭଳି ଭାବେ ଅଯଥାରେ ନିଜର କଷ୍ଟ ଓ ଅସୁବିଧା ବଢ଼ାଇବାକୁ ଏଡ଼ାଇ ଦେଇପାରିବ।" — ଶ୍ରୀମା / TMCW-୧୨ / ଅନ୍ ଏଜୁକେସନ୍ / ପୃଷ୍ଠା-୪୭ ୪: "କଦାପି ଭୁଲିବ ନାହିଁ ଯେ ତୁମେ ଏକୁଟିଆ ନୁହଁ। ଭଗବାନ ତୁମ ସହିତ ଅଛନ୍ତି, ତୁମକୁ ସାହାଯ୍ୟ କରୁଛନ୍ତି ଏବଂ ମାର୍ଗଦର୍ଶନ ଦେଉଛନ୍ତି। ସିଏ ହେଉଛନ୍ତି ସେହି ସାଥୀ ଯିଏ କେବେ ବିଫଳ ହୁଅନ୍ତି ନାହିଁ, ସେହି ବନ୍ଧୁ ଯାହାଙ୍କର ପ୍ରେମ ସାନ୍ତ୍ୱନା ଏବଂ ଶକ୍ତି ପ୍ରଦାନ କରେ। ତୁମେ ଯେତେ ଅଧିକ ଏକୁଟିଆ ଅନୁଭବ କରିବ, ତାଙ୍କର ଜ୍ୟୋତିର୍ମୟ ଉପସ୍ଥିତିକୁ ଗ୍ରହଣ କରିବା ପାଇଁ ତୁମେ ସେତେ ଅଧିକ ଉପଯୁକ୍ତ ହେବ। ବିଶ୍ୱାସ ରଖ, ସିଏ ତୁମ ପାଇଁ ସବୁକିଛି କରିବେ।" ଶ୍ରୀମା : TMCW-୧୪/ୱାର୍ଡସ ଅଫ୍ ଦ ମଦର୍-II/ପୃଷ୍ଠା-୯, "ଏବଂ ଯେତେବେଳେ ଭଗବାନ ମାର୍ଗଦର୍ଶକ, ସେତେବେଳେ ଶେଷ ପରିଣାମ କିପରି ବ୍ୟର୍ଥ ହେବ?" ସାବିତ୍ରୀ/ପୃଷ୍ଠା-୩୩୯ ୫: "ସବୁକିଛିକୁ ଗ୍ରହଣ କର, କିନ୍ତୁ କୌଣସିଥିରେ ଆସକ୍ତ ହୁଅନାହିଁ ।" ଦ ସିନ୍ଥେସିସ୍ ଅଫ୍ ଯୋଗ-ପୃଷ୍ଠା-୭୧୮, "ଭଗବାନ ସବୁଠାରେ ଅଛନ୍ତି, ସବୁକିଛି ମଧ୍ୟରେ ଅଛନ୍ତି, ଆମେ ଯାହାକୁ ଫିଙ୍ଗିଦେଉ ସେଥିରେ ମଧ୍ୟ ଏବଂ ଯାହାକୁ ଆମେ ଯତ୍ନର ସହ ସାଇତି ରଖୁ ସେଥିରେ ମଧ୍ୟ, ଯାହାକୁ ଆମେ ପାଦରେ ଦଳିଦେଉ ସେଥିରେ ମଧ୍ୟ ଏବଂ ଯାହାକୁ ଆମେ ଆରାଧନା କରୁ ସେଥିରେ ମଧ୍ୟ। ଆମକୁ ସମ୍ମାନର ସହ ବଞ୍ଚିବା ଶିଖିବାକୁ ହେବ ଏବଂ ତାଙ୍କର ନିରନ୍ତର ଓ ଅପରିବର୍ତ୍ତନୀୟ ଉପସ୍ଥିତିକୁ କଦାପି ଭୁଲିବା ଉଚିତ ନୁହେଁ । " ଶ୍ରୀମା : TMCW-୧୬/ଶ୍ରୀମାଙ୍କ କେତେକ ଉତ୍ତର/ପୃଷ୍ଠା-୨୫୪ ୬: "....ଘଟଣାବଳୀର ଅଦୃଶ୍ୟ ବିଧାନ ମଧ୍ୟରେ ଆମର ସବୁଠାରୁ ବଡ଼ ଅସୁବିଧାଗୁଡ଼ିକ ହିଁ ଆମ ପାଇଁ ସର୍ବୋତ୍ତମ ସୁଯୋଗ ଅଟନ୍ତି ।" (ଦ ସିନ୍ଥେସିସ୍ ଅଫ୍ ଯୋଗ-ପୃଷ୍ଠା-୧୧) "ଆମର ଉପଲବ୍ଧିକୁ ଅଧିକ ପୂର୍ଣ୍ଣାଙ୍ଗ କରିବା ପାଇଁ ହିଁ କେବଳ ଆମ ପାଖକୁ ଅସୁବିଧାଗୁଡ଼ିକ (difficulties) ପ୍ରେରଣ କରାଯାଇଥାଏ। ପ୍ରତ୍ୟେକ ଥର ଯେତେବେଳେ ଆମେ କିଛି ହାସଲ କରିବାକୁ ଚେଷ୍ଟା କରୁ ଏବଂ କୌଣସି ପ୍ରତିରୋଧ କିମ୍ବା ପ୍ରତିବନ୍ଧକର ସମ୍ମୁଖୀନ ହେଉ, କିମ୍ବା ଏକ ବିଫଳତା—ଯାହା ବିଫଳତା ପରି ମନେହୁଏ—ଆମେ ଜାଣିବା ଉଚିତ, ଆମେ କଦାପି ଭୁଲିବା ଉଚିତ ନୁହେଁ ଯେ, ଏହା କେବଳ ଏବଂ ସମ୍ପୂର୍ଣ୍ଣ ଭାବରେ ସେହି ଉପଲବ୍ଧିକୁ ଅଧିକ ପୂର୍ଣ୍ଣାଙ୍ଗ କରିବା ପାଇଁ ହିଁ ଉଦ୍ଦିଷ୍ଟ।" ଶ୍ରୀମା : ଦ ମଦର୍ସ ଆଜେଣ୍ଡା/୦୬.୧୦.୧୯୫୮ ୭: "ମୁଁ କେଉଁଠି କହିଛି କିମ୍ବା ବୋଧହୁଏ ଲେଖିଛି ଯେ, ଦିବ୍ୟ କୃପା (ଭଗବତ କୃପା) ଉପରେ ତୁମର ବିଶ୍ୱାସ ଏବଂ ଭରସା ଯେତେ ମହାନ ହେଉନା କାହିଁକି, ଜୀବନର ପ୍ରତ୍ୟେକ ମୁହୂର୍ତ୍ତରେ, ପ୍ରତ୍ୟେକ ପରିସ୍ଥିତିରେ ଏବଂ ପ୍ରତ୍ୟେକ କ୍ଷେତ୍ରରେ ଏହାକୁ କାର୍ଯ୍ୟକାରୀ ହେବାର ଦେଖିବାର ତୁମର କ୍ଷମତା ଯେତେ ଅଧିକ ହେଉନା କାହିଁକି, ତୁମେ ଏହାର କାର୍ଯ୍ୟର ଚମତ୍କାର ବ୍ୟାପକତା ଏବଂ ଏହି କାର୍ଯ୍ୟ ଯେଉଁ ସୂକ୍ଷ୍ମତା ଓ ସଠିକତା ସହିତ ସମ୍ପାଦିତ ହୁଏ, ତାହା ହୃଦୟଙ୍ଗମ କରିବାରେ କେବେ ବି ସଫଳ ହେବ ନାହିଁ; ଦିବ୍ୟ କୃପା କେତେ ପରିମାଣରେ ସବୁକିଛି କରୁଛି, ସବୁକିଛି ପଛରେ ରହିଛି, ସବୁକିଛି ବ୍ୟବସ୍ଥିତ କରୁଛି ଏବଂ ପରିଚାଳିତ କରୁଛି, ତାହା ତୁମେ କେବେ ବି ସମ୍ପୂର୍ଣ୍ଣ ରୂପେ ବୁଝିପାରିବ ନାହିଁ, ଯାହାଦ୍ୱାରା ଦୁନିଆର ପରିସ୍ଥିତିକୁ ବିଚାରକୁ ନେଇ ଦିବ୍ୟ ଉପଲବ୍ଧି ଆଡ଼କୁ ଅଗ୍ରଗତି ଯଥାସମ୍ଭବ କ୍ଷିପ୍ର, ପୂର୍ଣ୍ଣାଙ୍ଗ, ସାମଗ୍ରିକ ଏବଂ ସମନ୍ୱିତ ହୋଇପାରିବ। (ଦିବ୍ୟ କୃପା ଦ୍ୱାରା "ସବୁଠାରୁ କ୍ଷୁଦ୍ରତମ/ସଂକ୍ଷିପ୍ତ ମାର୍ଗ ଦେଇ ସର୍ବବୃହତ ବିକାଶରେ ଉପନୀତ ହୋଇପାରିବା" ଦ ସିନ୍ଥେସିସ୍ ଅଫ୍ ଯୋଗ-ପୃଷ୍ଠା-୬୧୩) ଯେତେବେଳେ ତୁମେ ଏହାର ସଂସ୍ପର୍ଶରେ ଆସିବ, ସମୟର ଏପରି କୌଣସି ମୁହୂର୍ତ୍ତ ନାହିଁ କିମ୍ବା ସ୍ଥାନର ଏପରି କୌଣସି ବିନ୍ଦୁ ନାହିଁ, ଯାହା ତୁମକୁ ଦିବ୍ୟ କୃପାର ଏହି ନିରନ୍ତର କାର୍ଯ୍ୟ ଏବଂ ଏହାର ଅହରହ ହସ୍ତକ୍ଷେପକୁ ଜାଜ୍ଜଲ୍ୟମାନ ଭାବରେ ଦେଖାଇବ ନାହିଁ। ଏବଂ ଥରେ ତୁମେ ଏହାକୁ ଦେଖିଲା ପରେ, ତୁମେ ଅନୁଭବ କରିବ ଯେ ତୁମେ କେବେ ବି ଏହାର ସମକକ୍ଷ ହୋଇପାରିବ ନାହିଁ, ତେଣୁ ତୁମେ ଏହାକୁ କଦାପି ଭୁଲିବା ଉଚିତ ନୁହେଁ , କଦାପି କୌଣସି ଭୟ, ବ୍ୟାକୁଳତା, ଅନୁତାପ, ପଶ୍ଚାଦପଦ କିମ୍ବା ଯନ୍ତ୍ରଣା ମଧ୍ୟ ଅନୁଭବ କରିବା ଉଚିତ ନୁହେଁ। ଯଦି ଜଣେ ଏହି ଦିବ୍ୟ କୃପା ସହିତ ଏକାତ୍ମ ହୋଇଯାଏ, ଯଦି ସିଏ ଏହାକୁ ସବୁଠାରେ ଦେଖେ, ତେବେ ସିଏ ଏକ ପରମ ଆନନ୍ଦ, ସର୍ବ-ଶକ୍ତିମାନତା ଏବଂ ଅସୀମ ସୁଖର ଜୀବନ ଜିଇଁବା ଆରମ୍ଭ କରିବ। ଏବଂ ତାହା ହିଁ ଦିବ୍ୟ କାର୍ଯ୍ୟରେ ସର୍ବୋତ୍ତମ ସହଯୋଗ ହେବ।" ଶ୍ରୀମା : TMCW-୮/ପ୍ରଶ୍ନ ଏବଂ ଉତ୍ତର-୧୯୫୬/ପୃଷ୍ଠା-୨୫୦ ଛାତ୍ରଛାତ୍ରୀ ଏବଂ ଶିକ୍ଷକମାନେ ସ୍ମରଣ ରଖିବା ଉଚିତ ଯେ (୧) ଯିଏ ଅସୀମକୁ ନିର୍ବାଚନ କରେ ସିଏ ଅସୀମଙ୍କ ଦ୍ୱାରା ନିର୍ବାଚିତ ହୋଇସାରିଛି, (୨) ଜୀବନରେ ପସନ୍ଦ-ଅପସନ୍ଦ ନ ରଖି ନିଜ ପ୍ରକୃତିରେ ପୂର୍ଣ୍ଣ ସମତା ପ୍ରତିଷ୍ଠା କରିବା ପବିତ୍ର ଏବଂ ପୂର୍ଣ୍ଣାଙ୍ଗ ଯନ୍ତ୍ରର ଲକ୍ଷଣ, (୩) ଆଶା ଓ ଉତ୍ସାହ ମ୍ଲାନ ହେବା ନିଜ ଚୈତ୍ୟ ସତ୍ତାଠାରୁ ଦୂରେଇ ଯିବାର ସଙ୍କେତ ଅଟେ, (୪) ଭଗବାନ ସଦାସର୍ବଦା ସାଥୀରେ ଅଛନ୍ତି ଏବଂ ସେହି ଅପରାଜେୟ ମାର୍ଗଦର୍ଶକଙ୍କ ସହ ଶେଷ ପରିଣାମ କଦାପି ବ୍ୟର୍ଥ ହେବନାହିଁ, (୫) ସବୁକିଛିକୁ ଗ୍ରହଣ କରି ମଧ୍ୟ କୌଣସିଥିରେ ଆସକ୍ତ ନ ହୋଇ ପ୍ରତ୍ୟେକ ବସ୍ତୁରେ ଈଶ୍ୱରଙ୍କ ଉପସ୍ଥିତି ଅନୁଭବ କରିବା ଆବଶ୍ୟକ, (୬) ଜୀବନର ସବୁଠାରୁ ବଡ଼ ଅସୁବିଧାଗୁଡ଼ିକ ହିଁ ଆଧ୍ୟାତ୍ମିକ ଉପଲବ୍ଧିକୁ ଅଧିକ ପୂର୍ଣ୍ଣାଙ୍ଗ କରିବାର ସର୍ବୋତ୍ତମ ସୁଯୋଗ ଅଟନ୍ତି ଏବଂ (୭) ଦିବ୍ୟ କୃପା ସବୁକିଛି ପଛରେ ରହି ପରିଚାଳିତ କରୁଛି ଏବଂ ଏହା ସହିତ ଏକାତ୍ମ ହେଲେ ଜୀବନ ପରମ ଆନନ୍ଦ ଓ ଅସୀମ ସୁଖରେ ପରିପୂର୍ଣ୍ଣ ହୋଇଯାଏ । ୩) ଜଗତଜନନୀ ଦିବ୍ୟମାତା ସାବିତ୍ରୀଙ୍କଠାରୁ ପ୍ରାପ୍ତ ସାତୋଟି ଶିକ୍ଷା: ୧) "She knew that first she must discover her soul. Only who save themselves can others save." Savitri-501 ଓଡ଼ିଆ ଅନୁବାଦ: "ସେ ଜାଣିଥିଲେ ଯେ ପ୍ରଥମେ ତାଙ୍କୁ ନିଜ ଆତ୍ମାର ଆବିଷ୍କାର କରିବାକୁ ହେବ। ଯେଉଁମାନେ ନିଜକୁ ରକ୍ଷା କରନ୍ତି, କେବଳ ସେହିମାନେହିଁ ଅନ୍ୟକୁ ରକ୍ଷା କରିପାରିବେ।"" ଆଧ୍ୟାତ୍ମିକ ରୂପ: "ସାବିତ୍ରୀ ଅବଗତ ଥିଲେ ଯେ ପ୍ରଥମେ ତାଙ୍କୁ ସ୍ୱୀୟ ଆତ୍ମତତ୍ତ୍ୱର ଅନ୍ୱେଷଣ କରିବାକୁ ହେବ। କାରଣ ଆତ୍ମାକୁ ପାଇଥିବା ବ୍ୟକ୍ତି କେବଳ ନିଜକୁ ଓ ଅନ୍ୟମାନଙ୍କୁ ସୁରକ୍ଷା ଦେଇପାରିବେ । " ୨) "She knew she must not clutch that happiness" Savitri-472 (She renounced the happiness of Supreme abode, Paramdham .) ଓଡ଼ିଆ ଅନୁବାଦ: "ସାବିତ୍ରୀ ଜାଣିଥିଲେ ଯେ ସେହି ସୁଖକୁ ସେ ଜାବୁଡ଼ି ଧରି ରଖିବେ ନାହିଁ" (ସେ ପରମଧାମର ସର୍ବୋଚ୍ଚ ସୁଖକୁ ତ୍ୟାଗ କରିଥିଲେ) ଆଧ୍ୟାତ୍ମିକ ରୂପ: "ସାବିତ୍ରୀ ଜାଣିଥିଲେ ଯେ ସେ ସେହି ପରମାନନ୍ଦ ପ୍ରତି ଆସକ୍ତ ହେବେ ନାହିଁ" (ସେ ପରମଧାମର ସୁଖକୁ ପରିତ୍ୟାଗ କରିଥିଲେ) ୩) "She knew herself the Beloved of the Supreme:" Savitri-525 ଓଡ଼ିଆ ଅନୁବାଦ: "ସେ ନିଜକୁ ପରମେଶ୍ୱରଙ୍କର ପ୍ରିୟତମା ବୋଲି ଜାଣିଥିଲେ:" ଆଧ୍ୟାତ୍ମିକ ରୂପ: "ସାବିତ୍ରୀ ନିଜକୁ ପରମବ୍ରହ୍ମଙ୍କର ପରମ ପ୍ରିୟା ବୋଲି ଜାଣିଥିଲେ:" ୪) "She had found herself, she knew her being’s aim." Savitri-532 ଓଡ଼ିଆ ଅନୁବାଦ: "ସାବିତ୍ରୀ ନିଜକୁ (Psychic being) ପାଇ ସାରିଥିଲେ, ସେ ତାଙ୍କ ଜୀବନର ଲକ୍ଷ୍ୟ ଜାଣିଥିଲେ।" ଆଧ୍ୟାତ୍ମିକ ରୂପ: "କେବଳ ଆତ୍ମାକୁ ପାଇଥିବା ବ୍ୟକ୍ତିହିଁ ନିଜ ଲକ୍ଷ୍ୟ ବିଷୟରେ ସଚେତନ। ଲକ୍ଷ୍ୟ ବିହୀନ ମଣିଷଙ୍କର ଜୀବନ ଦୁଖପୁର୍ଣ୍ଣ ଅଟେ।" ୫) "It (Savitri's heart) saw the One and knew that all was He" Savitri-556 ଓଡ଼ିଆ ଅନୁବାଦ: "ଏହା (ସାବିତ୍ରୀଙ୍କ ହୃଦୟ) ସେହି ଜଣଙ୍କୁ ହିଁ ଦେଖିଲା ଏବଂ ଜାଣିଲା ଯେ ସବୁ କିଛି ସେହି ହିଁ ଅଟନ୍ତି" ଆଧ୍ୟାତ୍ମିକ ରୂପ: "ତାଙ୍କର (ସାବିତ୍ରୀଙ୍କ) ଅନ୍ତଃକରଣ ସେହି ଅଦ୍ୱିତୀୟ ପରମାତ୍ମାଙ୍କୁ ଦର୍ଶନ କଲା ଏବଂ ଜାଣିଲା ଯେ ସର୍ବଂ ଖଳ୍ୱିଦଂ ବ୍ରହ୍ମ (ସମସ୍ତ ଚରାଚର ବିଶ୍ୱ ସେହି ହିଁ ଅଟନ୍ତି)" ୬) "She knew not self, forgotten was Savitri... Her aim, joy, origin, Satyavan alone." Savitri-579 ଓଡ଼ିଆ ଅନୁବାଦ: "ସେ ନିଜକୁ ଜାଣି ନଥିଲେ, ସାବିତ୍ରୀ ନିଜକୁ ଭୁଲିଯାଇଥିଲେ... କେବଳ ସତ୍ୟବାନ ହିଁ ଥିଲେ ତାଙ୍କର ଲକ୍ଷ୍ୟ, ଆନନ୍ଦ ଓ ଉତ୍ସ।" ଆଧ୍ୟାତ୍ମିକ ରୂପ: "ସାବିତ୍ରୀଙ୍କର ଅହଂବୋଧ ଲୁପ୍ତ ହୋଇଥିଲା, ପରମ ଚେତନାରେ ପ୍ରତିଷ୍ଠିତ ସାବିତ୍ରୀ ଜାଣିଥିଲେ... କେବଳ ପରମାତ୍ମା ସତ୍ୟବାନ ହିଁ ତାଙ୍କର ଏକମାତ୍ର ଲକ୍ଷ୍ୟ, ଆନନ୍ଦ ଓ ପରମ ଆଶ୍ରୟ।" ୭) "She knew herself eternal without birth." Savitri-586 ଓଡ଼ିଆ ଅନୁବାଦ: "ସେ ନିଜକୁ ଜନ୍ମରହିତ ଏବଂ ଚିରନ୍ତନ ବୋଲି ଜାଣିଥିଲେ।" ଆଧ୍ୟାତ୍ମିକ ରୂପ: "ସାବିତ୍ରୀ ନିଜକୁ ଅଜନ୍ମା ଏବଂ ସନାତନ ବୋଲି ଅନୁଭବ କରିଥିଲେ।" ସାବିତ୍ରୀ ଜାଣିଥିଲେ ଯେ (୧) ପ୍ରଥମେ ତା ଙ୍କର ଆତ୍ମାକୁ ଆବିଷ୍କାର କରିବାକୁ ହେବ, (୨) ସେ ପରମଧାମର ସୁଖକୁ ପରିତ୍ୟାଗ କରିଥିଲେ, (୩) ସେ ନିଜକୁ ପରମେଶ୍ୱରଙ୍କର ପ୍ରିୟତମା ବୋଲି ଜାଣିଥିଲେ, (୪) ଲକ୍ଷ୍ୟ ସମ୍ବନ୍ଧରେ ସେ ଅବଗତ ଥିଲେ, (୫) ସେ ଅନୁଭବ କଲେଯେ ସମଗ୍ର ସଚରାଚର ବିଶ୍ୱ ପରମାତ୍ମାମୟ ଅଟନ୍ତି, ବାସୁଦେବ ସର୍ବମିତି, (୬) ତାଙ୍କର ଲକ୍ଷ୍ୟ, ଆନନ୍ଦ ଓ ଉତ୍ସ କେବଳ ପରମାତ୍ମା ସତ୍ୟବାନ ଏବଂ (୭) ସେ ନିଜକୁ ଅଜନ୍ମା ଏବଂ ସନାତନ ବୋଲି ଅନୁଭବ କରିଥିଲେ। ଓଁ ତତ୍ ସତ୍ ୪) ଓଡ଼ିଆ ଆଧ୍ୟାତ୍ମିକ ଗ୍ୟାଲେରୀ: Spiritual Happiness The Bhagavad Gita (Odia) in Brief Power of Truth in Subconscient The Gita (Sanskrit, English, Odia) Supramentalised Life Energy ଦିବ୍ୟ ଜୀବନ Divine Love ଦିବ୍ୟ ପ୍ରେମ Intuitive Knowledge ଆରୋଜ୍ଞାନ -୧ Supramental Knowledge ଆରୋଜ୍ଞାନ - ୨ Love for the Divine ତତ୍ତ୍ଵମସି Harmony ଅସୀମଙ୍କ ଛନ୍ଦରେ ପରିବର୍ତ୍ତନଶୀଳ ଜଗତ Transformation କୋଷଗତ ରୂପାନ୍ତର The Future ପୃଥିବୀର ଭବିଷ୍ୟତ Body-consciousness undergoing the supramental transformation ଗୀତିନାଟ୍ୟ ସାବିତ୍ରୀ Concentration ପୂର୍ଣ୍ଣାଙ୍ଗ ଶିକ୍ଷାର କେନ୍ଦ୍ରୀୟ ସତ୍ୟ Supramental Sun ଦିବ୍ୟ ଜୀବନର କେନ୍ଦ୍ରୀୟ ସତ୍ୟ Guru ଭାରତ ଜଗତର ଗୁରୁ ହେବା ବିଧିନିର୍ଦିଷ୍ଟ Supramental Light in the Subconscient Sri Matri Dhyana Mandir I-01.08.2022 First response of the Inconscient to the Divine Force Sri Matri Dhyana Mandir II-01.08.2022 Supramental beauty in the physical Sri Matridhyana Mandir-01.08.2024 Supramental Action ଦିବ୍ୟ ସତ୍ୟ Krishna's light in the Overmind The Most Important Verse of the Gita from each Chapter (18 Chapters) Integral Immortality The Most Important Verse of Savitri from each Canto (49 Cantos) Skill in Integral Work ପୃଥିବୀର ଆଧ୍ୟାତ୍ମିକ ଇତିହାସ Supramental Action The Mother book first cha pter Seeking for support only in the Divine ଜିଜ୍ଞାସୁର ପ୍ରଶ୍ନ Divine Help ସାତୋଟି ମାର୍ଗଦର୍ଶିକା/seven guidelines (ସତ୍ୟବାନ ସାବିତ୍ରୀଙ୍କୁ କହିଲେ) "କିନ୍ତୁ ତୁମେ ଆସିଛ ଏବଂ ନିଶ୍ଚିତ ଭାବେ ସବୁକିଛି ବଦଳିଯିବ: ମୁଁ ତୁମର ସ୍ୱର୍ଣ୍ଣିମ ଅବୟବରେ ବିଶ୍ୱଜନନୀଙ୍କୁ ଅନୁଭବ କରିବି ଏବଂ ତୁମର ପବିତ୍ର ବାଣୀରେ ତାଙ୍କର ଜ୍ଞାନ ଶ୍ରବଣ କରିବି। ଶୂନ୍ୟତାର ସନ୍ତାନ ଭଗବାନଙ୍କ ମଧ୍ୟରେ ପୁନର୍ଜନ୍ମ ଲାଭ କରିବ, ମୋର ଜଡ଼ ସତ୍ତା ଅଚେତନତାର ସମାଧିରୁ ମୁକ୍ତ ହେବ।" — ସାବିତ୍ରୀ, ପୃଷ୍ଠା - ୪୦୬ "ଉନେଇଶ ବର୍ଷ ବୟସରେ ଶ୍ରୀମା" “ଏହା କେବେ ଭୁଲିଯିବା ନାହିଁ ଯେ, ଆଶ୍ରମ ଭିତରେ ଓ ବାହାରେ, ଯଦି ତୁମେ ଏକ ସୁଖୀ ଜୀବନଯାପନ କରିବାକୁ ଚାହଁ, ତେବେ ତୁମକୁ ତୁମର ନିମ୍ନ ପ୍ରକୃତିର ପ୍ରଭୁ ହେବାକୁ ପଡିବ ଏବଂ ତୁମ କାମନା ଏବଂ ପ୍ରାଣିକ ଆବେଗକୁ ନିୟନ୍ତ୍ରଣ କରିବାକୁ ପଡିବ; ନଚେତ୍ ତୁମ ଦୁଃଖ ଏବଂ ଅସୁବିଧାର କୌଣସି ଅନ୍ତ ରହିବନାହିଁ।" ଶ୍ରୀ ମା The Mother’s Centenary Works/Vol-14/p-255 “ଆଶ୍ରମ କେବଳ ଯୋଗ ପାଇଁ ଏବଂ ଏକ ଆଧ୍ୟାତ୍ମିକ ଉଦ୍ଦେଶ୍ୟ ପାଇଁ ବିଦ୍ୟମାନ; ଏହା ଏକ ରାଜନୈତିକ କିମ୍ବା ସାମାଜିକ କିମ୍ବା ଧାର୍ମିକ ଅନୁଷ୍ଠାନ ନୁହେଁ ଏବଂ ଏହା ଏହି ସମସ୍ତ କାର୍ଯ୍ୟକଳାପରୁ ଦୂରେଇ ରହିଥାଏ, ଏହାର ଅସ୍ତିତ୍ୱ ପାଇଁ ଏହି ନିବାରଣ ନିହାତି ଆବଶ୍ୟକ| ଯଦି କୌଣସି ଆଶ୍ରମ ସଦସ୍ୟ ରାଜନୀତି, ପରିବାର ଓ ଧର୍ମ ସହିତ ଜଡ଼ିତ ହୁଅନ୍ତି, ଏହା ନିଜେ ଆଶ୍ରମ ପରିଚାଳନାକୁ କ୍ଷତି କରେ ଏବଂ ଏହାର କାର୍ଯ୍ୟକଳାପ ଯୁକ୍ତିଯୁକ୍ତ ମନେହୁଏନାହିଁ, ଏବଂ ଯଦି ସେହି ପ୍ରକାରର ପ୍ରଭାବ କିମ୍ବା ଆସକ୍ତି ଭାବନା ସୃଷ୍ଟି ହୁଏ, ତେବେ ଏହାର ପରିଣାମ ଗମ୍ଭୀର ଆଧ୍ୟାତ୍ମିକ ପତନ ହୋଇପାରେ |” ଶ୍ରୀ ଅରବିନ୍ଦ CWSA-35/Letters on Himself and the Ashram/p-690 “ଏହି ଆଶ୍ରମ ଯୋଗ ପାଇଁ ଉଦ୍ଦିଷ୍ଟ, ସଙ୍ଗୀତ ମନୋରଞ୍ଜନ କିମ୍ବା ଅନ୍ୟାନ୍ୟ ସାମାଜିକ କାର୍ଯ୍ୟକଳାପ ପାଇଁ ନୁହେଁ। ଯେଉଁମାନେ ଆଶ୍ରମରେ ରହୁଛନ୍ତି ସେମାନେ ନୀରବ ଏବଂ ଶବ୍ଦ ବିହୀନ ଭାବରେ ବଞ୍ଚିବା ପାଇଁ ଅନୁରୋଧ କରାଯାଏ ଏବଂ ଯଦି ସେମାନେ ନିଜେ ଧ୍ୟାନ କରିବାକୁ ସକ୍ଷମ ନୁହଁନ୍ତି, ତେବେ ସେମାନେ ଅନ୍ତତଃ ଅନ୍ୟମାନଙ୍କୁ ଧ୍ୟାନ କରିବା ପାଇଁ ଛାଡି ଦେବା ଆବଶ୍ୟକ।” ଶ୍ରୀ ମା , TMCW-13/Words of the Mother-I/p-116 “କୌଣସି ସାମାଜିକ କିମ୍ବା ପାରିବାରିକ କର୍ତ୍ତବ୍ୟ ତୁଳନାରେ ଈଶ୍ୱରଙ୍କ ପ୍ରତି କର୍ତ୍ତବ୍ୟ ଅଧିକ ପବିତ୍ର; ଏହା ଅଧିକ ପବିତ୍ର କାରଣ ମାନବର ସାମୂହିକ ଜୀବନ ଭିତରେ ଏହାକୁ ପ୍ରାୟ ସମ୍ପୂର୍ଣ୍ଣ ଭାବେ ଅଣଦେଖା କରାଯାଏ କିମ୍ବା ଭୁଲ ବୁଝାଯାଏ ।“ ଶ୍ରୀ ମା , TMCW-14/Words of the Mother-II/p-286 "ଜୀବାତ୍ମା ଭଗବାନଙ୍କ, ଏବଂ କେବଳ ଭଗବାନଙ୍କ ଆଜ୍ଞା ପାଳନ ଏବଂ ସେବା କରିବାକୁ ବାଧ୍ୟ। ଯଦି ଭଗବାନ୍ ଏହାକୁ ପରିବାର, ଦେଶ କିମ୍ବା ମାନବତା ପାଇଁ କାମ କରିବାକୁ ନିର୍ଦ୍ଦେଶ ଦିଅନ୍ତି, ତେବେ ଏହା ଠିକ୍ ଅଛି ଏବଂ ସେ ବନ୍ଧନଗ୍ରସ୍ତ ନ ହୋଇ ଏହା କରିପାରିବ... ଯଦି ଈଶ୍ଵରଙ୍କ ଠାରୁ ଆଦେଶ ଆସିନଥାଏ, ତେବେ ଏହି ବ୍ୟକ୍ତି ସକଳଙ୍କ ସେବା କରିବା କେବଳ ସାମାଜିକ ଏବଂ ନୈତିକ ପରମ୍ପରା ପାଳନ କରିବା ହୋଇଥାଏ।" ଶ୍ରୀ ମା 17 December 1969, The Mother’s Centenary Works (second edition)/Vol-10/p-283 "ମୁଁ ପ୍ରସଙ୍ଗ ମନେ ରଖିନାହିଁ; କିନ୍ତୁ ମୁଁ ଭାବୁଛି ସେ [ଯୌଗିକ ସାଧନର ଲେଖକ] କହିବାର ଅର୍ଥ ହେଉଛି ଯେ ଯେତେବେଳେ ଜଣେ ବ୍ୟକ୍ତିଙ୍କୁ ନିମ୍ନ ଧର୍ମରୁ ଓହରି ଯିବାକୁ ପଡ଼େ, ସେତେବେଳେ ତାଙ୍କୁ ପ୍ରାୟତଃ ତିନି ଗୁଣର ବିଧାନକୁ ଭାଙ୍ଗିବାକୁ ପଡ଼ିଥାଏ, ଯାହା ଦ୍ୱାରା ତିନି ଗୁଣର ଅତୀତ ଏକ ଆଧ୍ୟାତ୍ମିକ ଧର୍ମରେ ପହଞ୍ଚିବା ସମ୍ଭବ ହୁଏ। ଉଦାହରଣ ସ୍ଵରୁପ ସାମାଜିକ କର୍ତ୍ତବ୍ୟ, ଋଣ ପରିଶୋଧ କରିବା, ପରିବାରର ଯତ୍ନ ନେବା, ନିଜ ଦେଶ ସେବା କରିବାରେ ସାହାଯ୍ୟ କରିବା, ଇତ୍ୟାଦି ତିନି ଗୁଣର ବିଧାନ। ଯେଉଁ ବ୍ୟକ୍ତି ଆଧ୍ୟାତ୍ମିକ ଜୀବନ ଆଡ଼କୁ ମୁହାଁଇଥାଏ, ତାଙ୍କୁ ପ୍ରାୟତଃ ଏସବୁକୁ ପଛରେ ଛାଡ଼ିବାକୁ ପଡ଼ିଥାଏ ଏବଂ ତାଙ୍କର ଏହି ଅଧର୍ମ ପାଇଁ ତାଙ୍କୁ ଅନେକ ଲୋକଙ୍କ ଦ୍ୱାରା ନିନ୍ଦାର ସମ୍ମୁଖୀନ ହେବାକୁ ପଡ଼େ। କିନ୍ତୁ ଯଦି ସେ ଏହି ଅଧର୍ମ କରନ୍ତି ନାହିଁ, ତେବେ ସେ ସର୍ବଦା ନିମ୍ନ ପ୍ରକୃତିରେ ଆବଦ୍ଧ ବନ୍ଧନଗ୍ରସ୍ତ ଆତ୍ମା ହୋଇ ରୁହନ୍ତି - କାରଣ ସେଠାରେ ସର୍ବଦା କିଛି କର୍ତ୍ତବ୍ୟ କରିବାକୁ ପଡ଼ିଥାଏ - ଏବଂ ସେ କେବେବି ଏକ ଆଧ୍ୟାତ୍ମିକ ଧର୍ମ ଅବଲମ୍ବିତ ଜୀବନ ନିର୍ବାହ କରିପାରିବେ ନାହିଁ କିମ୍ବା କେବଳ ବୃଦ୍ଧ ଏବଂ ତାଙ୍କର ଦକ୍ଷତା ଦୁର୍ବଳ ହୋଇଗଲେ ଏହା କରିପାରିବେ।" ଶ୍ରୀ ଅରବିନ୍ଦ CWSA-28 / ଯୋଗ ସମ୍ବନ୍ଧିତ ପତ୍ରାବଳୀ -I / p-438-439 ଉପରୋକ୍ତ ବାର୍ତ୍ତା ସୂଚାଇଥାଏ ଯେ ପ୍ରକୃତ ଦୈବୀ ଆହ୍ୱାନକୁ ପ୍ରାୟତଃ ଆଖପାଖର ଦୁନିଆ ଦ୍ୱାରା ଉପହାସ କରାଯାଇଥାଏ, ତେଣୁ ଏହି ଆହ୍ୱାନକୁ ଯୋଗ୍ୟ ଏବଂ ସମର୍ଥ ଆତ୍ମାମାନଙ୍କ ଦ୍ୱାରା ଏକାନ୍ତରେ ଓ ଗୋପନୀୟ ଭାବରେ କାର୍ଯ୍ୟକାରୀ କରାଯାଇଥାଏ। "ଏହି ଆଶ୍ରମର ହିନ୍ଦୁ ଧର୍ମ କିମ୍ବା ସଂସ୍କୃତି ଅଥବା କୌଣସି ଧର୍ମ କିମ୍ବା ଜାତୀୟତା ସହିତ କିଛି ସମ୍ପର୍କ ନାହିଁ। (1) ଭାଗବତ ସତ୍ୟ (ଦିବ୍ୟ ସତ୍ୟ), ଯାହାକି ସମସ୍ତ ଧର୍ମ ପଛରେ ଥିବା ଆଧ୍ୟାତ୍ମିକ ବାସ୍ତବତା ଏବଂ (୨) ଅତିମାନସର (ସୁପ୍ରାମେଣ୍ଟାଲ୍) ଅବତରଣ, ଯାହା କୌଣସି ଧର୍ମକୁ ଜଣା ନାହିଁ, କେବଳ ସେହିଗୁଡ଼ିକ ହିଁ ଭବିଷ୍ୟତର କାର୍ଯ୍ୟର ଭିତ୍ତିଭୂମି ହେବ।" (ଏଠାରେ ଦିବ୍ୟ ସତ୍ୟ ଓ ପବିତ୍ର ଅତିମାନସର (ସୁପ୍ରାମେଣ୍ଟାଲ୍) ଅବତରଣ ପୂର୍ଣ୍ଣ ଯୋଗର ଭିତ୍ତିଭୂମି।) ଶ୍ରୀ ଅରବିନ୍ଦ CWSA-35/Letters on Himself and the Ashram/p-701 “ଆମେ ଏଠାରେ ସମସ୍ତ କାମନା ଓ ବାସନା ତ୍ୟାଗ କରି ଈଶ୍ଵରଙ୍କ ଆଡକୁ ମୁହାଁଇବା ଏବଂ ଈଶ୍ଵରଙ୍କ ପ୍ରତି ସଚେତନ ହେବା ପାଇଁ ଆସିଛୁ । ଆମ ଜୀବନରେ ଈଶ୍ଵରଙ୍କୁ ଅନୁଭବ କରିବା ଏବଂ ପ୍ରକାଶ କରିବା ହେଉଛି ପ୍ରକୃତ ମାର୍ଗ, ପଶୁବତ୍ ବିଲେଇ ଏବଂ କୁକୁର ପରି ଜୀବନ ବଞ୍ଚିବା ନୁହେଁ।” ଶ୍ରୀ ମା The Mother’s Agenda-30.03.1972

The Descent "Make the abysm a road for Heaven’s descent ," Savitri-172 "He stood fulfilled on the world’s highest line Awaiting the ascent beyond the world, Awaiting the descent the world to save." Savitri-319 (This experience of S.A. Maa Krishna took place while conducting a group meditation in the school premises on 12.11.2000.) Q:- What happened during yesterday evening's meditation ? Yesterday, it was a rare experience in meditation. It took all the children to Brahman consciousness. You can ask what happened to them individually. When I started first meditation I saw that all were in a disturbed state. Exactly at 6.00 p.m. the meditation started (from 6.00 p.m. to 6.30 p.m.). I saw during meditation that nothing happened... So in a subtle manner, I tried to see with everybody where from disharmony was generating and saw three boys P, A & S were creating the disharmony. Yes, during the meditation, I didn’t undergo a deep state. Even though the meditation was not deep but there was also no irritation, because in the whole being a deep Peace was descending. It was peace, not the force, just after sitting in meditation, peace descended, peace entered into the entire body, leading the whole body to a calm state. Even though there was no deep meditation, it did not matter much due to the prevailing peace. Peace was descending, but force was not descending. Peace was different from force, as force will press you…. force is such a thing that those who have experienced it can only feel. As there was peace, there was Ananda also. Then, after meditation with my eyes closed, I was just concentrating on Sri Aurobindo, and in that time I saw immediately in front of my eye a Virata Rupa (a huge shape) of Sri Aurobindo . I saw Sri Aurobindo exactly in the shape of Viswa Rupa of the Gita , (Vision of the World-Spirit), only Sri Aurobindo , in a huge shape, he was sitting. He was sitting in a chair as he usually sits, but the sitting shape has turned huge. Huge, huge…. There was nothing except Him…. Nothing except Him. He was covering the whole world. He had covered the entire earth. His shape was so Virata that nothing was seen without Him. Q:- Did you see the vision with your eyes opened or closed ? Eyes were closed. Then I was seeing blue color, not blue color, but sky blue color light, along with Sri Aurobindo . Q:- Was the blue light in his body ? No, I was seeing Sri Aurobindo and that light. Then I wanted to recite a mantra .. After seeing this Virata Rupa, lip was dumb founded. After some time, I was able to utter O-o-o-m, while uttering this O-o-o-M, I saw a Virata OM (huge shape of OM) replacing Sri Aurobindo. And Sri Aurobindo’s shape had vanished. Sri Aurobindo’s shape turned into a huge OM. Q:- Which mantra were you chanting? Only OM , only OM , with the chanting OM, everything turned to OM . Q:- Were there multiple OM in every object ? No, only one OM, OM was covering everything, the earth. It was a rare and new experience. Only one OM covering everything, Virata OM . OM was radiating towards everywhere. Q:- Which color ? Golden and blue. Q:- Blue is in the background ? Yes, same as I saw Sri Aurobindo . Q:- It means OM was written in Golden color ? It was radiating in golden color, it was reddish gold, red color was also visible. It was radiating towards every side, which I can see even now! Then I tried to repeat a mantra, but it was not possible. This OM chanting persisted for some time. Then I was able to repeat this mantra: ‘Om Sri Aurobindam charanau saranam prapadye Sri Mata Sri Aurobindaya Namah. ’ It was difficult to come back to the rhythm of the mantra , but after uttering the word Om Sri Aurobindam Charanau ….torrents of Force rushed in a continuous manner, it was such a torrent that it was a rainfall. It was like a rain of Light and Force, I was feeling the force was entering each cell of the body. Not through the head, it was through the whole body force was entering, the whole body. While uttering this mantra three to four times, I observed P, who was reciting it without harmony, so I directed him to go out of the room. Then the chanting continued. Then I saw A was creating a disturbance, so I directed him to go out of the room. It felt as if I had gone completely to another world along with the boys. Nobody was having any existence there, only the Divine was there. That force and that cosmic….that transcendental force was felt completely. After the descent of force, I observed jnana (divine knowledge) was descending continuously. Then I saw near the head of each child the OM. Q:- You saw OM near everybody’s head? Yes. After the descent of the Divine force, Jnana (knowledge) descended. When Knowledge descended, I started speaking. What I spoke that time I don’t remember now. Then I saw that near everybody’s head, the OM has occupied a place. That big OM slowly entered into everybody in the shape of small OM in the form of jnana . Then I repeated this mantra . “Om Aham Brahmasmi ” (which means I am Brahman. ) It was a new experience. I told the children that you all are Brahman, we all have come from the Supreme and one day we will return again to the Supreme. Without him, we do not have any existence. So we all should merge in Him, without That there is no other way. That is why we are all Brahman. We are THAT only and nothing else. Q:- When you repeated ‘Om Aham Brahmasmi’ what happened ? At that time, another boy, S created a disturbance. So I directed S to go out of the room. Then, while merged in this mantra, I again saw another boy Sg. created a disturbance through chanting the mantra. But I saw force is entering the body of Sg., so I indicated him to keep quiet. Then I witnessed another rare experience. The OM residing over the forehead of each participant, and thereafter it started moving slowly to their heart centre. When the OM reached the heart centre, I saw it extinguished. Q:- Was the OM entering through head ? No, the Om was entering through the forehead with each individual and vanished near the heart centre. From the head the knowledge descended and it took everybody towards the realisation of the Brahman . Up to this, I observed that the force was still descending into the atmosphere. After sitting for ten minutes, I saw them one by one coming to me to do pranam. While receiving that pranam I felt my non-existence and only the Divine is there and I am that Brahman. Brahman is merging into the Brahman . So I witnessed the Brahman doing pranam to Brahman . It was 7.30 p.m. and it seemed one and half hours had passed very quickly. This experience gave me a lot of strength. I am surrendering this experience at the Feet of The Mother and Sri Aurobindo. OM TAT SAT The Descent OM SRI AUROBINDO MAA 2.11.2000 Dear Maa Krishna , Thank you very much for your loving letter of 27th October enclosing the first (and significant) issue of “The Descent” . The Mother says, “IT IS MOST USEFUL AND IMPRESSIVE AND WILL CONTINUALLY GROW IN STRENGTH.” PROFOUND GRACE AND BLESSINGS. Truly, every sincere effort is a Victory and every sustained effort is a magnificent Victory. A friend sent me a Diwali Card with a very nice message. It was: “SUCCESS IS A JOURNEY NOT A DESTINATION!” You know the way, you know the journey and your trust and love for The Mother & Sri Aurobindo is true and sustained. This is truly a victory. More and more devoted persons will benefit from ‘The Descent’ as the years go by. Time is really of little consequence as The Mother controls Time within Her power. All will be achieved for all is Her wonderful and delightful Dream. We fly in Her Sky of Supramental Light and swim with power & determination in Her Oceans of ecstasy. From within our hearts, She Transforms and in our silenced mind Sri Aurobindo vibrates the truth of Sat Chit Ananda . Please convey my love to Bikram (and to Prasant & other boys). My love to you. At Their Feet, Signed Anurakta. N.B. One may note that the Mother, our primary Source, had deputed Sri K. Anurakta as our Spiritual Fosterer and secondary Source. Regarding the secondary Source, Sri Aurobindo wrote, "This will be to him (a Sadhaka) his exceeding good fortune if he can meet one who has realised or is becoming That which he seeks for and can by opening to it in this vessel of its manifestation himself realise it." (CWSA-23/The Synthesis of Yoga/p-130) Sri K. Anurakta had insisted us, "Since The Mother has given you a special work directly for the Divine, so the Ashram should be sealed against all the disturbing human presence and adverse circumstances." He further advised to keep the Ashram atmosphere captive from world influence. When we informed Sri K. Anurakta that Sri Matriniketan Ashram aspires to become a Virgins' Fortress; hearing this, without any reply, he entered a deep trance. 1. First Issue of The Descent, October 2000 2. Ashram INAUGURAL ISSUE, February 2003 3. THE DESCENT, A Wearisome Book, Feb-2011 4. THE DESCENT APRIL- 2024 5. THE DESCENT AUGUST 2024 6. THE DESCENT-November-2024 7. THE DESCENT-FEB- 2025 8. THE DESCENT-APRIL- 2025 9. THE DESCENT-AUGUST- 2025 10. THE DESCENT SEPTEMBER 2025 11. THE DESCENT NOVEMBER 2025 12. THE DESCENT NEW YEAR 2026 13. THE DESCENT FEBRUARY 2026 14: THE DESCENT APRIL 2026 15: THE DESCENT AUGUST 2026 16: THE DESCENT NOVEMEBER 2026 Utility of The Descent Integral Yoga enlarges and modifies this feeling that untrained intellect is insufficient to understand the overhead truth and proposes²⁶ that the mystery of written truth can be easily understood if one’s Psychic being and Spiritual being are open or if buddhi , intelligent will, is sufficiently purified. If one will read or study Shastras or Their Teachings with the help of intellect or the three gunas, then that exercise followed by restlessness and fatigue, is identified as tamaso-sattwic action. Or if the written truths are not ‘constantly renewed, relived, their stuff of permanent truth constantly reshaped and developed in the inner thought and spiritual experience of a developing humanity,’³⁵ then they become ‘monuments of the past, but have no actual force or vital impulse for the future.’³⁵ If he will translate¹⁰ them into mother tongue or restate¹¹ them through formulation of trained mind and purified intellect, then that exercise ‘becomes a science and art of spiritual living’³⁶ and it is identified as sincere sattwic effort in order to understand²⁶ written truth and to trace a path of his own Sadhana ²⁸ respectively. Or a large-scale entry into Their Teachings can give a brief Supramental touch and this touch can be prolonged by the development and densification of the subtle body. If he receives overhead Spiritual support for above two actions after (prolonged) concentration, contemplation and meditation, then that exercise is identified as a Divine action from higher planes of Consciousness. In the passage of time, he waits till sattwic mind’s construction and its constant element of falsity, half-light, half-truth, twilight and limitations are replaced by the higher and wider creative knowledge from within and above. His persistent effort to reveal immortal Words,¹² arrives at their perfection when all his wisdom is a dictation, command and adesh from the Supreme alone. Thus, he prevents the written truth from becoming a dead convention and customised Religion and by constant restatement of the written truth, he retraces a Spiritual path of his own. A Sadhaka of integral Yoga becomes accountable in his thought and action to his Self, World and the Divine by opening, holding and noting down the new overhead Wisdom, overhead Will and overhead Love, which will further assist in tracing a Spiritual path of his own. The Gita proposes that tapasya through body or physical education and tapasya through mental self-control or mental education must accompany tapasya through speech and restatement of the written truth.¹⁵⁰ It further clarifies that ‘As much use as there is in a well with water in flood on every side, so much is there in all the Vedas for the Brahmin who has the knowledge.’¹²⁷ ‘All Shastra is the outcome of past experience and a help to future experience. It is an aid and a partial guide.’¹²⁶ All the written Truths are ‘a means, not an end’¹⁴⁰ and an incomplete account¹³⁹ of an eternal unfolding of endless Truth. They are like seed¹⁴⁶ of the banyan tree and a temporary scaffold;¹⁰ ¹ if practiced through long years of concentration, contemplation and meditation, then this exercise can end in a mighty manifestation of a banyan tree and a permanent emergence of invisible ‘double ladder’¹⁰ ¹ linking the gulf between Sachchidananda plane and the Inconscient plane. In order to prevent the written truth from becoming old, obsolete, past untouched monument¹⁰ ⁰ and a dead convention or from becoming customised Religion,¹⁰⁰ it must be constantly restated through the overhead descent of Supreme knowledge. OM TAT SAT References are taken from the book 'The Mother's Manifestation, ' whose manuscript can be downloaded here (References of first para: page-26, References of second para: page-266 ) “Night of April 12-13, 1962. Suddenly in the night I woke up with the full awareness of what we could call the Yoga of the world. The Supreme Love was manifesting through big pulsations, and each pulsation was bringing the world further in its manifestation. It was the formidable pulsations of the eternal, stupendous Love, only Love: each pulsation of the Love was carrying the universe further in its manifestation… All the results of the Falsehood had disappeared: Death was an illusion, Sickness was an illusion, Ignorance was an illusion--- something that had no reality, no existence… Only Love, and Love, and Love, and Love –immense, formidable, stupendous, carrying everything.” The Mother The Mother's Agenda/Vol-3/p-131 “At once, emerging, it (Psychic being) is ready and eager to break all the old ties and imperfect emotional activities and replace them by a greater spiritual Truth of love and oneness. It may still admit the human forms and movements, but on condition that they are turned towards the One alone. It accepts only the ties that are helpful, the heart’s and mind’s reverence for the Guru , the union of the God-seekers, a spiritual compassion for this ignorant human and animal world and its peoples, the joy and happiness and satisfaction of beauty that comes from the perception of the Divine everywhere. It plunges the nature inward towards its meeting with the immanent Divine in the heart’s secret centre and, while that call is there, no reproach of egoism, no mere outward summons of altruism or duty or philanthropy or service will deceive or divert it from its sacred longing and its obedience to the attraction of the Divinity within it. It (Psychic Being) lifts the being towards a transcendent Ecstasy and is ready to shed all the downward pull of the world from its wings in its uprising to reach the One Highest; but it calls down also this transcendent Love and Beatitude to deliver and transform this world of hatred and strife and division and darkness and jarring Ignorance. It opens to a universal Divine Love, a vast compassion, an intense and immense will for the good of all, for the embrace of the World-Mother enveloping or gathering to her her children, the divine Passion that has plunged into the night for the redemption of the world from the universal Inconscience. It is not attracted or misled by mental imitations or any vital misuse of these great deep-seated Truths of existence; it exposes them with its detecting search-ray and calls down the entire truth of divine Love to heal these malformations, to deliver mental, vital, physical love from their insufficiencies or their perversions and reveal to them their true abounding share of the intimacy and the oneness, the ascending ecstasy and the descending rapture.” Sri Aurobindo CWSA-23/The Synthesis of Yoga/p-156-157

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

“And nothing happens in the cosmic play But at its time and in its foreseen place.” Savitri-389 Objective in Detail “Our object (object of Integral Yoga) is to make the spiritual life and its experiences fully active and fully utilizable in the waking state and even in the normal use of the functions. But in the Rajayoga it tends to withdraw into a subliminal plane at the back of our normal experiences instead of descending and possessing our whole existence.” Sri Aurobindo CWSA-23/The Synthesis of Yoga/p-37 “In a certain sense it may be an error to speak of a goal anywhere in a progression which may well be infinite. Still we can conceive of an immediate goal , an ulterior objective beyond our present achievement towards which the soul in man can aspire. There lies before him the possibility of (1) a new birth; (2) there can be an ascent into a higher and wider plane of being and its descent to transform his members. (3) An enlarged and illumined consciousness is possible that shall make of him a liberated spirit and a perfected force — and, if spread beyond the individual, it might even constitute a divine humanity or else a new, a supramental and therefore a superhuman race. It is this (1) new birth (dvija ) that we make our (immediate) aim: (2) a growth into a divine consciousness is the whole meaning of our Yoga, (3) an integral conversion to divinity not only of the soul but of all the parts of our nature.” Sri Aurobindo CWSA-23/The Synthesis of Yoga/p-90 The increasing impulse of all individual life is to know, realise and master its own world and that urge of endless potentialities concealed within everything is an essential feature of the growing self-manifestation of the Divine in cosmic existence. All can serve the Divine, but few can dare to pursue The (Divine) Mother’s unfinished Yoga or Nature’s conscious integral Evolution in its entirety. Among those few who are entirely aware of the whole course of Her Yoga and Evolution, fewer can hold Her Supreme Force or fix the Eternal in time-made things and it is still the fewest to whom She reveals Her Integral and absolute Shakti in its entirety, samagram-mam.⁶ Mother Nature attempts universal Divine Incarnation or progressively manifests God in the human body by the emergence of concealed Consciousness through the diffusion of all Her human vessel but succeeds with the few through concentrated dynamic movement. The success of the few through intensive and swift evolution is the final promise and completest sanction of Nature towards the success of all or the Divinisation extended to the whole of humanity. This is a task left to the last Avatar to realise. The first object of integral Yoga is the Divine union and joy in the heart and Psychic transformation of nature in Ignorance by Purusha’s suffusion into Prakriti and experiencing the first reversal of Consciousness¹¹ through Divine action, liberation, freedom, creation and Ananda ; the second object is the Divine union in many sided world action, free enjoyment of cosmic unity and the Spiritual change of nature; thus, the second reversal of Consciousness¹² of intense joy through union of Ishwara and Ishwari is realised; the third object is Divinisation of Nature through inrush of Para Shakti and third reversal of Consciousness¹³ through fusion of dual power of the Divine, Brahman and Maya , leading the creation towards Supramental transformation and the utilisation of transformed individuality as centre of world transformation; the last object is the movement of Consciousness towards the source of Ananda through fourth reversal of Consciousness¹⁴ of experiencing the Origin of Existence through intense oneness of Sat and Chit . Thus, the complete realisation of Sachchidananda is the highest ascending Spiritual experience of integral Yoga, where the utmost fundamental awareness of identity, mutual inclusion and interpenetration of Consciousness would be inherent and all would be a direct action of Consciousness in Being itself, identical, intimate, intrinsically self-aware and all-aware. To repose in this last and highest summit of Omniscient and Omnipotent Bliss world permanently is in the end the supreme self-perfection of our evolving human Consciousness. This highest Consciousness is dynamised and the descending Spiritual experience of integral Yoga is the transformation of Subconscient and Inconscient Sheaths and the movement of the world towards conscious emergence of full Sachchidananda in its own creation. An Integral Yogi or the Divine’s dearest Child is at once a child, not doing any sadhana , but it is done for him due to his entire reliance on The Mother and the sadhaka of integral Yoga pursuing sadhana through renunciation, effort, concentration, consecration and askesis and he can serve as a link in between the Supreme Mother Consciousness and the earth consciousness. He is outwardly a mere man, Nara , and inwardly Divine, Narayana, shall preoccupy himself in the entire effort to reveal God in humanity, Nara-Narayana . One Integral Yogi is discerned from another from the degree of opening towards the Divine Shakti and capacity to receive, canalise, hold and assimilate it in his ‘universalised subtle body’⁷ for earth and men. The Mother is at once the Supreme Mother, the Chit Shakti, the Creatrix of the universe, not doing any sadhana and the Sadhaka of integral Yoga pursuing Her Sadhana in the body and a Mediatrix in between Sri Aurobindo’s sadhana and the World, and She draws heaven seeking and world shunning liberated Souls earthward to reconcile Self and Nature, fills in them the equal Divine Presence and builds in the abysm of Hell a road to Heaven. Sri Aurobindo is at once the Supreme Purusha, the Purushottama, carrying within Him the immutable, the unmanifest Divine, the Akshara Purusha and the mutable, the manifest Divine, the Kshara Purusha , and an Intermediary, the Guru , linking the disciples with the three Purushas and fusing Himself with the Supreme Prakriti , The Mother , for the highest action and delight of the Divine Lila. The Mother is the living representative of Consciousness by whose movement one will arrive at Sri Aurobindo , the living representative of the Being, the Supreme Self. Their relation is the union between Sat and Chit, leading the creation to Supreme Ananda. Supramental Consciousness, Vijnana , the Real-Idea inherent in all cosmic force and existence, is the fourth name²⁴ of the Divine activated through Their supreme relation linking the Sachchidananda to lower triple creation of Mind, Life and Body; if dynamised sufficiently, then the lower creation retains its lost Divinity and the Divine Life becomes practicable. The Divine attracts all human beings with four lures that of (1) earthly enjoyments, (2) the attraction towards Heaven beyond and its joy, (3) attraction towards ineffable self-existent play of Ananda , here in this earth, ihaiva²⁶ and (4) attraction of His Supreme reality of Oneness for which He created four Centres though not strictly divided, are that of the World, the Ascetics’ Fortress, the Divine Centre or the Ashram and the Virgin Mother’s Fortress. They allow us to take into account the total nature of man and recognise the legitimate and right place of this quadruple attraction through which reconciliation of Life and Spirit are worked out from birth to birth and man stands here with his highest aspiration at these four critical turning points to discover an evolutionary synthesis with Spiritual insight, largeness of view, symmetry and completeness of human life. These are the four stairs of Soul’s great adventure through which The Mother’s Shapeless Infinite Consciousness lures the Eternal to descend into the arms of Time and dynamises four kinds of progressive movements that of (1) moderate Spirituality through path of purification of intellect and emotion with the assistance of Science and Religion, (2) exclusive Spirituality through the path of indifference and renunciation with the aid of traditional schools of Yoga or later Vedantic Saints, (3) comprehensive Spirituality through the path of consecration and loss of ego of the Ancient Vedantic Seers and (4) Spirituality of cellular change and physical Immortality through the path of annulment of Self and Nature to find the Supreme transforming Light of the Veda, virgin Mother’s Yoga or Savitri’s Yoga. The Fortress of Moderate Spirituality: A mere man can elevate himself to the status of God either by slow evolution through long succession of rebirths or swift and concentrated evolution in this life, though the former effort always precedes the latter. It is safe for man to begin his conscious God-ward journey through a moderate path which is neither too extreme, dangerous and strenuous effort of Titans, nor that of the Gods with their superhuman thought and power, nor that of animals and birds who are driven by unthinking will, nor the senseless whirl of the inanimate Matter. So, he can experience progress, change, expansion and enlargement by the developmental urge discovered by the Mother-nature, either through Religion which is an unconscious Yoga of Nature through devotion or through Science which is an unconscious Yoga of Nature through intellect or through entry into spiritual thought and preparation, which is identified as integral Yoga for beginners. All noble and high Religions aim at transfiguration of son of men into son of God and are having three fundamental ways or three essential affirmations of approaching life that can be adopted with regard to our existence: Firstly, the belief in the immortality, the eternal persistence of the individual human Spirit apart from the body, that is our Supra-terrestrial or other worldly existence or an occult link through which all things are ordered, governed and harmonised in their fundamental relations and process; secondly, it is in Heavens beyond that we must seek our entire Divine fulfilment, and their other assertion of the kingdom of God or the kingdom of the perfect upon Earth must be put aside as delusion, or in any case, the Absolute, the Parabrahman is the origin and goal of all existence, that is our Supracosmic view of things; thirdly, an emphasis on the development of the Ethical and Spiritual being as the means of ascension and therefore the one proper business of this brief life in this world of Matter; during this temporary stay from birth to death we have to study the laws of becoming and take the best advantage of them to realise the dynamism and potentiality in us, that is our cosmic and Terrestrial existence. It is practically impossible for man taken as a race to guide his life permanently or wholly by the leading motive of any of these three mental attitudes towards life to the exclusion of the other two claims on his nature. Thus, one of the above three does not harmonise with the other two and by this disharmony, humanity is thrown into great perplexities of contradiction and hence subjects itself to doubt and denial. Integral Yoga rejects the above three limiting conclusions or unsatisfactory solutions that, after liberating Mind, Life and Soul within one, must turn from the unconquerable Material principle and from the intractable and unregenerate Earth to find elsewhere his Divine substance. In integral Yoga, a fourth fundamental theory is developed which is integration, synthesis and reconciliation of the above three Religious factors, which recognise the other states of Matter or an ascending series of the Divine gradations of substance and through acceptance of this higher law, the luminous and puissant material transfiguration is possible. In this last category would fall the view of Integral Spiritual Evolution where Supracosmic is accepted as source and support, the Supra-terrestrial or otherworldly for a condition and connecting link and the cosmic and Terrestrial for its field and circumstance, and with human 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. Infinite Being, Sat, loses itself in the appearance of non-being, Nihil and emerges in the appearance of a finite Soul, the Psychic Being in whom manifestation is felt as a necessity; Infinite Consciousness, Chit, loses itself in the appearance of a vast indeterminate Inconscience and emerges in the appearance of a superficial limited consciousness of Mind with inherent will, aim, endeavour and purpose; Infinite self-sustaining Force, Tapas, loses itself in the appearance of a chaos of atoms and emerges in the appearance of the insecure balance of a world of Vital with inherent life urge, tendency, desire and seeking; Infinite Delight, Ananda , loses itself in the appearance of an insensible Matter with inherent secret energy and emerges in the appearance of a discordant rhythm of varied pain, pleasure and neutral feeling of indifference in the Physical; Infinite Unity of Sachchidananda loses itself in the appearance of a chaos of multiplicity of Mind, Life and Body and emerges in a discord of forces and beings which seek to recover unity by possessing, dissolving and devouring each other. An integral Moderate Soul Seeker is made aware of transforming the apparent negations of Mind, Life and Body through the practice of Yoga. The three negations of Mind are identified as limitation of Consciousness (which gave birth to Pleasure, Pain and Indifference), Ignorance and Dualities are transformed in integral Yoga into Infinite Consciousness, Integral Knowledge and Oneness; of Life are identified as Death, Desire or Hunger and Incapacity are transformed in integral Yoga into Immortality, satisfied Delight and Omnipotence and of Physical are Ignorance, Inertia and Division, transformed in integral Yoga into Omniscience, Divine peace and tranquility and Unity. Every thought and impulse of an integral moderate is reminded in the language of the Kena Upanishad , “That is the Divine Brahman and not this which men here cherish and adore.”²⁰ He can enlarge his experience on Existence and its Source through entry into a practice followed by the experience of an all-inclusive Integral Divine and can ignite in him the spirit of Oneness through the triple Vedantic formula of atmani atmanam atmana of living for the Divine, by the Divine and in the Divine. His partial self-giving to the Divine shall culminate in integral self-giving through the method as proposed by the Mother , "Some give their soul to the Divine, some their life, some offer their work, some their money, a few consecrate all of themselves and all they have—soul, life, work, wealth; these are the true children of God. Others give nothing. These, whatever their position, power and riches are for the Divine purpose valueless cyphers.”²² His partial Divine union will culminate in Supreme Divine union through the method proposed by the Mother . “Three Steps towards the Supreme Identification. Give all you have, this is the beginning. Give all you do, this is the way. Give all you are, this is the fulfilment.”²⁷ The Ascetics’ Fortress: The Ascetics’ Fortress is born by following the later Vedantic doctrine of Illusionism and Asceticism, an impatience of heart and mind which seeks vehemently the One and denies the Many, receives the breath of the Spirit’s height and recoils from the secret of the Matter’s depth; it belittles the individual and the cosmos for the sole escape into Transcendence and neglects the building of the link principles that bridges the lower mental Maya with higher Supramental Maya . It is the revolt of Spirit against Matter and has dominated the Indian mind for last two thousand years and all have lived in the shadow of the three great Refusals, of the chain of Work, Karma , of bondage to the principle of rebirth, Punarjanma and of cosmic Illusion of life, Maya . Renunciation is identified as the sole path of Knowledge and the ultimate end of life for all is the garb of the Ascetic. A traditional Ascetic is an exclusive Spiritual seeker who returns by inaction and silence to the Spirit’s immobile liberty and ecstasy of Divine embrace, because of his revolt and disgust with the animal grossness and mud of Matter, impatient of the purposeless stir, trouble and self-imprisoned narrowness of Life and tired out by the goalless running and downward vision of the Mind. He enters into a trance through meditation, contemplation, and silencing of the mind and awakens in him the Presence of the One. But for him, the Matter still sleeps empty of its Lord. He saves his Spirit while the body is lost and mute; lives still with Death, ancient Ignorance and Inconscient base and he lives in a Void or devastating simplicity of nullification, that is his fate. But for an integral Ascetic, the opposition of Spiritual life and mundane ordinary life is reconciled by discovering a relation between dynamic Spirit and static Matter. A traditional Ascetic is exclusively attached to his own individual salvation and regards other Souls as figments of his mind and considers their salvation unimportant. He regards his personal escape from bondage as real and does not bother for other brother Souls who remain behind in bondage. He remains indifferent towards that cry that rises from the labouring humanity. The limitation of a divided ego builds his individualised personality. These limitations are corrected in integral Yoga, though personal salvation remains the primary necessity, pivot and keynote of definitive Divine action and human fulfilment. An individual salvation is not sufficient for an integral Ascetic; for he must break through all separative boundaries, the narrower intensity of a limited individual fulfilment, ‘selfishness that cares not what becomes of those left behind us’¹⁸ and opens to a cosmic Consciousness and spreads himself in the World-nature. ‘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.’¹⁸ Integral Yoga transforms the three Ascetic Negations into three Integral Affirmations- that of chain of Karma is transformed into liberated worker and preservation of individual activities is no longer inconsistent with attainment of Cosmic and Transcendent consciousness; rebirth is not meant to encircle in the net of desire and ultimate escape into cessation of birth but it is accepted as means of Spiritual evolution and the emergence of the Divine in all creatures must be the high-uplifted goal and the later Vedantic mental Maya of Illusion which creates false mental forms and appearances of this apparent world-existence with its relation to pure, infinite, indivisible, immutable Existence, which is the God’s play with division, darkness, limitation, desire, strife and suffering has first to be embraced and accepted as an inverse creative movement of the Divine Consciousness, then to be overcome and transformed by ancient Vedantic Supramental Maya, a forward creative Consciousness of the Eternal, which is the God’s play of the infinities of existence, the splendours of Knowledge, the glories of force mastered and the ecstasies of Love illimitable of all comprehending and all containing Consciousness; thus, the undivine mental Maya of adverse formative power of a lower knowledge and deluding magic of the Rakshasa become the all-knowledge and the order truth of the dynamic Being and true magic of the Divine Magician or the Illusion-Power of the Divine Knowledge in the world which creates appearances, negations, denial, pessimism and incapacity, works out in lower nature the Truth Power of Knowledge leading the creation towards complete affirmation of Supramental Divine Maya of conscious Knowledge. A renunciation of life and release into the Spirit of the Ascetic creates an exaggeration of the impulse of liberation, more complete and more final, but more perilous in its effects on the individuals and collectivities, which destroyed the symmetry and disturbed the balance of ancient Indian Vedic culture and cut it into two irreconcilable movements of life, the normal life of interests and desires with ethical and religious colouring and supernormal inner life by rejection of surface living. An Integral Ascetic retains the old Aryan synthesis of reconciling human perfection through normal and natural mental development with his Spiritual evolution. The full liberation can come by liberation of all the parts of Soul and Nature, universal detachment from all things, universal awareness of Knowledge and aesthesis and yet opens him to the touch of Spiritual Sympathy, Compassion and Oneness. In integral Yoga, the Ascetic or the later Vedantic formula of attaining the Spirit’s height, “One without the second,” ekamevadvitiyam (The Chandogya Upanishad-6.2.1 ) is sufficiently linked with the other complementary ancient Vedantic formula of comprehensiveness and illumining the Matter’s depth, “all this is the Brahman ,” Sarvam Khalu Idam Brahman . (The Chandogya Upanishad-3.14.1) Thus, the ascent of Consciousness to explore the height of the Spirit is followed by the descent of Consciousness to penetrate the depth of Matter, which is realised. The Divine Centre: A Divine Centre grows by following the ancient Vedantic doctrine, of calm, wise and clear teachings of most ancient sages who relied for everything not on intellect and conscience but on Intuition, Vision and Spiritual experience and for them, this world is primarily a formation of Consciousness and secondarily a material formation of things and objects. They had ‘the knowledge of the three times, trikaladristi, — held of old to be a supreme sign of the seer and the Rishi ,’¹⁵ the patience and strength to find and know the secret of Existence and clarity and humility to admit the limitation of existing knowledge. The steady eye of the ancient wisdom promises to know God equally in the One and the Many, in the Spirit and the Matter, a patient search of Truth everywhere without distinction. A Divine Centre is born either by the intensification of the evolution of a liberated ascetic Soul or consecrated Mystic with Gnostic Consciousness decides to live in the group as collective Soul-power of the Truth–consciousness, to intensify double purpose of the liberation of Soul through Divine union or ascension of Consciousness and transformation of Nature through prolongation of Divine union or through the descent of Divine Shakti. The three stages through which the Divine Centre extends its influence on the surrounding are that firstly, the Centre would act initially as a Fortress, a secured atmosphere for a long period with minimising its contact and commerce with the outside world which takes up all life and action and offer them to the Divine till sufficient amount of Yoga Shakti is accumulated and self mastery over lower nature, swarat, individual perfection and an inner completeness of being followed by mastery over surrounding atmosphere, samrat , are realised by one or some of its central representatives; secondly it would go through the period to build a Spiritual wall and admits through its gates only such activities as consent to undergo the law of Spiritual transformation and thus, a door towards outside world is made open, the problems of a part of the surrounding world are accepted, pacified and nullified in the subtle body of its perfected vessels leading towards a complete universality and oneness with all life upon earth; during this intermediate divine change there can be a beginning of this fundamental ecstasy of being translated into a manifold beauty, love and delight; thirdly, the subtle and causal sheaths are more and more illumined, densified and perfected through the all embracing Divine contact, the Spirit within becomes powerful enough to receive and transform more and more world influence, admit within its borders as much of human life as is turned towards Spirituality and entire range of life’s more visible activities, resulting in a new world, a change in the total life of humanity or, at least, a new perfected collective life in the earth nature where none could escape the law of Ecstasy. This Divine Centre is not a religious association. Religious institutions do not insist on the whole change of human nature by entire self-giving and have no vision of curing the root problem and origin of human malady. They enter into ever-ambiguous compromises with the lower nature and short-lived enjoyments; establish an imperfect customary mental control over physical and vital desires and instincts; seek to net the human heart with pietistic emotionalism and sensationalism, annexing vital nature into the fanaticism, homicidal fury; draw the physical in man towards hollow ceremony and lifeless rituals. The Divine Centre is not a monastery, mattha,²⁵ or ascetic retreat of world shunning and heaven-seeking discipline of exclusive quest of the Divine by entire rejection of world existence and its mundane theory, hunger for personal salvation and freedom from rebirth; here this existence is fully embraced and welcomed as the body and rhythm of the Brahman and full of Presence of the Divine; isolated individual liberation is extended to others, “the sum-total of all souls”²¹ as our Divine self-interest and rebirth is not considered as the Soul’s circling in the net of desire, but an opportunity of Spiritual evolution and through it the mind, life and body repeat the lesson of manifesting their involved Divinity till the recovery of their complete and undivided Divine Life. It is not a democratic institution where change is enforced through external manipulation of phenomena, here nothing is decided by collective opinion by activating the highest ideology of mind, nor an autocratic institution with aggrandisement of individual ego, nor a political institution; here, all associations of political, religious, social, family, mental, vital and physical are abandoned. One must arrive at the conscious unity and truly succeed in living selflessly for others not by mere sympathetic love and knowledge of mental understanding but by an inner Spiritual force of Love and Compassion and our being does embrace the being of others as our own Self in universalised Consciousness. The individual Soul must exist in relation to the World, Nature and fellow Beings with an absolute and inalienable conscious Power, Freedom and Self-knowledge. The Consciousness of the Infinite creates all possible relations between the Many and the One and confirms all other personal relations to give them their fullness, significance and entire Delight. All his relation with the Divine is culminated by his comprehensive Self-knowledge which is the truth of the Infinite in Being, the Infinite in Consciousness, the Infinite in Delight repossessed as his own Self and Reality of which the finite is only a mask and an instrument for various expression; it insists on the emergence of Infinite Consciousness in the true individual Soul, a conscious power of the Eternal, who always recovers the truth of himself by self-realisation, always exists by the law of unity and always capable of mutuality and harmony. The individual conscious Soul would know the intention, scope and inevitable result of every action and would not crave or struggle but put forth an assured force self-limited to the immediate object in view. This Divine Centre is not a business institution where everything is centred around wealth and profit; here money or wealth is accepted as a subordinate, secondary, dispensable outer support of primary indispensable inner development; it is Nature’s vital force turned into one of the greatest powers of action and manifestation. Like air, water, fire and ether it cannot be under anybody’s personal possession, nor can there be any inheritor of it, nor can we put a ban on money power with the spirit of an ascetic shrinking, nor can it be misappropriated for enslaving self-indulgence in our gratification but utilised for the true, beautiful, harmonious Divinised vital and physical existence and must be put at the service of the Divine for the highest benefit of humanity. Here, everything is centred around the three Divine faculties of Will, Knowledge and Love represented by the Psychic Being in the heart and the Spiritual Being above the head. All actions, both of the inner and outer life, are done here as an offering to manifest the Divine’s Will through its Soul Centre or Central Representative, who is recognised as the purest vessel and fit channel to receive the Divine’s instruction, vision and command, adesh . The individual Soul Centre is only the upholder of His Shakti, recipient, channel, reflector of Her Power, trustee of Her thought, plan and action, executor of Her Will in eternal Time and luminously participates in Her Love, Light, Beauty, Joy and Force. The Virgin Mother’s Fortress: The Virgins’ Fortress is the ultimate dream of the Divine Mother who is symbolised in the Veda as the high-bred golden maiden, Savitri, present always in earth’s atmosphere since the beginning of the creation, intends to build Her extreme Spiritual and Supramental superstructure and fulfills the deficiencies of all the previous three institutions through virgin Influence ²³ which draws one irresistibly towards the Divine only. Thus, she endlessly unfolds the endless Truth and Timeless mystery. The first objective of a more concentrated Divine Centre or Virgin Mother’s Fortress is to safeguard the Time’s virginity ¹ from invasion of various world forces and universal Subconscient and wide open its door for marriage with Eternity, Spiritual Being or a captive life wedded her conqueror, the Supreme; thus, Time is divinised to become Eternity’s transparent robe and climbs back into undying Self through a golden ladder. A true virgin is she or he whose mind, life, body and soul are pure enough to be united with the Divine and guards Truth’s diamond throne. Its second objective is to bridge the gulf between the dream truth and earth fact through the annulment of manifold void and oblivion in Consciousness that can keep the passage open for the virgin Fire ² or Psychic being. Its third objective is to build a similar bridge between the subtle physical and the Superconscient Bliss sheath through movement of Consciousness that seems to recoil from reaching to its Source, the virgin Sun ³ or Supramental being. And the last objective is that Earth could have been made equal and the peer of Heaven and Heaven’s joy could have stabilized here, had Earth been made pure and virgin. If the dream of the Virgins’ Fortress can extend towards the realisation of a virgin Earth ,⁴ then through the earth’s virgin form the Formless will shine with all its resplendent glory and establish the empire of the Soul and lift Earth to the neighbourhood with the Heaven. Thus, a marriage between the virgin Earth and virgin Heaven annexes Divinity to a mortal scheme and all discords are healed that Time’s torn heart has made and Immortality captures Time and carries ahead the Life. Thus, earth life can be transformed into an ecstatic playfield of ‘virgin bridals of the dawn.’⁵ OM TAT SAT References: 1: "Creating in a young and virgin Time." Savitri-38, 2: "An ocean of untrembling virgin fire;" Savitri-16, 3: "And high dependencies of her virgin sun," Savitri-124, 4: "Heaven’s joys might have been earth’s if earth were pure." Savitri-123, 5: Savitri-401, 6: " The Blessed Lord said: Hear, O Partha, how by practising Yoga with a mind attached to me and with me as ashraya (the whole basis, lodgement, point of resort of the conscious being and action) thou shalt know me without any remainder of doubt, integrally. " The Gita-7.1, 7: “Among the thousands of men one here and there strives after perfection, siddhi, and of those who strive and attain to perfection one here and there knows Me Integrally, in all principles of my existence... Such integral Yogis with universalised subtle body, Vasudeva Sarvamiti, and the knowledge of the Purushottama or Supramental Consciousness are very rare.” The Gita-7.3, 19, 11: “Wisdom transcendent touched his (King’s) quivering heart:” Savitri-33, 12: “A mystic Form that could contain the worlds, Yet make one human breast its passionate shrine, Drew him (King Aswapati) out of his seeking loneliness Into the magnitudes of God's embrace.” Savitri-81, 13: “The One (Supreme Mother) keeps in his heart (of King Aswapati) and knows alone.” Savitri-52, 14: “The All-Blissful sat unknown within the heart (of King Aswapati)” Savitri-43, 15: CWSA-24/The Synthesis of Yoga/p-886, 16: “I would myself say that no man can be spiritually complete if he cannot live ascetically or follow a life as bare as the barest anchorites” Sri Aurobindo/SABCL-26/On Himself/130, 17: “The Vedanta is the God’s lamp to lead thee out of this night of bondage and egoism; but when the light of Veda has dawned in thy soul, then even that divine lamp thou needest not, for now thou canst walk freely and surely in a high and eternal sunlight.” CWSA-12/Essays Human and Divine-p-472, 18: CWSA-23/The Synthesis of Yoga/p-327, 19: “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, 20: “That is the divine Brahman and not this which men here adore.” CWSA-23/The Synthesis of Yoga/p- 72, "Know That for the Brahman and not this which men cherish here."CWSA-21/The Life Divine/p-403, 21: CWSA-23/The Synthesis of Yoga/p- 270, 22: The Mother/ TMCW-1/Prayers and Meditations-1, 23: "The virgin forms through which the Formless shines," Savitri-327, 24: "In the ancient Indian system there is only one triune supernal, Sachchidananda . Or if you speak of the upper hemisphere as the supernal, there are three, Sat plane, Chit plane and Ananda plane. The Supermind could be added as a fourth , as it draws upon the other three and belongs to the upper hemisphere. The Indian systems did not distinguish between two quite different powers and levels of consciousness, one which we can call Over-mind and the other the true Supermind or Divine Gnosis. That is the reason why they got confused about Maya (Overmind- Force or Vidya-Avidya) and took it for the supreme creative power . In so stopping short at what was still a half-light they lost the secret of transformation — even though the Vaishnava and Tantra Yogas groped to find it again and were sometimes on the verge of success. For the rest, this, I think, has been the stumbling-block of all attempts at the discovery of the dynamic divine Truth; I know of none that has not imagined, as soon as it felt the Overmind lustres descending, that this was the true illumination, the gnosis, — with the result that they either stopped short there and could get no farther, or else concluded that this too was only Maya or Lila and that the one thing to do was to get beyond it into some immovable and inactive Silence of the Supreme." CWSA-28/Letters on Yoga-I/p-83 25: “The peculiarity of this (integral) Yoga is that until there is siddhi above, the foundation does not become perfect. Those who have been following my course (integral Yoga) had kept many of the old samskaras ; some of them have dropped away, but others still remain. There was the samskara of Sannyasa, even the wish to create an Arabinda Matha (Sri Aurobindo Monastery ). Now the intellect has recognised that Sannyasa is not what is wanted, but the stamp of the old idea has not yet been effaced from prana (breath, life energy). So there was next this talk of remaining in the midst of the world, as a man of worldly activities and yet a man of renunciation. The necessity of renouncing desire has been understood, but harmony of renunciation of desire with enjoyment of Ananda has not been rightly seized by the mind.” Sri Aurobindo/The Mother’s Agenda-3/271, "There is another point. You sent a message about an “Aurobindo Math ” which seemed to show you had caught the contagion which rages in Bengal. You must understand that my mission is not to create maths , ascetics and Sannyasis; but to call back the souls of the strong to the Lila of Krishna & Kali . That is my teaching, as you can see from the Review, and my name must never be connected with monastic forms or the monastic ideal. Every ascetic movement since the time of Buddha has left India weaker and for a very obvious reason. Renunciation of life is one thing, to make life itself, national, individual, world-life greater & more divine is another. You cannot enforce one ideal on the country without weakening the other. You cannot take away the best souls from life & yet leave life stronger & greater. Renunciation of ego, acceptance of God in life is the Yoga I teach, — no other renunciation. " CWSA-36/Autobiographical Notes/p-222, "When the Unity has been well founded, the static half of our work is done, but the active half remains. It is then that in the One we must see the Master and His Power, — Krishna and Kali as I name them using the terms of our Indian religions; the Power occupying the whole of myself and my nature which becomes Kali and ceases to be anything else , the Master using, directing, enjoying the Power to his ends, not mine, with that which I call myself only as a centre of his universal existence and responding to its workings as a soul to the Soul, taking upon itself his image until there is nothing left but Krishna and Kali. This is the stage I have reached in spite of all setbacks and recoils, imperfectly indeed in the secureness and intensity of the state, but well enough in the general type. When that has been done, then we may hope to found securely the play in us of his divine Knowledge governing the action of his divine Power. The rest is the full opening up of the different planes of his world-play and the subjection of Matter and the body and the material world to the law of the higher heavens of the Truth." CWSA-36/Autobiographical Notes/p-290, 26: "Even here on earth, iheiva , they have conquered the creation whose mind is established in equality; the equal Brahman is faultless, therefore they live in the Brahman."The Gita-5.19, 27: TMCW-14/Words of the Mother-II/p-103, Download this Web Page in PDF format: THE MUNDANE PERFECTION “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 MODERATE SPIRITUALITY “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.” Sri Aurobindo CWSA-23/The Synthesis of Yoga/p-75 THE ASCETICS' FORTRESS "A sannyasi who makes demands is not sincere. To be sincere a sannyasi must be perfectly satisfied with what is given to him and ask for nothing more. In all that happens to him, he must see the Divine’s Grace and be at once happy and grateful for it... Moreover, he who wants to do “intensive sadhana” must be able to isolate himself from his surroundings and, if necessary, to sit in deep meditation even on a battlefield in the midst of the roaring guns." The Mother TMCW-14/Words of the Mother-II/p-47 "These three elements, (1) a union with the supreme Divine, (2) unity with the universal Self, and (3) a supramental life action from this transcendent origin and through this universality, but still with the individual as the soul-channel and natural instrument, constitute the essence of the integral divine perfection of the human being." Sri Aurobindo CWSA-24/The Synthesis of Yoga/p-622 “If you look at yourself carefully, you will see that one always carries in oneself the opposite of the virtue one has to realise (I use “virtue” in its widest and highest sense). You have a special aim, a special mission, a special realisation which is your very own, each one individually, and you carry in yourself all the obstacles necessary to make your realisation perfect. Always you will see that within you the shadow and the light are equal: you have an ability, you have also the negation of this ability. But if you discover a very black hole, a thick shadow, be sure there is somewhere in you a great light. It is up to you to know how to use the one to realise the other .” The Mother TMCW/Vol-4/Questions and Answers-1950-1951/p-118 All aim of Integral Yoga or the entire aim of this Yoga is the All Purification, sarva suddhi, All Perfection, sarva siddhi, All Liberation, sarva mukti and All Delight, sarva bhukti as envisaged and further univesalised, the highest object of synthetic teachings of Tantra followed by regarding the spirit in man as a universal being capable of Oneness with the Divine in all Souls and all Nature and this extended view is given its entire practical consequence in spiritualizing humanity; integral physical and mental perfection and experience of Samadhi , as highest envisaged result of Hatha and Raja Yoga ; full dynamisation of All Will, sarva iccha, All Knowledge, sarva Jnana, and All Love, sarva prema as envisaged in Integral Karma, Jnana and Bhakti Yoga . It accepts the Spiritual experience of oneness with the Brahman, Brahmanirvana, liberation of Nature, mukti , Cosmic Consciousness, Vasudevah sarvam iti of the immediate aim of the Gita by rejecting its ultimate aim of freedom from rebirth, punarjanma na vidyate . The aim of integral Yoga is something more complex and less exclusive – less exclusively positive of the highest condition of the soul, less exclusively negative of its Divine radiations. It has to make the Spiritual life and its experiences of Samadhi , fully active and fully utilizable in the waking state and even in the normal use of the functions. To possess Him and be possessed by Him, in ourselves and in all planes, states of Consciousness and things, to enjoy Him in all passivity and activity, of unity and of difference, of peace and of turmoil is the entire definition of the aim of Integral Yoga. (Ref: The Synthesis of Yoga/p-674, 54, 320, 37, 63 )

"A fiery stillness wakes the slumbering cells, A passion of the flesh becoming spirit,.... Our hidden centres of celestial force Open like flowers to a heavenly atmosphere;" Savitri-278 The Divine Centre “Action is demanded of man by the Master of the world who is the master of all his works and whose world is a field of action, whether done through the ego and in the ignorance or partial light of limited human reason or initiated from a higher and more largely seeing plane of vision and motive.”¹⁷ Sri Aurobindo “The acceptance of the law of sacrifice is a practical recognition by the ego that it is neither alone in the world nor chief in the world. It is its admission that, even in this much fragmented existence, there is beyond itself and behind that which is not its own egoistic person, something greater and completer, a diviner All which demands from it subordination and service. ”²³ Sri Aurobindo “The Master of the worlds who in the Gita demands of his servant , the bhakta , to be nothing more in life than his instrument, makes this claim as the friend, the guide, the higher Self, and describes himself as the Lord of all the worlds who is the friend of all creatures, sarvalokamahesvaram suhrudam sarvabhutanam ; the two relations in fact must go together and neither can be perfect without the other.”²⁷ Sri Aurobindo "All action must be done in a more and more Godward and finally a God-possessed consciousness; our works must be a sacrifice to the Divine and in the end a surrender of all our being, mind, will, heart, sense, life and body to the One must make God-love and God-service our only motive. This transformation of the motive force and very character of works is indeed its master idea; it is the foundation of its unique synthesis of works, love and knowledge. In the end not desire, but the consciously felt will of the Eternal remains as the sole driver of our action and the sole originator of its initiative."⁴⁹ Sri Aurobindo The Agenda of the Divine Centre The evolution of sevenfold power (triune glory of Sachchidananda, Supermind, Mind, Life and Body) is the Divine destiny of man. The destiny of evolving consciousness must be wholly and perfectly aware of itself, entirely aware of Self and All. An individual seeker’s Psychic and Spiritual destiny is decreed if his centralised faith is established in the Divine, which ‘see only the Divine and seek only after the Divine,’¹ substituting the earlier ordinary faith which concentrates on ‘development and satisfaction and interests in the old externalised order of things.’¹ If this faith is integralised then his destiny is decreed for the Universal action and he experiences the ‘one Self in all through boundless love.’² To be more specific one can elevate his destiny towards Supramental future by learning two lessons systematically; (1) firstly, he will experience love as extended selfishness or of principle of co-operation and mutual help, by entirely renouncing desire; then there is total sincerity to experience Psychic love through practice of true association, mutual self-giving and interfusion of inner substances, builds his Spiritual destiny to experience complete self-giving, absolute certainty of the Knowledge of three time and rapturous fusion of Psychic and Spiritual Soul into the One and finally his Love becomes a capacity for indefinite expansion of Consciousness in all planes including the material substance, followed by limitless plasticity to trace the movement of Soul in becoming; (2) secondly, he realises initially that his individual ego is not a centre of its own universe and is a small fragment and one concentration of the Universal Self, in which and by which he lives, moves and exists in his being and finally his identity with It leads him towards perfect and constant equality. In Supramental life, his Oneness with the Supreme and his fusion with the world coexist voluntarily and are free from all disturbances and disharmonies. An institution is called the Divine Centre , when individuals with the above decreed Gnostic Consciousness decide to live in a group as collective soul-power of the Truth–consciousness, to intensify the double purpose of Divine union through the ascension of Consciousness and the manifestation of Divine through the descent of Divine Consciousness or it is formed when the collectivity, the multiple liberating Souls, the spoke, the radiating bar is rightly and strongly connected to the wheel, the Divine Centre and its nave, the Central representative, the individual liberated Soul centre consciously governed by the Infinite, whose Spiritual evolution in an unchanged environmental existence is intensified to experience the double movement of Divine ascension of Soul and Divine descent of Shakti or he is a psychological centre related with others through the coexistence of the diversely conscious Many in the universal Being. When the nave becomes the channel of the Divine Consciousness in its entirety that contains all or when his centre of self-vision becomes centre of all-vision, then the limited circumference of the Divine Centre becomes the infinite circumference of the World’s Centre or Creation’s Centre, preoccupied in world transformation action. The Divine Centre does not stop short of any great labour, high discipline, difficult or noble enterprise related to the individual, collectivity, or race but rises to the status of their Transcendent Source.²² It does seek that Spirituality, which has the capacity to release, uplift, transform and perfect life and the surrounding world. All the problems of existence are accepted, accommodated and resolved in a Divine Centre by objectively subjective action of three modes of Nature, Gunas , through representative inmates in the form of tamasic or shudra , rajasic or vaisya, rajaso-sattwic or kshatriya , sattwic or brahmin devotee and subjectively objective action through activation of trigunatita state or activation of fourfold Soul forces of Shudra-Shakti, Vaisya-Shakti, Kshetra-Shakti and Brahma-Shakti, identified as the Knower of Brahman . Works of all types, sarvakarmani , must be made a part of God life and the way of action will not be outward and mental, but inward and Spiritual and it will bring into all activities, whatever they are, the spirit of Divine Love, the spirit of adoration and worship, the spirit of gratitude, the spirit of dedication, the spirit of happiness and beauty in the Divine and service of the Beloved. In a Divine Centre, the basis of action is Spiritual Consciousness, perennial, renovating, creative vision, the ability to renew the truth of form always by the fresh flow of Spirit, and the ability to make every action a living symbol of some truth of the Soul. The scope of work of the Divine Centre is defined through the development of a four-fold active human personality and nature or fourfold integral action as envisaged in Integral Yoga, built out of ancient thought of its four types of the Brahmana, Kshatriya, Vaisya and Shudra . The perfection of Brahmana Soul force comes when one is capable of opening to all kinds of revelation, inspiration, intuition, discrimination, and synthesis; and grasps all knowledge with delight, spiritual enthusiasm, ecstasy, full spiritual force, illumination and purity. The perfection of Kshatriya soul force is infinite dynamic courage to which no opposing force can deter the aspiration imposed by the spirit; a high nobility of soul and will be unaffected by any littleness or baseness and moving with certain greatness of spiritual victory over the Powers of Darkness; a spirit never depressed from the faith and confidence in the power that works in the being. An adventure is pursued in multiple subtle bodies and an endless war is fought in darkness with inner and outer wounds that are slow to heal. The ideal character of Vaisya soul powers are the instinct of life to produce, exchange, skill, kausala , possess, enjoy, contrive, put things in order and balance, work out to the best advantage the active relations of existence, skillful devising intelligence, commercial, technical, scientific and utilitarian mind, bent upon efficient exploitation of the world or its surroundings, skillful in the economy, which recognises the great law of interchange and amasses in order to throw out in large return, a power of giving and ample creative liberality, active opulence luxurious of the prolific Ananda of existence. The perfection of Shudra soul force is a universal love that lavishes itself without demand of return, many-sided universal action and service and beneficence guided by Divine Will, absolute self-surrender of the whole being to the Master of our being. All these four Soul Powers can be developed in a single individual for integral perfection or it stands as an indispensable guideline for perfection of the collectivity. So the Divine Centre pushed towards the complete union of the Divine with earth life does give secondary importance to a slow dim long collective preparatory evolutionary mental action of love and beneficent altruistic service in addition to other three types of active mental work of (1) acts of knowledge, (2) acts of will, endeavour and struggle and (3) acts of power and production and creation; and leans on the swift four-fold Spiritual evolution as primary importance to find, know, live and possess the Divine Existence, Consciousness and Bliss in passive mind. In the Divine Centre , the swift individual evolution is accelerated by concentration on the all-inclusive Integral Divine through the practice of Integral Yoga. Integral Divine consists of the triple realisation indicated in the Isha Upanishad that of Brahman is in all things, all things are within the Brahman and all things are made up of the stuff of the Brahman or this realisation in the language of the Gita , that it consists of Manifest mutable Divine, Kshara , Unmanifest immutable Divine, Akshara , and that which exceeds manifest and unmanifest Divine, the Purushottama, Para Brahman , or in the language of Integral Yoga, the realisation of Psychic, Spiritual and Supramental Divine. It will not stick to the exclusive importance on the manifest Divine or all one-sided philosophical conception of seeing the Divine in a limited personality or personal God of all popular religions which can give birth to monotheistic, polytheistic, sectarian, fanatic and religious institutions; nor can it stick to the exclusive importance on the Impersonal, Unmanifest and Quality-less Divine which may give birth to egoistic, illusionistic and asuric or exclusive Spiritual institution (The desire for personal salvation is the outcome of ego. In Spiritual life the gulf between the Matter and Spirit are not bridged and one discovers Spirit and God by renouncing Life and Matter.); but admits coexistence of both, Saguna Brahman or Self has become all this existence and Nirguna Brahman or Brahman is realised as immobile and immutable Self and both as supreme aspects of one indivisible Reality and transcends them to that which originates and upholds them to experience the Supramental Divine. Enlarging the Spiritual experience towards complete and many-sided comprehensiveness, 'our Yoga can best set out would be naturally the idea, the sense of a conscious all-embracing but all-exceeding Infinite'³² and see and adore one God in all the godheads, men, creatures and objects. At present, The Mother’s International Centre Trust is managing Sri Matriniketan Ashram, consecrated to The Mother and Sri Aurobindo, where ceaseless Japa , nitya smarati, ceaseless consecrated action, nitya Yajna, ceaseless giving, and pouring down of Divine attributes, nitya dana, and ceaseless self-control, nitya sannyasa, are reconciled. One may note that nitya Yajna, nitya sannyasa, nitya japa and nitya dana are linked with the perfection of karmayoga, jnana yoga, bhakti yoga and yoga of self-perfection, respectively. The above vision is now on the way to becoming a reality at a very small corner point of the earth that could spread forth, encircle and seize more and more hearts through love to embrace all the world. It has been identified that with one man’s perfection or one Soul’s specialised extreme effort, tapasya, is an infinitely valuable resource to draw the race towards greater general possibility and complement all other economic and human strengths and it can utilise the least noisy and the least visible triple reversal of Consciousness as the most powerful leverage for world action and transformation. To support and strengthen this inner action it calls very few destined individuals who are at once Moderate, Ascetic, Consecrated and Virgin Souls to participate in the Divine Play of Krishna and Kali, Shiva and Shakti, Brahman and Maya and Sat and Chit of measureless movement or the true Soul is realised as the biune body of the Lord and His Spouse, Ishwara and Shakti, right half male and the left half female, the Hara-Gauri of the Indian iconological symbol. THEIR Ashram is the destined spot of the answering Souls who meet upon their different paths by travelling across limitless planes of Time through many successive births and bodies or it is meant for them those who are initiated to live only for the Divine with the ideal Integral mantra , ‘In the world’s contacts meet his (Divine’s) single touch,’⁸ act only for the Divine with the supporting traditional mantra, ‘Even as I am appointed by Thee seated in my heart, so, O Lord, I act’⁹ and think only for the Divine with the Biblical mantra, ‘My zeal for the Lord has eaten me up’¹⁰ and practice either of the Spiritual disciplines of ‘the Law of Moderation’ or ‘the Law of Tapasya’ or ‘the Law of Sacrifice’ or ‘the Law of Virginity’ and those who do not foresee their clear ‘virginally creative’¹⁸ future and meet the above condition, for them this Ashram can be a place of sojourn for inner preparation of faith, sincerity, gratitude and progress. The Mother’s Ideal Integral School (Residential) is the Ashram’s immediate gateway to the world which has turned into a hot zone of hurtling ground of truth and untruth, straightforwardness and pretension, dedication and selfishness, Divine and undivine. The children are identified as growing gods and pure vessels, who require care, attention and love integrally without losing contact with the World, Self and the Divine. The first object of the Integral Education movement is to accommodate Sri Aurobindo’s unlimited future vision within the limited format and infrastructure of the School in harmony with the Government norm and guiding principle of New Life Education Trust . The second object is to expand the scope of Integral Education through the practice of integral Yoga and its broad highways and narrow bypaths are evolved to provide a safe corridor for higher and deeper studies and experiences. The third objective is to strengthen its research and training activities which include unfolding of both material and spiritual secrets and updating its existing system. The fourth object is insistence on the management of Ashram Trustees and Ashramite teaching faculties to become aware of the object of integral Yoga in its entirety, which is again followed by the insistence on most of the outgoing students through training and education, sikhya , to enable them to fit and accommodate themselves in the mainstream of present world order; few of them receive initiation of the Soul, dikhya , to lead an inner disciplined life and very few of them are privileged to realise the Material and Spiritual fulfillment through practice of integral Yoga. And the last object is that this present phenomenal surface education system is in the process of change in making the vessel ready to expand, hold and manifest the depth, width, height and catholicity of Nature’s most creative Psychic, Spiritual and Supramental Education and all their inevitable truth of the Idea. Thus, Integral Education creates an opportunity for each student to choose either a life based on the satisfaction of desire and ego or a life concentrated on the Self and endless unfolding of the Spirit. Sri Matriniketan Ashram is attached with a Medical wing, whose first objective is to provide necessary infrastructure, skill and knowledge towards an improved health, sound physique and indefinitely prolonging life, if not of effecting the entire conquest of death in this Divine community and its surrounding village; its second objective is to link Integral healing with the Integral Yoga and evolve the essential cause of error, suffering and death, by which we might hope to arrive at a mastery over them which should be not relative but entire and thus, we arrive at the essential control of life instead of a more powerful manipulation of circumstances through medical Science; the third objective is an attempt to heal all disease through root knowledge evolved through intervention of Intuition or Divine Grace subordinated by the external or secondary processes developed by doctors and medicines; the last object is to concentrate on the ultimate aim of medical Science of complete eradication and immunization of all disease and to attain physical immortality on earthly body through evolution of subtle faculties that are beyond the cognition of the mind. Another auxiliary unit is Natural farming. The first object of agriculture is to insist on farming with labor-saving appliances and without chemicals, or pesticides, improving soil fertility and its ability to retain water; the second objective is to relate natural farming with the Spiritual health of the community and realises that the healing of the land and purification of the human spirit are single process; the third objective is the acceptance of flower culture as the means of entering into the most plastic and sweet domain of purifying life and prepares the foundation for the highest Spiritual Love; the fourth objective is that it bridges the gulf between the two extreme end of life that of the Matter and the Spirit or as Sri Aurobindo said, "When the supramental Force comes on the earth, there will be a response EVERYWHERE." ³⁷ or as the Mother said, “When the Supramental manifests, an unequalled joy spreads over the earth.” ³⁸ Agriculture is the symbol of the basic need for food, clothing and shelter and the perfecting of the first instrument of the body, Education, the symbol of the development and spreading of fine mental, vital and physical faculties, and Health, is the symbol of sane material life on which the highest Supra-physical knowledge can rest, which constitute the basis of sane living of the civilized humanity are identified as the husk of the truth of the Divine Centre which is again meant for holding strongly its kernel, the accumulated Spiritual concentration directed towards the Supreme and the consequent Divine’s descent into the physical. Or here the subjective mind realities and objective physical realities are seen as things phenomenal and secondary, dependent upon the primary truth of the dynamic Self and the realities of the Spirit. The whole aim of 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’⁴⁷ 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. The 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 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 and finally the outer law is substituted by the inner plastic Psychic, Spiritual and Supramental Law. Or 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."⁴⁶ After bridging the gulf between ordinary living and Supramental life, the Mother Nature attempted again to experience cellular transformation of her animal evolutionary form through The Mother’s body. This is her another intermediate victory which has opened for the race another possibility of physical change and a journey toward the ultimate victory of Spirit over Matter. 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. Or “The dire delight that could shatter mortal flesh,”⁴⁴ and “Almighty powers are shut in Nature’s cells.”⁴⁵ The next difficult task of Mother Nature related to 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..."⁴⁸ Thus, in the long run, the whole of humanity can be liberated and their life can be Divinised. The Evolution of The Mother’s International Centre Trust: " The most important thing for an individual is to unify himself around his divine center ; that way he becomes a real individual, master of himself and of his destiny. Otherwise, he is a plaything of the forces, which toss him about like a cork in a stream. He goes where he doesn’t want to, is made to do what he doesn’t want to, and finally he gets lost in a hole without any way to stop himself doing so. But if you are consciously organised, unified around the divine center , governed and led by it, you are the master of your destiny. It’s worth trying.... At any rate, I find it’s better to be the master rather than the slave.”⁵⁰ The Mother “Because men still imagine that in order to do anything useful, they must gather together in groups, it is the caricature (An exaggerated or distorted representation) of organisation…I know the conditions of the country (India). Even if one person could put himself faithfully at the disposal of the Truth, he could change the country and the world.”⁴³ The Mother 1) ‘The Mother’s International Centre Trust ’ was registered on the auspicious Darshan Day of 24th November, 1997 and its all-necessary form and manifestation was chosen by THEIR Divine Will. The Trust was formed by the pressure of a Supracosmic vision revealed to its Central representative, S. A. Maa Krishna . At the end of the vision a leaf was handed over to her in which it was written ‘Mother’s International Centre’. Sri K. Anurakta , a profound Yogi of Sri Aurobindo Ashram, Pondicherry gave his consent to form a Trust based on this vision by incorporating a small correction, which reads ‘The Mother’s International Centre Trust’ ; this vision was followed by successive meetings of Supraterrestrial Gods and Goddesses, who are cosmic personalities of the World-Play, promising to extend their help in this Divine work. This vision was further fragmented into Truth Sight of Illumined Mind of multitudes of subtle physical experiences and Truth Thought of Higher Mind extending its right relation with the outside world. It was also revealed to her that the Spiritual concentration would be accumulated through silence, a mould of Spiritual discipline and initiation of few fit Souls; it would depend more on the triple reversal of Consciousness which is directed to meet the most difficult issue of resolving the problem of falsehood from within and without and creating a field of protection for the individual’s growth of Spirituality. This exercise is less dependent on external machinery and least depends on things and objects that would lead to the subjection of Nature. 2) After the formation of the Trust, the scope of the work and the direction in which the Trust would extend its function was defined by the publication of seven volumes of the ‘Working Manual of The Mother’s International Centre Trust’ of around one thousand pages, identifying the best part of Their Teachings and dividing them into four different areas in which we can long concentrate and become accountable. These are (1) Divine Action which is an outcome of Divine union, (2) Identification of the unfinished work of The Mother and Sri Aurobindo in Consciousness extending over all the manifold planes, worlds and sheaths; The Mother’s physical embodiment was missioned, ‘to bring down something not yet expressed in this material world so as to transform life here’;³⁰ so to carry The Mother’s unfinished work ahead means to enter subtle physical experiences extending its ranges from Bliss Self to Inconscient Self; (3) Knowledge on the subtle physical world and higher worlds as a passage for Spiritual Transformation, (4) Danger of the path and study of the reasons of Their earthly departure and the lessons we have learned. (Most of the soft copy lost due to file corruption and few are retained.) This aspiration paved the passage clear for the descent of greater truth through the revelation of a vision that showed that the south block of Sri Matriniketan Ashram’s main building was joined with the north block of Sri Aurobindo’s room at Pondicherry and a secret door opened to Sri Aurobindo’s room at Pondicherry and a free communication to either side was restored. A voice from above informed that now the gulf is bridged and a direct golden link with Sri Aurobindo is established, confirming that from here Their purest vibration will radiate towards the world. Another complementary vision was that a piece of land of Sri Matriniketan Ashram has entered towards Sri Aurobindo’s Samadhi at Pondicherry from the north-east side; both the surfaces were shining with white marble and the radiating vibration of both the lands were almost the same. 3) The new land of Sri Matriniketan Ashram was registered initially on the Darshan day, 21st February 2000, around eleven kilometres away from Brahmapur , at village Ramachadrapur . The place has been chosen to pursue sadhana in double seclusion²¹ as hinted in Savitri, that of an outcaste from the outer light of the world and to renounce the five galloping hooves of sense enjoyment through sound, touch, sight, taste and smell. These two solitudes also symbolise the persuation of integral Jnana Yoga and integral Bhakti Yoga in isolation, whose highest perfection is realised by becoming an integral Karma Yogi . This transient and momentary Divine manifestation in a fugitive existence and passing world is offered to hold the vast Truth and direct its working in the Subconscient and Inconscient Sheaths. The main Ashram building along with meditation hall, class rooms, guest room and medical unit, is accommodated in its campus. Sri Matriniketan Ashram (which is a Sanskrit translation of its earlier English name The Mother’s Foundation ) is aware of its special mission through the psycho-spiritual link in which The Mother and Sri Aurobindo appear in a most concrete overhead vision, command and wisdom confirming that They are constantly present here in carrying Their Work in Their own way and in Their own Time. Their each appearance is directed to overcome the transition in sadhana, indicating our limitations of Nature, the capacity of surrender to which we have to elevate, the scope of physical transformation and reminding of Their yet unfinished and unfulfilled limitless impossible task and vision. 4) In October--2000, a quarterly magazine, ‘The Descent ’ was launched whose objective was to restate the Spiritual experience and establish a link between Sri Aurobindo’s early sadhana at Pondicherry and The Mother’s last cellular transformation. This restatement fulfils the Injunctions issued in integral Yoga that each Sadhaka must trace his own path of Yoga. This new path is strengthened by opening more and more towards the descent of overhead Divine Will, Divine Knowledge and Divine Love. The intervention of Divine will can bring new creation and manifestation in material life, which is unimaginable by the mind. Overhead wisdom is so simple and so all-embracing that even a fool²⁶ can understand it and can undergo change without notice. The new descent of overhead wisdom will bring completeness to understand the existing written truth. A brief touch of Divine Love can erase all our past Karma, change our destiny, and bring immense hope and sweetness in this strange and struggling world. This action proceeds in conformity with a vision, which shows an arrival of French letter from Sri Satprem , one of the Secretaries of The Mother . In that letter, it was written that the Mother had told Satprem that in one of the Centres in Orissa, Her true and comprehensive action would be executed. He got the information that Sri Matriniketan Ashram is emerging as such centre. If the content of this vision is accepted true in spirit and reality, then ‘The Descent’ will witness a significant role in strengthening contact with the Divine and world transformation. 5) The Mother’s International Centre Trust (pan card no-AABTT5264G) received tax exemption certificate U/s 80G (5) of the I.T. Act 1961 vide memo no. ITO(Tech)/80G-277/2006-07/5354-57, dated Bhubaneswar, 06th September, 2007 for the financial year 2008-09, 2009-10, 2010-11, from CIT, Government of India, and this notification requires no periodic renewal as one-time approval is granted vide circular no. 7/2010 [F.NO.197/21/2010-ITA-1], dated 27.10.2010. The Trust functions as per the objective guidelines of the Government of India and the subjective guidelines of Sri Aurobindo's principal Teachings, The Synthesis of Yoga. They are: (1) "Accept everything, but cling to nothing," (p-718) (2) "our greatest difficulties are our best opportunities," (p-11) (3) "To arrive by the shortest way at the largest development," (p-613) (4) "virginally creative at each moment," (p-637) (5) "All Life is Yoga."(p-8) In the world most of the human beings reproduce and multiply⁴⁸ themselves by the process of animal instinct of procreation. In a Divine Centre, a developed Soul reproduces and multiplies twice-born liberated Souls by the pressure of his pure Spiritual Influence. In a Divine Centre, ‘Influence is not the outward authority of the Teacher over his disciple, but the power of his contact, of his presence, of the nearness of his soul to the soul of another, infusing into it, even though in silence, that which he himself is and possesses.’ ⁵¹ 6) The health of any institution is dependent on its expansion of research activity and constant renovation of its existing system and setup. The same exercise can make up the deficiencies of the Divine Centre, but still greater identity is required for their fulfilment by the fresh inflow of Spiritual experiences and wisdom to all the realms of life. So, the mental activity of research in Spiritual matters and utilisation of this facility as a passage to Spiritual experiences are undertaken here consistent with the norms of Integral Yoga that insists to ‘sum up in himself all its best and completest possibility’²⁴ and not to loiter on formative issues, formative writings, mechanised system of mind which cut and select to build all that does not fit within the closed system and ‘truth and practice too strictly formulated.’³ It further provides guidelines ‘to discover and understand the workings of the Divine Consciousness-Puissance in man and creatures and things and forces… to enter into the ways of the Divine and his processes, to know the materials and means for the work given to us so that we may use that knowledge for a conscious and faultless expression of the spirit’s mastery, joy and self-fulfilment.’⁴ Here are some of the following issues of academic interest: 6a. The root knowledge of the Veda, the Upanishad and the Gita has been identified as a perennial Source for the ultimate human destiny. Our object is not to develop results arrived at by these ancient Shastra, but to uncover some of their principal conclusions which are considered the best initial foundation in resolving the problem of the Divine Life. These old treasures are recognised as our initial capital, the seed Truth and rich Aryan culture that can most advantageously proceed to accumulate the largest gains in our new commerce with the ever-changeless and ever-changing Infinite. 6b. From these hints of old light, assess how the new light of integral Yoga would emerge and old expressions have to be replaced to a certain extent by new expressions suited to a present mentality; as dawn succeeds dawn. 6c. We recognised Sri Aurobindo's Essays of the Gita as a book with the message of Strong Spirituality and its Truth is linked with the highest hinted truth of the original text of the Bhagavad Gita . This exercise helps to explore the wisdom that Sri Aurobindo hinted and developed in His four major works, The Synthesis of Yoga, The Life Divine, The Mother and Savitri . To restate, synthesise and integrate the highest truth and self-vision of the above four Shastras , strongly paves the passage clear for the Truth of self-action, new suggestions, new creations and new manifestation in harmony with the Supreme. 6d. Identified the areas of Truth that Sri Aurobindo hinted at but did not develop in The Synthesis of Yoga , and identified the development of these hinted portions from The Life Divine and Savitri. Similarly, the areas of Truth that Sri Aurobindo hinted at and did not develop in The Life Divine are identified and their possible developments were traced in Savitri. Lastly, all that Sri Aurobindo hinted at but never developed during His lifetime were identified and kept as a pending issue for concentration and development. A similar exercise will be repeated in exploring The Mother's Agenda and The Mother's Centenary Works . Efforts are made to identify how an Ashram in the twenty-first century can handle the crisis of collective living, how all the inmates can be well informed about every nook and corner of the norms of integral Yoga, dynamise its living force so that the crisis of experiment of past collective living will not repeat to the present condition and the Presence of Their new Divinity will wholly possess the entire atmosphere. Then work out how perfection at a single point can spread across the whole earth so that the effect of the highest achievements of individual perfection will not rest satisfied with some intermediate Godhead, no longer confined within the boundary of a small collectivity. All the above issues are not mental ideas, not according to an imposed law of conduct or a constructive thought but Spiritual experience; each of its steps is dictated by an innate Spiritual vision, a comprehensive and exact penetration into the truth of all and the truth of each thing and one can enter inner or higher ranges of Consciousness in order to discover more secrets behind our creation which is an endless process. Sri Aurobindo proposes that for 'this evolutionary miracle'⁴⁰ the central representative of the Divine Centre must have complete union with the Supreme Sachchidananda and the collectivity must have Gnostic Consciousness and the relation between them inside the Divine Centre and with others must be established 'only through the divine consciousness and not through the mental nature.”⁴¹ This will replace the inferior relation of human love of ordinary earth-bound life of the three Gunas . 7) Importance is given here to the Psychic Being which can ‘set the world ablaze with the inner Fire.’¹³ It imposes on life the law of sacrifice on every action and enlarges the smallest action with the sense of the Infinite. We can enter objective action through subjective experience and we know the subjectively objective nature of Supermind only by its brief touch. Partial and fragmentary action is still not disengaged from the lower movement of consciousness and therefore not easily recognisable. The gulf between mind and Supermind has to be bridged by rending¹⁹ the veil between the surface and subliminal part and by ascent and descent of dynamic Consciousness. Through this long movement, many closed passages are opened, which are now in us void and mute. And after passing through many linking hierarchies of Consciousness, we can become aware of the Supermind, whose universal action is key to all lesser mysteries and activities. It can also be pursued through intuitive action, which is activated by the passive silence of the Witness Spirit; it compels all things to travel in Ignorance and division towards a yet unrealised Divine goal of unity. Intuition as our first teacher brings those brilliant, rare overhead messages from the Unknown and Reason as our second teacher gives us what profit it can have from the shining intuitive harvest and vision. Intensification of Intuition is the Supramental Force, which has the capacity to prevent all destruction, heal all disease, transform all opposition into mutual help, is supremely positive and creative and provides the opportunity for the largest development in the shortest path and heals the gulf between the World, Self and God and perfects the creation. There are many stations from which The Mother’s work can be pursued and Sri Matriniketan Ashram has chosen either to act from the Psychic or Spiritual or Universal station through imperative vision and revelation, ("Our sight and sense are a fallible gaze and touch And only the spirit’s vision is wholly true." Savitri-525) the working and direct intervention of the Supreme Mother Force, with a conviction that all is done for the best, the progress assured, the victory inevitable. In this vision-dependent Ashram , all action is born out of ascending and descending Divine union, fulfilling its own inherent power. Its movement is calm, self-possessed, spontaneous, plastic and a harmonic identity of the truth intimately one with all that is included in its cognition of existence. Or 'But higher still can climb the ascending light; There are vasts of vision and eternal suns,...A burning head of vision leads the mind, Thought trails behind it its long comet tail; The heart glows, an illuminate and seer, And sense is kindled into identity.' (Savitri-659-660) 8) Integral Yoga can succeed with a twice-born soul if he has 'the true Guide within and without.' ³⁹ If his Psychic and Spiritual being are open, then he can enter direct contact with the Mother and Sri Aurobindo from within and it is identified as an exceptional privilege ³⁵ to have a Spiritual fosterer without. In Sri Matriniketan Ashram, those whose destinies are in the preparatory and formative stage of Sadhana (once-born Soul) and are not yet decreed for Spiritual and higher attainment, they enter indirect contact with the Mother and Sri Aurobindo and are not comfortable with the living Spiritual fosterer. Because the predominance of lower nature plays a pivotal role and they are not ready to accept the fact that the foundation of this Yoga is 'truthfulness and virginity'⁴² and they covertly search for a safe passage to satisfy their suppressed desire. Through this search, the gulf between once-born disciple and twice-born Teacher multiplies. In the Spiritual history of earth, this increase of the gulf gave birth to the crucifixion of Lord Christ. So, the Ashram becomes a field of repetition of old history. Until one has not discovered his Psychic being in the heart centre and Spiritual being above the head, for him ‘rest and earthly ease’²⁰ are forbidden. His primary motive is to make Divine realisation²⁵ as one and only aim of life and to obey the Divine through external means in the form of the Guru and adore and worship Him in the Avatar and the Divine Mother. The secondary aim is to extend this effort towards inner obedience to the omnipotent Spirit within and inner adoration and consecration to the Divine within. One feels secure in preserving his separative identity and his obedience to the Central representative of the Ashram is no longer an indispensable part of his sadhana life, whose variation is dependent on his satisfaction of personal will, want and interest and his regard and reverence to her is restricted by subjection to lower Nature. If an individual aspirant Soul's lower Nature is active, then he 'does Nature’s inferior works; he assures the basis for her higher activities; but not to him easily are opened the glories of her second birth.'³³ 9) Integral Yoga further identifies that for a twice-born Soul, a Spiritual Fosterer is indispensable.³⁵ So, the Divine must depute for him a Spiritual fosterer (like King Aswapati in the life of Savitri) or he must trace him out from a distant land (like Satyavan in the life of Savitri ). Vedanta insists on following consistently the guidelines to know, be and possess the Divine in thyself first, then in others 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 .'³¹ In Sri Matriniketan Ashram , the destiny of a twice-born Soul is decreed for Spiritual and higher attainment and fulfilment; he approaches the Divine through subjectively-objective Self-discipline, proceeding from essential self-knowledge to the whole cosmic self-knowledge and from the whole integral knowledge to the knowledge of the parts of the objective world. Its primary aim as proposed in Integral Jnana Yoga is to know himself as ‘the Self, the Spirit, the Eternal’¹¹ by drawing back from mind, life and body or as proposed in Savitri , ‘The One he worshipped was within him now ’¹⁴ and the concentration on this life and written truth are shifted to concentration on triple time of all life and the Soul in Mind and Heart. Then he has a secondary aim, which is ‘to establish the true relation between this eternal self that we are and the mutable existence and mutable world.’¹¹ Thus, in fulfilling this secondary aim of complete realisation of the Divine in all things and to know Him everywhere equally without distinction, he has identified as to enter voluntary ideal right relation with its Central representative, the virgin Soul Centre, as ‘a child leading children’¹⁵ and a strict obedience to her 'wise and intuitive leading'³⁴ is normal and necessary for harmony of outer Ashram life. For the fulfillment of universalised living and comprehensive harmony, a certain form of reverence, adoration and the right relation is nurtured with its surrounding nature which includes flowers, children, trees, dogs, cows, crows, pigeons and birds as the Self in all Beings, Sarvabhutastha atmanam ;¹⁶ for the full possession of the Transcendence and the most comprehensive harmony, we enter the true relation with the Mother Soul Sri Radha and the Master Soul Sri Krishna within by whose Grace we have found refuge at the Lotus Feet of Their Supramental Incarnation, The Mother and Sri Aurobindo , the Supreme-Mother-Ishwari-Maya-Chit-Shakti is becoming One with the Supreme-Purushottama-Ishwara-Sat-Brahman , descended from the plane of Sachchidananda into the lower world as Paraprakritir Jivabhuta⁵ and Mamaibansa Jivabhuta ,⁶ and extension of this relation as all pervading Brahman in the form of ‘of the Self, by the Self and in the Self’, atmani atmanam atmana⁷ or ‘Living for me, by me, in me they shall live. ’¹² Thus, an effort is made to practice Sri Aurobindo's Teachings rigorously and live a life based on Divine action. To hold together the boundless Mother and limitless Sri Aurobindo in the heart and all other planes of Consciousness are identified as the highest perfection of this endeavour. THEY have chosen and owned Sri Matriniketan Ashram as a field of THEIR direct special Divine transformation work, development of the highest hinted Truth of Integral Yoga, generalisation of Spirituality through Integral Education, on whom we can depend totally for our life, action, thought, feeling, existence and Ananda . OM TAT SAT References: 1: CWSA-23/The Synthesis of Yoga/p-72, 2: Savitri-381, 3: CWSA-23/The Synthesis of Yoga/p-22, 4: CWSA-23/The Synthesis of Yoga/p-142, 5: The Gita-7.5- this passage indicates that the Divine Mother has become the Jiva in the heart, 6: The Gita-15.7- this passage indicates that the Supreme Purushottama has become Jiva in the heart, 7: The Gita-13.24, 8: Savitri-476, 9: CWSA-23/The Synthesis of Yoga/p-252, 10: CWSA-23/The Synthesis of Yoga/p-58, 11: CWSA-23/The Synthesis of Yoga/p-368, 12: Savitri-699, 13: Savitri-597, 14: Savitri-334, 15: CWSA-23/The Synthesis of Yoga/p-67, 16: The Gita-6.29, 17: Essays on the Gita/SABCL/Vol-13/P-436, 18: CWSA-24/The Synthesis of Yoga/p-637, 19: “His spirit breathed a superhuman air. The imprisoned deity rent its magic fence.” Savitri-82, “Rent man’s horizons into infinity.” Savitri-359, “To rend the veil of the last mysteries.” Savitri-360, “The knot of the two, the higher and the lower hemisphere, is where mind and supermind meet with a veil between them. The rending of the veil is the condition of the divine life in humanity; for by that rending, by the illumining descent of the higher into the nature of the lower being and the forceful ascent of the lower being into the nature of the higher, mind can recover its divine light in the all-comprehending supermind, the soul realise its divine self in the all-possessing all-blissful Ananda, life repossess its divine power on the play of omnipotent Conscious-Force and Matter open to its divine liberty as a form of the divine Existence.” CWSA/21/The Life Divine-279, “An early illumination from above or a rending of the upper velamen can come as an outcome of aspiration or some inner readiness, or it may even come uncalled-for or not called for by any conscious part of the mind, — perhaps by a secret subliminal necessity or by an action or pressure from the higher levels, by something which is felt as the touch of the Divine Being, the touch of the Spirit, — and its results can be exceedingly powerful.” CWSA-22/The Life Divine/p-944, “If it is Thy will it should be so, Thou must rend the last veil and Thy splendour in all its purity must come to transfigure the world!” Prayers And Meditations/p-269/TMCW-1/p-223, 20: “There is no rest for the embodied soul... Forbidding to him rest and earthly ease, Till he has found himself he cannot pause.” Savitri-339, 21: “Outcast from empire of the outer light, Lost to the comradeship of seeing men, He (King Dyumatsena ) sojourns in two solitudes, within And in the solemn rustle of the woods.” Savitri-403, 22: “The truth is not that God moves round the ego as the centre of existence and can be judged by the ego and its view of the dualities, but that the Divine is itself the centre and that the experience of the individual only finds its own true truth when it is known in the terms of the universal and the transcendent.” CWSA-21/The Life Divine/p-59, 23: CWSA-23/The Synthesis of Yoga/p-106, 24: CWSA-23/The Synthesis of Yoga/p-22, 25: “Only a realisation independent of all outer circumstances, free from all attachment and all understanding, however high, is a true realisation, a valuable realisation. And the only such realisation is to unite with Thee integrally, closely, definitively.” The Mother/Prayers and Meditations-17.07.1914, 26: “I know it would create a furor if I wrote this book! Because any fool could read it like a story and feel perfectly satisfied – and he wouldn’t even notice it taking hold of him inside and changing him.” The Mother’s Agenda-20.12.1961, “The manifestation of the Supramental upon earth is no more a promise but a living fact, a reality…It is at work here, and one day will come when the most blind, the most unconscious, even the most unwilling shall be obliged to recognise it.” TMCW/Vol-8/Questions and Answers-1956/p-126, “Above her brows where will and knowledge meet A mighty Voice invaded mortal space. It seemed to come from inaccessible heights And yet was intimate with all the world And knew the meaning of the steps of Time And saw eternal destiny’s changeless scene Filling the far prospect of the cosmic gaze.” Savitri-574, 27: CWSA-24/The Synthesis of Yoga/p-565, 28: “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 ultimately universalise it in others.” CWSA-23/The Synthesis of Yoga/p-29, 29: 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’s Agenda-8/p-365, 30: CWSA-32/The Mother with Letters on the Mother/p-50, 31: CWSA-19/Essays of the Gita/p-414-415, 32: CWSA-23/The Synthesis of Yoga/p-82 33: CWSA-23/The Synthesis of Yoga/p-23 34: CWSA-22/The Life Divine/p-940-941, 35: “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, "This will be to him his (a Sadhaka of Integral Yoga) exceeding good fortune if he can meet one who has realised or is becoming That which he seeks for and can by opening to it in this vessel of its manifestation himself realise it." Sri Aurobindo/CWSA-23/The Synthesis of Yoga/p-130, 36: Savitri-237, 37: "I don’t know if it’s our perception that progresses, or if really, as Sri Aurobindo said, "When the supramental Force comes on the earth, there will be a response EVERYWHERE." It seems to me to be that, because these flowers are so, so vibrant, full of life. In the morning I always arrange them (it’s a work that takes me at least three quarters of an hour, there are more than a hundred flowers in different vases that I have to arrange, and to each person I give a special sort of flower – I arrange all that), and in the vases, some flowers say, "Me!" And indeed they are just what I need. They call out to me to say, "Me!" ... But that’s not new, because when I was in Japan, I had a large garden and I had cultivated part of it to grow vegetables; in the morning I would go down to the garden to get the vegetables to be eaten that day, and some of them here, there, there (scattered gesture) would say, "Me! Me! Me!" Like that. So I would go and pick them. They literally called me, they called me...That’s a long time ago, nineteen hundred and ... when was it? It was in 1916-17, so that’s ..." The Mother's Agenda/February 7, 1968, 38: TMCW-15/Words of the Mother-III/p-91, 39: "Two rules alone there are that will diminish the difficulty and obviate the danger. One must reject all that comes from the ego, from vital desire, from the mere mind and its presumptuous reasoning incompetence, all that ministers to these agents of the Ignorance. One must learn to hear and follow the voice of the inmost soul, the direction of the Guru, the command of the Master, the working of the Divine Mother. Whoever clings to the desires and weaknesses of the flesh, the cravings and passions of the vital in its turbulent ignorance, the dictates of his personal mind unsilenced and unillumined by a greater knowledge, cannot find the true inner law and is heaping obstacles in the way of the divine fulfilment. Whoever is able to detect and renounce those obscuring agencies and to discern and follow the true Guide within and without will discover the spiritual law and reach the goal of the Yoga... A radical and total change of consciousness is not only the whole meaning but, in an increasing force and by progressive stages, the whole method of the integral Yoga." CWSA-23/The Synthesis of Yoga/p-187, "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-940-941, "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, "I am here with thee in thy chariot of battle revealed as the Master of Existence within and without thee and I repeat the absolute assurance, the infallible promise that I will lead thee to myself through and beyond all sorrow and evil. Whatever difficulties and perplexities arise, be sure of this that I am leading thee to a complete divine life in the universal and an immortal existence in the transcendent Spirit.” CWSA-19/Essays on the Gita/p- 557, 40: "Another possible conception akin to the religious solution is the guidance of society by men of spiritual attainment, the brotherhood or unity of all in the faith or in the discipline, the spiritualisation of life and society by the taking up of the old machinery of life into such a unification or inventing a new machinery. This too has been attempted before without success; it was the original founding idea of more than one religion: but the human ego and vital nature were too strong for a religious idea working on the mind and by the mind to overcome its resistance. It is only the full emergence of the soul, the full descent of the native light and power of the Spirit and the consequent replacement or transformation and uplifting of our insufficient mental and vital nature by a spiritual and supramental supernature that can effect this evolutionary miracle." CWSA-22/The Life Divine/p-1096, 41: CWSA-23/The Synthesis of Yoga/p-210-11, 42: “(Q:) I have been here for one and a half years but I know nothing of the sadhana. I meditate, but nothing happens in the meditation. I feel there is no love in me towards the Mother. What shall I do to feel this love? (Ans.) Become truthful, pure, sincere, straightforward.”Sri Aurobindo/1 July 1935/ CWSA-32/The Mother with letters on the Mother/p-462, 43: The Mother's Agenda/25th October 1967/19th April 1969, 44: Savitri-237, 45: Savitri-370, 46: CWSA-19/Essays on the Gita/p-160, 47: “The ancient Aryans knew that man was not separate from the universe, but only a homogeneous part of it, as a wave is part of the ocean. An infinite energy, Prakriti, Maya or Shakti, pervades the world, pours itself into every name and form, and the clod, the plant, the insect, the animal, the man are, in their phenomenal existence, merely more or less efficient adharas of this Energy. We are each of us a dynamo into which waves of that energy have been generated and stored, and are being perpetually conserved, used up and replenished. The same force which moves in the star and the planet, moves in us, and all our thought and action are merely its play and born of the complexity of its functionings. There are processes by which man can increase his capacity as an adhara. There are other processes by which he can clear of obstructions the channel of communication between himself and the universal energy and bring greater and greater stores of it pouring into his soul and brain and body. This continual improvement of the adhara and increase in quantity and complexity of action of the informing energy, is the whole aim of evolution. When that energy is the highest in kind and the fullest in amount of which the human adhara is capable, and the adhara itself is trained utterly to bear the inrush and play of the energy, then is a man siddha, the fulfilled or perfect man, his evolution is over and he has completed in the individual that utmost development which the mass of humanity is labouring towards through the ages.” CWSA-1/Early Cultural Writings/p-370 48: “The Divine soul (Developed Soul) reproduces itself in similar liberated souls (dvija) as the animal reproduces itself in similar bodies.” CWSA-21/The Life Divine/p-45, 49: CWSA-23/The Synthesis of Yoga/p-104, 50: The Mother’s Agenda/September 7, 1968, 51: CWSA-23/The Synthesis of Yoga/p-67, Download this WEB PAGE in PDF format: FLOWER DECORATION, SRI MATRI DHYANA MANDIR “Lord, this morning Thou hast given me the assurance that Thou wouldst stay with us until Thy work is achieved, not only as a consciousness which guides and illumines but also as a dynamic Presence in action. In unmistakable terms Thou hast promised that all of Thyself would remain here and not leave the earth atmosphere until earth is transformed. Grant that we may be worthy of this marvellous Presence and that henceforth every- thing in us be concentrated on the one will to be more and more perfectly consecrated to the fulfilment of Thy sublime Work." The Mother The Mother’s Centenary Works/Vol-13/p-6 THE MOTHER'S RELICS & PADUKA "The goal of Yoga is always hard to reach, but this one (integral Yoga) is more difficult than any other, and it is only for those who have the call, the capacity, the willingness to face everything and every risk, even the risk of failure, and the will to progress towards an entire selflessness, desirelessness and surrender." Sri Aurobindo CWSA-29/Letters on Yoga-II/p-27 THE WORLD HINDU SUMMIT-II “I say no longer that nationalism is a creed, a religion, a faith; I say that it is the Sanatana Dharma which for us is nationalism. This Hindu nation was born with the Sanatana Dharma, with it it moves and with it it grows. When the Sanatana Dharma declines, then the nation declines, and if the Sanatana Dharma were capable of perishing, with the Sanatana Dharma it would perish.” Sri Aurobindo CWSA-8/Karmayogin/p-11-12 (The message is from Sri K. Anurakta, our Spiritual Guide) 15.08.2006 THE MOTHER AND SRI AUROBINDO’S VERY SPECIAL LOVE LIGHT, BLISS AND BLESSINGS TO THE MOTHER’S INTERNATIONAL CENTRE TRUST SRI MATRINIKETAN ASHRAM FOR ALL SINCERE AND DEDICATED, TRUE AND ILLUMINED WORK THAT IS BEING DONE FOR THE WORK OF THE MOTHER AND SRI AUROBINDO IN THE PHYSICAL, VITAL AND SPIRITUAL INNER CONSCIOUSNESS. THIS DEDICATION IS WONDERFULLY IMPORTANT FOR THE FUTURE. “We are here in the Ashram to do this work together with the help of Sri Aurobindo’s knowledge and force, in an attempt to realise a community that is more harmonious, more united, and consequently much more effective in life.” The Mother TMCW/12/On Education/p-355

"Heaven’s call is rare, rarer the heart that heeds; The doors of light are sealed to common mind" Savitri-689 The Call in Brief “Brahmacharya (celibacy) is not binding in bhaktimarga or karmayoga , but it is necessary for ascetic jnanayoga as well as for Raja and Hatha yogas. It is also not demanded from Grihastha yogis. In this (integral) Yoga the position is that one must overcome sex, otherwise there can be no transformation of the lower vital and physical nature; all physical sexual connection should cease, otherwise one exposes oneself to serious dangers. The sex-push must also be overcome but it is not a fact that there can be no sadhana or no experience before it is entirely overcome, only without that conquest one cannot go to the end and it must be clearly recognised as one of the more serious obstacles and indulgence of it as a cause of considerable disturbance.” Sri Aurobindo CWSA-31/Letters on Yoga-IV/p-542 “One must first find one’s soul, this is absolutely indispensable, and identify oneself with it. Later one can come to the transformation. Sri Aurobindo has written somewhere: “Our Yoga begins where the others end. ” Usually yoga leads precisely to this identification, this union with the Divine — that is why it is called “yoga” . And when people reach this, well, they are at the end of their path and are satisfied. But Sri Aurobindo has written: we begin when they finish; you have found the Divine but instead of sitting down in contemplation and waiting for the Divine to take you out of your body which has become useless, on the contrary, with this consciousness you turn to the body and to life and begin the work of transformation — which is very hard labour . It’s here that he compares it with cutting one’s way through a virgin forest; because as nobody has done it before, one must make one’s path where there was none. But to try to do this without having the indispensable directive of the union with the Divine within, within one’s soul, is childishness.” The Mother TMCW-7/Questions and Answers-1955/p-350-351 Arjuna of the Gita was given a task and he received a seven-fold Divine Call, in order to ascend in the stairs of Divine Consciousness. And the Lord demanded from him 'nothing more in life than his instrument'⁷⁶ through 'subordination and service,'⁷⁷ nimittamatram bhava savyasachin . We are here in this earth only to perfect the instrumental relation with the Divine by renouncing all forms of desire and personal will. 1. In the preliminary stage of his Sadhana, Arjuna’s tamasic recoil from the terrible action of war field or Spiritual fall in the form of tamasic devotee, arta , by the declaration ‘better the life of the beggar than to taste these blood-stained enjoyments’⁴³ and entry into dejection, fear, aversion, disgust and discouragement are much more injurious and destructive than the rajasic principles of strife, struggle and dissociation. A weak and cowardly tamasic shudra devotee, arta, cannot climb towards God, but by service and obedience can pacify his problem of lower nature or 'tame the brute in his being.'⁶⁹ "Arjuna’s abstention (from the war field) would work a much greater sin and evil: it would mean, if it had any effect at all, the triumph of wrong and injustice and the rejection of his own mission as an instrument of the divine workings."⁸³ "At its base is the law or dharma of inertia: the tamasic man inertly obeys in a customary mechanical action the suggestions and impulses, the round of will of his material and his half-intellectualised vital and sensational nature."⁸² 2. So, the Lord discourages the tendency of outer renunciation of life and action or saintly inactivity and insists Arjuna to ascend from the state of tamasic devotee, arta , to rajasic devotee, artharthi, by activation of the Kshatriya Soul force and asks inner renunciation of attachment by slaying³ the human unenlightened Teacher Dronacharya, who represents ego and divisible Consciousness. This indicates that for a secured Spiritual life, one should constantly slay²⁵ the inner enemy of desire, ego and ignorance and in collective living he should continuously wage outer war against the powers of Adharma to establish truth and wisdom in objective life. The Gita’s jahi kamam durasadam, ⁶³ ‘slay this enemy in the form of desire, who is so hard to assail’ is identified as the keyword⁶⁴ of integral Yoga. The nature of the Kshatriya Soul force is 'courage, strength, unconquerable tenacity and self-devotion to a great task.'⁶⁹ 'Every individual Jivatman must become the perfect Kshatriya before he can become the Brahmin '⁶⁹ or Sattwic devotee. "In the middle intervenes the kinetic law or dharma ; the rajasic man, vital, dynamic, active, attempts to impose himself on his world and environment, but only increases the wounding weight and tyrant yoke of his turbulent passions, desires and egoisms, the burden of his restless self-will, the yoke of his rajasic nature."⁸² 3. Then the Lord asks Arjuna to become a Sattwic devotee, jijnasu , and begin Yoga by renouncing Prakriti Yajna of active mind, which includes renunciation of all types of physical asceticism,⁷⁵ external worship, and ceremonies and insists him to pursue only Purusha Yajna of passive mind and inner askesis⁷⁵ which will establish him in the trigunatita state.⁴ Then He asks him to adore only the highest embodied Divine personality, here represented by Him as Purushottama , and discourages him from adoring other gods which is meant to satisfy ‘various outer desires of the devotees.’⁵ So the Gita asks the above three bound Souls to become desireless and adore the One, representing the highest Consciousness and discourages though does not ban adoration of other godheads representing the distortion of the highest comprehensive Consciousness.⁶ Then the Lord points out that even the devotees who worship other Gods, their sacrifice is also received by Him though not according to the true law, avidhipurbakam. ⁷ If one adores and offers sacrifice to the Divine in tamasic Ignorance, then that sacrifice goes to elemental powers and grosser spirits, pretan bhutaganam ;¹⁷ if he offers adoration to the Divine in rajasic state of desire-driven consciousness, then the sacrifice goes to lower godheads and perverse powers, asuras, yaksa-raksamsi ;¹⁷ if he offers adoration to the Divine concealed in His manifestation in sattwic state of desireless Consciousness by renouncing the fruit of action, then that sacrifice and service is received by partial Godhead and not directly by the integral Divinity.¹⁷ A seeker of truth, Jijnasu , by virtue of pursuing Sadhana unsuccessfully in past births, takes an interest in written truth in this birth from the early part of his life. Thus, he practices sacrifice, askesis and giving which is limited, largely egoistic (sattwic ego) and mistaken in its motive and he endeavours to go beyond the written truth. A sattwic devotee or 'the true Brahmin is samo manapamanayoh , he accepts indifferently worldly honour and dishonour and cares only for the truth and the right.'⁷⁰ The message of integral Yoga to a sattwic devotee is: 'Detect first what is false or obscure in you and persistently reject it, then alone can you rightly call for the divine Power to transform you.'⁷⁴ “The dharma of the sattwic man is the highest in the circle of the gunas ; but that too is a limited view and a dwarfed standard. Its imperfect indications lead to a petty and relative perfection; temporarily satisfying to the enlightened personal ego, it is not founded either on the whole truth of the self or on the whole truth of Nature.”⁸² 4. When Arjuna ascends to the stairs of the twice-born Soul, Dvija , the Lord further insists him to search Spiritual fosterer, Dvijattama, (the best among the twice-born Soul) to receive care of his newborn Divinity and that is realised by ‘adoring the feet of the enlightened Guru ’⁸ or ‘veneration of the Teacher’⁹ in order to realise the Divine as Kshara Purusha, Psychic Being in the heart and Akshara Purusha, Spiritual Being above the head. In the Gita , ‘the help of the Guru has always been relied upon as an indispensable aid.’⁵⁵ Integral Yoga proposes that the living Spiritual Teacher is a 'narrower practice'⁷⁸ and is safe and secured for beginners of integral Yoga (Dvija ) and dispensable for few rare developed Souls or ‘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.”⁵⁰ So a Dvija has to be aware of the possibility of double evolution⁶⁰ of double consciousness,⁸⁰ one that of the evolution of external restless life dominated by three Gunas, and another that of the evolution of his inner silent life. By activating three Gunas or by horizontal movement of Consciousness, he will experience a slow mental evolution of external life. By pacifying the mind or by movement of Psychic Being (symbol of multiple Divine) and Spiritual being (symbol of One Divine) or vertical movement of Consciousness, he will experience swift Spiritual evolution of inner life. Thus, his slow material evolution is complemented by swift Spiritual evolution and this double movement culminates in the reconciliation of perfect Spirit with imperfect Matter. A twice-born Soul's frontal nature is full of gratitude for the Divine accompanied by true happiness. 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.'⁷¹ 5. Then, after Arjuna is established as doing all objective action in the war field by the dictation of Divine Will, he becomes the developed Soul of Instrument, Yantra. An instrument of the Divine will have neither any attachment to the fruit of works, nor any attachment to the work, nor any sense of doership of work and he will be attached only to the comprehensive Divine, Majyasakta . The Lord gives him this knowledge that all concentrated objective Divine action and sacrifice must be supported by Prakriti Yajna of ceaseless Japa ¹⁰ and this habit of Japa must be maintained while in action of the war field¹⁶ and also while leaving the earthly body¹¹ in deep Samadhi where one’s Soul can take final refuge in the Param Dham . Integral Yoga proposes ceaseless Japa and action in waking trance, not utilised as a passage to param Dham , but as means of Divine descent of Force and transformation of Nature. The Gita gives the example of King Janaka , a developed Soul and Divine Instrument, who had attained liberation, perfection and Cosmic Consciousness through Prakriti Yajna of ‘ceremonial sacrifice and ritualistic works done without attachment.’⁵¹ Savitri book has identified the Nature of a Divine instrument and his task in this world as: "A breath comes down from a supernal air, A Presence is born, a guiding Light awakes, A stillness falls upon the instruments: Fixed, motionless like a marble monument, Stone-calm, the body is a pedestal Supporting a figure of eternal Peace." Savitri-47, "Our tasks are given, we are but instruments ; Nothing is all our own that we create: The Power that acts in us is not our force. The genius too receives from some high fount Concealed in a supernal secrecy The work that gives him an immortal name." Savitri-542, "This truth (action of Divine Will) Arjuna must be brought to see; he must learn to act impersonally, imperturbably as the instrument not of his little personal desires and weak human shrinkings, but of a vaster and more luminous Power, a greater all-wise divine and universal Will. He must act impersonally and universally in a high union of his soul with the inner and outer Godhead, yukta , in a calm Yoga with his own supreme Self and the informing Self of the universe."⁸³ 6. When he ascends to the status of Emanation, Vibhuti , by universalisation of Psychic and Spiritual Consciousness and realisation of the Divine in all His becoming, the Lord further asks Arjuna to worship His manifestation in the Sun, Moon, Star, and flower, in every living creature. He has to adore the myriad Gods, Deva, superior human beings known as twice-born Dvija , a man of enlightened knowledge, Prajna , and the enlightened Teacher, Guru .¹² The Lord points out that adoration of all His manifestations equally, without distinction is the condition of becoming the greatest Yogi.²⁴ A Sadhak of integral Yoga counts all his subjective and objective Divine action as means of Divine descent of Force. Through this activation of dynamic Divine and movement of Universalised and Transcendent Consciousness, he does good of all creatures, sarvabhuta hite ratah. The Synthesis of Yoga book confirms that the emergence of a Vibhuti as a unique force of the multiple Divine is possible ‘even in the weakest or most clouded living being.’⁸⁴ 7. An Instrument/an Emanation must always remember that an Avatar is a special manifestation of the Supreme Lord, Parameswara and he is only one Psychic centre of the multiple Divine.⁷⁹ An Avatar is born-free or His birth and action are both Divine, janma karma cha me divyam , whereas an Instrument/Emanation lives and acts in the Divine, mayi nivasisyasi,⁸⁵ mayi vartate, through rigorous self-control and constant union, yoga yukta. When Arjuna ascends to the status of Avatar Consciousness or Purushottama Consciousness through large-scale objective Divine action of Instrument and large-scale subjective Divine action of Emanation, his triple consecration through Karma, Jnana and Bhakti Yoga becomes normal, natural and absolute. In integral Yoga, this Purushottama state of consciousness is identified as Supramental Consciousness and a Sadhak becomes ‘a child and eternal portion’⁶² of the Divine Mother and a thrice-born Soul.⁹⁰ In him, the reconciliation of triple consecration gives birth to a fourth Yoga known as ‘Yoga of Self-perfection’ and there the triple poise of the Self coexists and the Psychic being, Kshara Purusha possesses the Akshara Purusha and Purushottama , in totality. Integral Yoga follows this seven-fold sequential growth of Arjuna with a more profound significance of dynamic Divine union. It stresses the adoration of the One to the exclusion of the Many for developing Souls to build a Spiritual foundation and asks the developed Souls to reconcile them in order to know and possess the Divine entirely. This adoration of superior human beings hinted in the Gita is applicable in integral Yoga for developed Soul¹³ and this adoration is even further extended to criminals, thieves, murderers and outcaste¹⁴ in order to extend the realisation of the Divine in Cosmic Consciousness. There will be even ‘certain respect’¹⁵ and reverence for physical things, a worship of the Divine, the Brahman in what one uses, ordered harmony and beauty in the life of Matter in order to complete the realisation of Divine in all things. Thus, as ceaseless renouncer of lower Nature, nitya sannyasi, ⁴⁵ a Sadhak’s scope of consecration becomes wide²⁶ and all-pervasive. When this consecrated action becomes absolute, constant and without rest, nitya yajna, ³⁸ he experiences constant Divine union, nitya yukta, ³⁹ and in this ceaseless waking trance, nitya-sattvasthah ,⁴⁶ he can repeat Divine’s name ceaselessly, nitya Japa ⁴⁰ or remembers Divine’s name continuously, nitya smarati ⁴⁴ and this is one of the ways of experiencing ceaseless Divine Grace, tat prasadat; ⁵² thus one experiences supreme peace, param shanti ,⁵² supreme state of Consciousness, sthanam saswatam ,⁵² and cellular transformation, prakritijairmuktam .⁴⁷ Ceaeless Japa is also utilised to overcome the arrest of Consciousness in the intermediate higher worlds as 'Our souls forget to the Highest to aspire.' (Savitri-113) In Integral Yoga, a constant dynamic union with the Divine is dependent on the transformation of lower Nature and movement of Consciousness in bridging the gulf between the highest Supreme Self and the nether Inconscient Sheath. Till these double conditions are satisfied, one can experience intermittent dynamic Divine union for a long preparatory period. The above experience is restated in the Mother’s language: "A vital like a warrior, with an absolute self-control (the vital of this present incarnation was sexless—a warrior), an absolutely calm and imperturbable warrior—no desires, no attachments...Since my earliest childhood,...And with that preparation... It is eighty-six years since I came here, mon petit! For thirty years I worked with Sri Aurobindo consciously, without letup, night and day... We shouldn’t be in a hurry.”⁷² “Well, this movement (gesture of a rising flame) towards That must be constant – constant, total. All the rest is none of our business, and the less we meddle with it mentally, the better. But THAT, that Flame, is indispensable. And when it goes out, light it again; when it falters, rekindle it – all the time, all the time, ALL THE TIME – when sleeping, walking, reading, moving around, speaking ... all the time. ...that is the Japa I do now—I do it all the time, while sleeping, while walking, while eating, while working, all the time.”⁵⁶ The Mother further proposes that “There is nothing other than He! This should be repeated from morning to night, from night to morning, because we forget it every minute. ”⁶¹ A Sadhak of traditional schools of Yoga initially moves his consciousness between Kshara Purusha (sarvabhutani chatmani) and Akshara Purusha (sarvabhutastha chatmanam ) and he can gather together the race, lokasangraha , by all possible external aids or by Psycho-physical means. After long years of movement of Consciousness between Kshara and Akshara Purusha , finally, his consciousness arrives at Purushottama Consciousness and from there he finds an exit⁴⁸ to the supreme Abode of Paramdham . Thus, he emerges as a precious distinguished World Teacher and he can wander around the world in order to uplift the human race. The Gita warns that ‘the askesis which is undertaken to get honour and worship from men, for the sake of outward glory and greatness and for ostentation is said to be rajasic tapasya , unstable and fleeting.’⁵³ A Sadhak of integral Yoga initially moves his consciousness between the Psychic being in the heart and the Spiritual being above the head, superseding his earlier movement of Consciousness between the three Gunas . After being established in the waking trance of the Psychic plane and the non-waking trance of the Spiritual plane, he universalises the two Selves and does the good of all creatures by inner movement of universal Consciousness. For the perfection of two Selves and perfection of untransformed Nature, he finally, after long years of preparation, ascends to the Supramental plane and Supramentalises and Spiritualises the Psychic Self. Thus, he emerges as a precious Nameless⁴⁹ World Teacher. His inner wandering of Consciousness from Inconscient Self to supreme Bliss Self can be pursued in secrecy and silence ⁸¹ and he can drag the human race ahead in its destined upward journey. A Sadhak of integral Yoga identifies desire as his greatest enemy and “Therefore attachment and desire must be utterly cast out; there is nothing in the world to which we must be attached, not wealth nor poverty, nor joy nor suffering, nor life nor death, nor greatness nor littleness, nor vice nor virtue, nor friend, nor wife, nor children, nor country, nor our work and mission, nor heaven nor earth, nor all that is within them or beyond them."⁸⁹ It may be noted that all-inclusive integral Yoga does not exclude the self-disciplines of traditional Yoga and all the perfections/siddhis of the latter are recognised as a sojourn of the former Yoga and for a Sadhak of integral Yoga there can be ‘no clinging to resting-places on the road or to half-way houses; he cannot be satisfied till he has laid down all the great enduring bases of his perfection and broken out into its large and free infinities, and even there he has to be constantly filling himself with more experiences of the Infinite.’⁵⁴ Integral Yoga asks a Sadhak to become a more and more perfect instrument of the Divine. This is followed by his becoming an instrumental pure channel to call down a vast ocean of Divine Will, Wisdom, Love, Bliss, Beauty, Peace, and Silence to earth and men through the inner movement of universal Consciousness. Then Sri Aurobindo's following declaration will take concrete shape: "I do not want hundreds of thousands of disciples. It will be enough if I can get a hundred complete men, purified of petty egoism, who will be the instruments of God.”⁸⁶ To become a faultless perfect passive instrument of the Divine Will, Wisdom and Love is not the only object of Integral Yoga, but one has to become individual dynamised liberated Soul, 'active master of the Nature,'⁸⁷ swarat, and an active identity with the controlling Spirit, Lordship, to become master man, liberated universalised Soul, emperor, samrat , who can become pure vessel of descent of Divine Force and help, 'in leading the human race forward spiritually.'⁸⁸ OM TAT SAT References are available in the Manuscript ‘The Bhagavad Gita and Integral Yoga’ (page 230-235) . Download this WEB PAGE in PDF format: THE CALL IN DETAIL “For spiritual rebirth means the constant throwing away of our previous associations and circumstances and proceeding to live as if at each virgin moment we were starting life anew… To give you an idea of the final height of spiritual rebirth, I may say that there can be a constant experience of the whole universe actually disappearing at every instant and being at every instant newly created!” The Mother TMCW-3/Questions and Answers-1929 to 1931/p-176 SIX FOLD DIVINE CALL "I do not very readily accept disciples as this path of Yoga is difficult one and it can be followed only if there is a special call.... The goal of Yoga is always hard to reach, but this one (integral Yoga) is more difficult than any other, and it is only for those who have the call, the capacity, the willingness to face everything and every risk, even the risk of failure, and the will to progress towards an entire selflessness, desirelessness and surrender." Sri Aurobindo SABCL/26/On Himself/p-175 CWSA-29/Letters on Yoga-II/p-27 THE MOTHER'S CALL “There is one divine Force which acts in the universe and in the individual and is also beyond the individual and the universe. The Mother stands for all these, but She is working here in the body to bring down something not yet expressed in this material world so as to transform life here—it is so that you should regard her as the Divine Shakti working here for that purpose.” Sri Aurobindo CWSA-32/The Mother with Letters on the Mother/-p-50 "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." Sri Aurobindo CWSA/24/The Synthesis of Yoga/p-700-701 "But the true reaction, the pure reaction is an enthusiastic impulse of collaboration, to play the game with all the energy, the will- power at the disposal of one’s consciousness, in the state one is in, with the feeling of being supported, carried by something infinitely greater than oneself, which makes no mistakes, something which protects you and at the same time gives you all the necessary strength and uses you as the best instrument. And one feels that, and one feels one is working in security, that one can no longer make any mistakes, that what one does is done with the utmost result and — in delight. That is the true movement; to feel that one’s will is intensified to the utmost because it is no longer a tiny little microscopic person in infinity but an infinite universal Power which makes you act : the Force of Truth. This is the only true reaction." The Mother TMCW-9/Questions and Answers-1957/p-6 "There is no assumption of personal will in the instrument; it is seen that all is already worked out in the omniscient prescience and omnipotent effective power of the universal Divine and that the egoism of men cannot alter the workings of that Will. Therefore, the final attitude is that enjoined on Arjuna i n a later chapter, “All has been already done by Me in my divine will and foresight; become only the occasion, O Arjuna ,” nimitta-matram bhava savyasachin . This attitude must lead finally to an absolute union of the personal with the Divine Will and, with the growth of knowledge, bring about a faultless response of the instrument to the divine Power and Knowledge. A perfect, an absolute equality of self-surrender, the mentality a passive channel of the divine Light and Power, the active being a mightily effective instrument for its work in the world, will be the poise of this supreme union of the Transcendent, the universal and the individual." Sri Aurobindo CWSA-19/Essays on the Gita/p--209 “Never forget that so long as you are capable of preference in your relations with life and men, you cannot be a pure and perfect instrument of the Divine.” The Mother TMCW-10/On Thoughts and aphorisms/p-351 “Men in the world have two lights, duty and principle; but he who has passed over to God, has done with both and replaced them by God’s will. If men abuse thee for this, care not, O divine instrument, but go on thy way like the wind or the sun fostering and destroying.” Sri Aurobindo The Mother’s Centenary Works (second edition)/Vol.10/p-285 “The perfected human soul must always be an instrument for the hastening of the ways of this evolution.” Sri Aurobindo CWSA/24/The Synthesis of Yoga/p--701

The Mother's Ideal Integral School “One must be a saint and a hero to be a good teacher. One must be a great yogi to be a good teacher. One must have a perfect attitude to be able to exact a perfect attitude from the students. You cannot ask anyone to do what you don’t do yourself. That is a rule. So look at the difference between what is and what ought to be, and you will be able to estimate the extent of your failure in class.” The Mother TMCW-8/Questions and Answers-1956/p-354 The Mother's Ideal Integral School “The child’s education ought to be an out bringing of all that is best, most powerful, most intimate and living in his nature; the mould into which the man’s action and development ought to run is that of his innate quality and power. He must acquire new things, but he will acquire them best, most vitally on the basis of his own developed type and inborn force.”¹ Sri Aurobindo “Therefore a time must come when man has to look below the obscure surface of his egoistic being and attempt to know himself; he must set out to find the real man: without that he would be stopping short at Nature’s primary education and never go on to her deeper and larger teachings; however great his practical knowledge and efficiency, he would be only a little higher than the animals.”² Sri Aurobindo “Intellectual, volitional, ethical, emotional, aesthetic and physical training and improvement are all so much to the good, 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 when they can open themselves to the power and presence of the Spirit and admit its direct working. This direct working effects a conversion of the whole being which is the indispensable condition of our real perfection.”³ Sri Aurobindo “A change of education and social institutions is the outward means adopted or an inner self-training and development is preferred as the true instrumentation.”⁴ Sri Aurobindo “But it is within us that the Reality must be found and the source and foundation of a perfected life; no out-ward formation can replace it: there must be the true self realised within if there is to be the true life realised in world and Nature.”⁴⁵ Sri Aurobindo The Mother’s Ideal Integral School is The (Divine) Mother’s home of learning, the School, through immediate training of constructing mind to reveal progressively Her standards of material and scientific knowledge, emotional feeling, intellectual manipulation, character, aesthesis, greater interests, physical soundness, regulated action and just efficiency that She essays to turn into universal Ideal Education of fully developed mind, vital and physical and fully evolved science. She seeks to develop the loftier and the larger reaches of our mentality, vitality and physicality and its aim is limited to a terrestrial perfection of the normal human life, some order of right relations, right use of mind, right use of happiness and beauty of life and right use of body. She again reveals that these partial unfoldings of consciousness through Ideal Education are too narrow and pale radiations for the vastness of the Spirit and asks to enter the ocean of the Infinite through Psychic, Spiritual and Supramental extension identified as Integral Education , comprehensive learning and total unfolding of consciousness. The Mother’s Ideal Integral School is preparing for Sri Aurobindo’s Integral future vision through its existing foundation of mental ideal, ideal teachers and world inclined ideal students (who are accepted as children of half-light and half-darkness) with the ability to enlarge the knowledge on the World, the Self and God through mental formulation. The immediate objective of this school is to provide an ideal education within a strong Spiritual atmosphere and the ultimate objective is to replace this status of bound Souls with an integral vision, integral Teachers and integral perfect students with the ability to reconcile entirely the God, the Self and the World. When the Spiritual force possesses the surrounding atmosphere of the School, both Teacher and Student consent themselves spontaneously with love to become slave of each other, then they are recognised to enter right relation without ego and become ‘fit integral Teacher’¹⁵ and ‘fit integral student.’¹⁶ They emerge out of intense self-control, samyama , of past births and in this birth again they are destined to work together and the appetite to learn the lesson endlessly and tirelessly in this birth becomes a normal and natural condition. OM TAT SAT Ideal Education: “So long as there is only an intellectual, ethical and other self-training for the now normal purposes of life which does not travel beyond the ordinary circle of working of mind, life and body, we are still only in the obscure and yet unillumined preparatory Yoga of Nature; we are still in pursuit of only an ordinary human perfection.”³ Sri Aurobindo “A mental control can only be a control, not a cure; a mental teaching, rule, standard can only impose an artificial groove in which our action revolves mechanically or with difficulty and which imposes a curbed and limited formation on the course of our nature. A total change of consciousness, a radical change of nature is the one remedy and the sole issue.”¹² Sri Aurobindo “Ethics deals only with the desire-soul and the active outward dynamical part of our being; its field is confined to character and action. It prohibits and inhibits certain actions, certain desires, impulses, propensities, — it inculcates certain qualities in the act, such as truthfulness, love, charity, compassion, chastity. When it has got this done and assured a base of virtue, the possession of a purified will and blameless habit of action, its work is finished.”³⁸ Sri Aurobindo “At any rate, in schools like ours and in universities sports have now a recognised and indispensable place; for even a highest and completest education of the mind is not enough without the education of the body. Where the qualities I have enumerated are absent or insufficiently present, a strong individual will or a national will may build them up, but the aid given by sports to their development is direct and in no way negligible.”⁴⁶ Sri Aurobindo The objectively-subjective doctrine of Ideal Education is to pursue subjective and objective development of the students with the help of outer aids, bahya avalambana , and external machinery. Ideal education has its root in natural Evolution, preoccupying the mind of the modern man that affirms an objective Reality as the only entire truth and an objective knowledge as entirely reliable education, which will build the student as a perfected social being in a perfected economic society. And so, the secret of the success of Ideal education can be possible when each ideal Teacher is capable of concentrating sufficiently on the materials of education through the faculty of exclusive concentration and his central faith will be preoccupied with the evolution and perfection of material and mental Nature and his watchword is progress. And perfection of Ideal education can come when each teacher can follow their own innovative, powerful and impressive line of teaching and discharge that developmental urge in the life of students. So the real business of ideal education is to prepare the student’s mind, life and bodily existence for the more potent, more perfect higher status of Integral education. The high aim of ideal education through intellectual training is a freedom from compulsory and entangled conditions of our physical and vital being, better information and more efficient machinery for its self-affirmation. The characteristic energy of ideal education is change, continual enlargement, improvement, a better arrangement of its gains, and a continual passage from smaller and simpler to larger and more complex perfection. The highest achievement of ideal education is a regulated pattern of mind, a fabricated pattern of life and a cultivated pattern of conduct. The method of ideal education is an increasing mechanisation, a standardisation, a fixing of everything into an artificially arranged unity of a common mould in order to ensure harmony and it obliges us to live in an apparent surface existence, oblivious of true Self and the whole nature of things. Limitations of Ideal Education: “The spirit stood back effaced behind its frame. Admired for the bright finality of its lines A blue horizon limited the soul; Thought moved in luminous facilities, The outer ideal’s shallows its swim-range: Life in its boundaries lingered satisfied With the small happiness of the body’s acts.” Savitri-114 “Or else for the body of some high Idea A house was build with too close-fitting bricks; Action and thought cemented made a wall Or small ideals limiting the soul.” Savitri-497 “The spirit’s almighty freedom was not here: A schoolman mind had captured life’s large space,” Savitri-496 “My teachers lesson me in slavery, I am shown God’s stamp and my own signature Upon the sorry contract of my fate.” Savitri-506 “When yet the mind, a passionate learner, toiled And ill-shaped instruments were crudely moved.” Savitri-574 Mental effort have had an immense effect on the earth life in carrying humanity from the status of a mere human animal to what it is now with its ideal of organised power, the cult of reason, the interpretation of life by a critical intellectual thought and the last outcome of this inspiration is the government of life by Modern Science. The ideal education is an ill-lighted purposeful training of mind to grow through its conscious stress of material and economic life, a constructed half-rightness mixed with much that is wrong and unlovely and unhappy, half automatic use of opportunities with many blunders, lapses, relapses and apparent discords in Ignorance which can succeed in mechanisation of the system but cannot change or recreate it from within. On the one side ideal education may be richer, fuller, more rationally plausible and externally effective pursuit of ideal truth, good and beauty but it cannot create and construct anything that goes beyond the Nature. Scientific knowledge is itself a construction of mind, a mass of formulas, masterful in the process of knowledge, a creation of apt machinery but ignorant of the individual Self and the world-Self and cannot utilise their influence in perfecting the nature and the life. The serious obstacle to the mind’s endeavour towards perfection is that mind cannot wholly mentalise life and matter; there are still considerable part of life and body which remain in the realm of Submental, Subconscient and Inconscient control. Ideal education unduly limited the pupils’ scope of learning by overdoing and exclusiveness and ignored the highest and the largest possibility and missed the full pursuit of its own object. The other danger is that the ideals constructed by the human mind are selective and relative and to shape the students’ nature rigidly according to them is to limit their growth into larger, wider and higher being. Despite all these limitations, the mind and life are the Soul’s only instrumentation until a higher instrumentation develops and free harmonious play of life and mind is essential for the highest growth of Ideal Education. ‘The passage through sattwa is the ordinary idea of Yoga, it is the preparation and purification by the yama-niyama of Patanjali or by other means in other Yogas , e.g., saintliness in the bhakti schools, the eightfold path in Buddhism etc., etc. In our Yoga (Integral Yoga) the evolution through sattwa is replaced by the cultivation of equanimity, samata, and by the psychic transformation .’⁷⁸ “…for mind is a twilight preparing for light, an ignorance seeking after knowledge, a bondage to Nature groping after freedom and mastery over Nature. It is not on mind, on its self-modifying ignorance and bondage or even on its half-light, half-mastery, half-knowledge that the next step can base itself. It must base itself on soul consciousness, consciousness of the spirit and self for so only can there be the full light, the spontaneous mastery, the intimate and real knowledge.”⁷⁹ "Mental ideas, opinions, constructions are his no more; for his mind has fallen into silence, it is only a channel for the Light and Truth of the divine knowledge. Ideals are too narrow for the vastness of his spirit ; it is the ocean of the Infinite that flows through him and moves him for ever.” CWSA-23/The Synthesis of Yoga/p-209 OM TAT SAT Objective of Ideal Education: “His activity is centred in a progressive mind which aims at perfecting itself as well as the house in which it dwells and the means of life that it uses, and is capable of awaking by a progressive self-realisation to its own true nature as a form of the Spirit.”¹⁰³ Sri Aurobindo “By itself the control of the mind and moral being only puts our normal consciousness into the right preliminary condition; it cannot bring about that evolution or manifestation of the higher psychic being which is necessary for the greater aims of Yoga.”³⁷ Sri Aurobindo “The mind liberated from a lower control and preoccupation introduces into life a government, an uplifting, a refinement, a finer balance and harmony; the vital and physical movements are directed and put into order, transformed even as far as they can be by a mental agency; they are taught to be the instruments of reason and obedient to an enlightened will, an ethical perception and an aesthetic intelligence: the more this can be accomplished, the more the race becomes truly human, a race of mental beings.”⁴⁸ Sri Aurobindo The objective of ideal Education is to elevate the students’ state of Consciousness from the unaryan tamasic Shudra way of life to the Aryan sattwic way of life by identifying the full account of his tamasic and rajasic imperfection and elevating them to the limited sattwic perfection. So, the objective of ideal education in the language of India’s ancient tradition is to foresee limited human perfection and to produce sattwic man with limited knowledge, light, happiness, peace, love, freedom and sense of beauty. The characteristic of Tamasic, Rajasic and Sattwic man are identified in the Gita more vividly than any other available written truth. Sattwa, Rajas and Tamas are three Gunas born of the movement of Prakriti and they bind the Soul to the Apara-prakriti. Sattwa is the giver of illumination, calmness, equality, order, accomplished harmony and well-being. It binds the Soul by attachment to limited happiness and limited knowledge. When through all the doors of the body, light of knowledge shines forth, there is increase of Sattwa and it imposes on itself an impersonal ethical, social and religious law, a Dharma , a Shastra , right understanding and a disinterested search of truth. When in Sattwa, one leaves the body ; he attains the spotless worlds of the knowers of the Highest. In this state fruit of the work is rightly and naturally enjoyed. Those who dwell in Sattwa , their consciousness rises upward and knowledge is gained. Sattwic man offers a sacrifice to God or the partial Godhead. This true sacrifice is extended according to the right principle, without desire for fruit, with a mind concentrated and fixed on the truth of things. The food that augments life, vitality, strength, health, joy and cheerfulness, which are succinct, soft, sustaining and agreeable, is dear to sattwic persons. Askesis done with faith and with no desire for fruit is said to be sattwic . Serenity of mind, gentleness, silence, self-control and purity of feeling are called sattwic askesis of mind . The writing/oration which gives no offence, truthful, pleasant and beneficial and regular study and practice of Shastra are sattwic askesis of the vital/speech . The true sattwic Askesis of the body i s done through purity, straightforwardness, virginity, non-violence and the worship offered to Godhead, Teacher, Wise and the twice-born Soul. When the gift is given for the sake of giving to one from whom no benefit in return is expected, and in the right place, at the right time and to the right person, that gift is said to be sattwic. When one Imperishable Being is seen in all Beings and one indivisible Being is realised among the multiplicities of divisions, know that knowledge as sattwic . An action which is rightly regulated by renouncing the fruit of action, attachment and without liking and disliking, know that work as sattwic action. When one performs rightly regulated action by renouncing attachment to action and the fruit of action, know that as sattwic renunciation . One who is free from attachment, egoless, endowed with steadfastness and zeal, unaffected by success and failure, he is a sattwic doer . ‘The sattwic doer is free from all this attachment, this egoism, this violent strength or passionate weakness; his is a mind and will unelated by success, undepressed by failure, full of a fixed impersonal resolution, a calm rectitude of zeal or a high and pure and selfless enthusiasm in the work that has to be done.’¹⁸ That which knows in essence action and withdrawal from action, what ought to be done and what ought not to be done, fear and fearlessness, bondage and liberation, clarity of mind, that understanding is sattwic. That unwavering persistence by which one controls the activities of mind, life and senses, know that persistence of mastering intelligence as sattwic. That happiness which seems like a poison initially but ends as nectar, that happiness is said to be sattwic, born out of clear understanding. A Student whose mind is concentrated on his studies, relates rightly with the surrounding world and is aware constantly of his objective aim of life, know him as Sattwic in Nature. A Teacher concentrated in his profession, loves the students genuinely without attachment and takes the responsibility of their inner and outer health, know him as Sattwic in Nature. An Institution/School with uncorrupt and dedicated management, teachers with an attitude of giving selfless service to the Divine through educating the pupils, general cleanliness and manifestation of beauty in the outward surroundings, know that institution as Sattwic in Nature. After exploring the limitations of tamasic mind and rajasic mind Savitri came across ‘a brilliant ordered Space’ of Sattwic mind. Here we observe a reason’s balanced reign, ‘adamant walls of law,’ ‘a small world or rule and line,’ and limited freedom. Here, the sattwic mind is divided into three parts of schoolman mind, fixed mind and outer mind. They have three characteristics of fear, doubt and impatience respectively and through these attributes, they limit the Illimitable. The Schoolman mind occupies life’s large space, fixed pillars of thought, lives in its dreams. ‘Its thoughts (are) an army ranked and disciplined.’ It does not dare to pursue ‘great and difficult’ adventure,’ does not call down the ‘flaming god;’ cannot set the world ablaze with the inner Fire. It limits the Soul with narrow ideal, adores an exclusive God, meditation is done to realise a narrow end; shuts its door to Divine Love and dries the heart with a rational religion. Its sacrifice is cold and flameless, Shastra is a sealed book devoid of Spiritual influence. The Mother said, ‘‘It seems to me that unless the teachers themselves get out of this ordinary intellectuality (!), they will never be able to fulfill their duty.’⁷⁰ The Fixed mind is a quiet country where sense hunger is partly quenched, doubt is replaced with fixed faith. This is a firm and settled space of intelligence where all things are kept in their proper place. This fixed mind appears to be the creator of this apparent world, substitute of the mighty Soul. Aspirant of limited perfection, limited truth and limited harmony. This is the home of the elite who are satisfied with their exclusive achievement, the victory of a single truth, clarity of the sword of limited Light. It does not want to go beyond itself to discover the Psychic being. A fixed mind is satisfied with truth’s rounded outcome and ordered knowledge of apparent things. This is the world of artists, scientists, writers, philanthropists who are satisfied with their single achievement and do not show interest to go beyond their exclusive confident life and maimed achievements. Then Savitri came to the world of outer mind, where all are in haste and all are impatient to save the God’s world. Here, no Divine Light and mystic Voice are received. Outer mind cannot receive the Divine messengers of the subliminal world. It is not aware of waking trance, dreams of unborn Reality and strange goddesses with deep-pooled magical eyes. Savitri book gives the message that those who are deeply dissatisfied with the limitations of the schoolman mind, fixed mind and outer mind can trace their Psychic being and subsequently their Spiritual being. This is identified as the rebirth of an Ideal Teacher or the new birth of an integral Teacher. The three immediate tasks before a newborn integral Teacher is: 1: “If you unite your consciousness with the Supreme Consciousness and manifest It, all you think, feel or do becomes luminous and true. It is not the subject of the teaching which is to be changed, it is the consciousness with which you teach that must be enlightened.”⁷¹ 2: “Your difficulty comes from the fact that you have still the old belief that in life, there are some things high and some things low. It is not exact. It is not the things or the activities that are high or low, it is the consciousness of the doer which is true or false....”⁷¹ 3: “If your calm is integral, that is, both inner and outer, founded on the perception of the Divine Presence, and unchanging, that is to say, constant and unvarying in all circumstances, it will undoubtedly be all-powerful, and the children will necessarily be influenced by it and the class will certainly become, spontaneously and almost automatically, what you want it to be.”⁹⁴ OM TAT SAT Ideal Teacher: “A poor self-righteous virtue is her stock And reason’s pragmatic grope and abstract sight, Or the technique of a brief hour’s success She teaches, an usher (or guide) in utility’s school.” Savitri-626 “Ideals, systems, sciences, poems, crafts Tirelessly there perished and again recurred, Sought restlessly by some creative Power; But all were dreams crossing an empty vast.” Savitri-642 “There are two kinds of knowledge — mental knowledge such as you describe here which is usually necessary as a mental preparation or for guidance and the real knowledge which is spiritual. One receives the mental knowledge from the Guru in the shape of instruction and guidance, but that is only a part of what he gives — for the man who gives only mental or what you call indirect knowledge is not a Guru but only a teacher, Acharya .”⁶³ Sri Aurobindo “Whatever imperfections the teachers and instructors here may have, they will always be better than those from outside. For all who work here do so without remuneration and in the service of a higher cause. It is clearly understood that each one, whatever his worth or capacity, can and must progress constantly to realise an ideal which is still much higher than the present realisation of humanity.”⁵² The Mother “By doing what they (teachers) can, knowing that they have everything to learn. In this way they will gain experience and do things better and better. That is the best way to learn, and if they do it in all sincerity, in two or three years they will become experts and will be truly useful. Naturally, work done in this way becomes really interesting and makes the teachers as well as the students progress.”⁶² The Mother “It is true that the guru himself is subject to the same rule of silence with regard to what concerns him personally. In Nature everything is in movement; thus, whatever does not move forward is bound to fall back. The guru must progress even as his disciples do, although his progress may not be on the same plane. And for him too, to speak about his experiences is not favourable: the greater part of the dynamic force for progress contained in the experience evaporates if it is put into words. But on the other hand, by explaining his experiences to his disciples, he greatly helps their understanding and consequently their progress. It is for him in his wisdom to know to what extent he can and ought to sacrifice the one to the other. It goes without saying that no boasting or vain glory should enter into his account, for the slightest vanity would make him no longer a guru but an imposter.”⁶¹ The Mother A living teacher or guru or representative influence occupies a larger place in the life of students. In India , a great authority and high reverence is attached to the guru , the traditional teacher, who has received the Shastra by tradition and realised it in practice guides the disciples along the immemorial tracks’⁵ and his task is to reinforce and illumine ‘the methods taught in a Scripture.’⁵ The modern age replaced it by ideal teacher who guides the student along the well-established track of fixed, mechanised and mundane perfection which is conceived as something outward, social, rational dealing with the fellow beings, a better and more efficient citizenship with discharge of duties, harmonious associated enjoyment of the opportunities of existence, an expansion and refinement of the intellect and knowledge and action based on utilitarian, technical and scientific skill and he will try to harmonise and implement the old virtues and ideals in order to make up the deficiencies of existing set up. He ignores all that other greater Spiritual element of our being, opposes any very great upward change and leaves it either undeveloped or insufficiently satisfied. An ideal Teacher examines only one side of existence, only one province or district of truth and leaves all the rest unexplained and without any special significance. The ‘elementary virtues’²⁴ of an ideal Teacher with Sattwic Nature as indicated in the Gita ²³ is fearlessness, purity of temperament, steadfastness in the aim of life, giving, self-control, sacrifice, concentration on the study material, askesis, candour, straightforwardness, harmlessness, truth speaking, absence of wrath, self-denial, calm, absence of fault finding, compassion to all beings, absence of greed, gentleness, modesty, freedom from restlessness, affirmative energy, forgiveness, patience, clearness, absence of envy and pride. ‘It is quite elementary: never take notice of evil, never speak of the evil present in others, never perpetuate the vibrations of evil by observation, criticism or giving undue attention to the evil deed. This is what Buddha taught: each time you mention an evil you help spread it.’⁷² In order to cure evil and ugliness, the Mother proposed two steps, negative and positive cooperation: 1: (First negative step): “it is not through ignorance or unconsciousness or indifference that you fail to see evil – you can see and even feel it, but you refuse to collaborate in spreading it by giving it the force of your attention or the support of your consciousness. And for that, you must yourself be above the perception and sensation – able to see evil or ugliness without suffering, without feeling shocked or troubled. You see them from a height where such things do not exist, yet you have the conscious perception of them – they don’t affect you, you are free. This is the first step.”⁷² 2: (second positive step): “The second step is to be POSITIVELY conscious of the supreme Goodness and Beauty behind all things and supporting all things, permitting them to exist. Once you have seen Him, you can perceive Him behind the mask and the distortion – even ugliness, even cruelty, even evil are a disguise for that Something which is essentially good or beautiful, luminous, pure.”⁷² The passage from ideal Teacher to integral Teacher opens through Sattwic renunciation, Sattwic concentration, Sattwi c askesis and Sattwic consecration. The Gita ²⁶ further hints that a Sattwic man, Jijnasu, or ideal Teacher, or a traditional realised Teacher, becomes a Yogi with Psychic and Spiritual opening after many births of Spiritual preparation, and a Yogi becomes an integral Yogi or integral Teacher with possession of Cosmic Consciousness after many births of Spiritual Self-discipline. In Ideal education, all life is considered as unconscious Yoga of Nature and in integral education, all life is a conscious Yoga of Nature. The gulf between ideal Education and integral Education can be bridged if son of man, Nara , shows willingness to become son of God, Narayana . The son of man limits his life to money earning, procreation of family and its maintenance. The desire to earn money, the desire to procreate a family and desire take care of them throughout his life can be exhausted after many births of preparation or it can be exhausted in one birth if the Soul is sufficiently evolved in the past births. ‘The outer apparent man, an ephemeral being subject to the constraints of his material embodiment and imprisoned in a limited mentality, has to become the inner real Man, master of himself and his environment and universal in his being. In a more vivid and less metaphysical language, the natural man has to evolve himself into the divine Man; the sons of Death have to know themselves as the children of Immortality. It is on this account that the human birth can be described as the turning-point in the evolution, the critical stage in earth-nature.’⁹¹ The son of God will exclusively preoccupy his time and small habitation of space in accumulating Spiritual energy by learning four lessons in many births or in one birth if Soul is sufficiently evolved. The four lessons are (1) Jivatma’s union with Paramatma, ( 2) Jivatma’s union with Paraprakriti , (3) Paramatma’s union with Paraprakriti in the heart centre and (4) Para-prakriti’s union with Apara-prakriti. Here, Jivatma is a Psychic and Spiritual being combined.⁹³ Paramatma is the Supreme Self, the Turiya state of Consciousness. Para-prakriti i s the Supreme Mother, dynamic state of Supreme Turiya . Apara-prakriti is the Subconscient and Inconscient sheath with their extension of negative energy in mind, life and body. OM TAT SAT Integral Teacher “To be a good teacher one must have the insight and knowledge of a Guru with an unfailing patience.”⁴¹ The Mother 19 January 1972 “Just as we organise the school in such a way as to be able to discover and help outstanding students, in the same way, the responsibility for classes should be given to outstanding teachers. So I ask each teacher to consider his work in the school as the best and quickest way of doing his Yoga. Moreover, every difficulty and every difficult student should be an opportunity for him to find a divine solution to the problem.”⁶⁴ The Mother “Help men, but do not pauperise them of their energy; lead and instruct men, but see that their initiative and originality remain intact; take others into thyself, but give them in return the full godhead of their nature. He who can do this is the leader and the guru .”⁶⁰ Sri Aurobindo “In fact, this is what we have said more than fifty thousand times: that all is the Divine and that consequently all is One; that it is only your consciousness which is separated and in a state of unconsciousness because it is separated; but that if you remove this unconsciousness and this sense of separation, you become divine.”⁵⁸ The Mother “The Yogin’s distinction from other men is this that he lives in a higher and vaster spiritual consciousness; all his work of knowledge or creation must then spring from there: it must not be made in the mind, — for it is a greater truth and vision than mental man’s that he has to express or rather that presses to express itself through him and mould his works, not for his personal satisfaction, but for a divine purpose.”⁵⁹ Sri Aurobindo “This earth is not alone our teacher and nurse; The powers of all the worlds have entrance here.” Savitri-153 “A few can climb to an unperishing sun, Or live on the edges of the mystic moon And channel to earth-mind the wizard ray.” Savitri-689 “Earth is the chosen place of mightiest souls; Earth is the heroic spirit’s battle field, The forge where the Archmason shapes his works.” Savitri-686 Sri Babaji Maharaj Here, the Guru is not a person, but a principle of the Eternal, a universal energy or a state of ascending and descending Consciousness, that manifests through a human form. He is not a separative identity oblivious of the Divine, but a channel and out-flow of the Divine Power and he is also one with the seven-fold personalities of the Divine. Similarly, here Divine is not a Person²¹ but a static pure absolute Consciousness extended over multiple Selves and the Divine Mother is a hierarchy of ascending and descending dynamic Consciousness extending Her action over multiple subtle bodies and subtle worlds. In principle, an integral Teacher is more a learner of endless truth⁴² and Spiritual influence and less an exemplar and instructor. He is primarily a servant, slave and follower of the Divine’s limitless Consciousness and secondarily a leader, path finder and mentor of limiting Consciousness represented by students. If an integral Teacher has to replace the traditional realised and contemporary ideal Teacher then he has to call down all the large and consummating wisdom and universalise the individual Divine realisation of traditional guru and the ego born of individual liberation is annulled by the possession of universal and transcendent Divine; he will not reject anything that is essential in the mundane perfection pursued by the contemporary ideal Teacher, but enlarges it, finds and lives in its greater, wider and truer values now hidden from it, transfigures it from a limited, earthly and mortal thing to a figure of Infinite, Immortal values and Divine perfection. His main business will be to reconcile the World, the Self and the God through his dynamic Supracosmic Influence and Presence which will be subordinated by the truth of cosmic Spiritual influence or Spiritual endeavour and individualised psycho-physical instructions and guidance. A Teacher of Integral Education is primarily a Spiritual influence and secondarily an exemplar and instructor and his environmental subtle body or universalized subtle body ‘must be so steeped in the spiritual light and spiritual substance that nothing (no world influence) can enter into it without undergoing this transformation…’⁵⁴ His Nature of living will be ‘an accomplished inner existence whose light and power will take perfect body in the outer life.’⁵⁵ He will turn his aspiration always to the height beyond the ideal aim of mind which imperfectly and fragmentarily attempts only his poor and rigid travesty of spontaneous and illimitable integral perfection. He is directed to act by the pressure from new suggestions from the Infinite. The concentration of an ideal Teacher is on the object of education which is identified as perfection of outer living while concentration of an integral Teacher goes behind the objective education to the Lord of Education and goes beyond the fragmentary knowledge to complete self-knowledge in all things and all moments and the mantra of an ideal Teacher intending to become an integral Teacher is in biblical language, “My zeal for the Lord has eaten me up.”¹³ The personality of an ideal Teacher is restricted by an isolated entity within ‘the inefficient mental ideal of brotherhood’⁶ whereas the personality of an integral Teacher is not limited by a separative individuality; he universalises the brotherhood to realise ‘unity of all’⁷ and develops seven-fold ecstatic Divine personality²⁵ that of entire love and tenderness of the Mother, of total compassion of the Father, of complete patience of the Teacher, of tireless action of the Divine Master, of full joy of the Playmate, of unprecedented help of the Friend and of the everlasting affirmation of the Divine Lover and he will consider his student as uninterrupted seeker of eternal Knowledge, child God, growing God and the future Godhead of the race. His nature is the characteristic law of Spirit which ‘is self-existent perfection and immutable infinity.’¹⁰³ OM TAT SAT Integral Student: “There is no end to the world’s stupendous march, There is no rest for the embodied soul. It must live on, describe all Time’s huge curve. An Influx presses from the closed Beyond Forbidding to him rest and earthly ease, Till he has found himself he cannot pause.” Savitri-339 "How shall the child already be the man? Because he is infant, shall he never grow? Because he is ignorant, shall he never learn? In a small fragile seed a great tree lurks, In a tiny gene a thinking being is shut; A little element in a little sperm, It grows and is a conqueror and a sage." Savitri-623 We have always remembered that a Sadhaka of Integral Yoga is primarily a student of Integral Education and, secondarily, a Teacher. His appetite to learn has extended to multiple planes of Consciousness, including the limitation of modern Knowledge. A student of integral Education is a 'child of Immortality chosen by Sri Aurobindo and the Mother .'¹¹⁴ For him, The Mother and Sri Aurobindo are material embodiments of the Divine. They are at once symbols of Divine Love, Divine Action, comprehensive movement of Consciousness, and a primary Source. A concentration on Their supreme relation opens the Supramental door. A personal and impersonal relation with Them can be strengthened by awakening the Soul or Psychic Being in the heart Centre and the Spiritual being above the head, respectively. For him Integral Teacher is a symbol of perfect Arya, having triple realisation of the Divine in Psychic, Spiritual and Universal planes, a secondary Source, a Spiritual influence and he is ‘a child leading children, a Light kindling other lights, an awakened Soul awakening souls, at highest a Power or Presence of the Divine calling to him other powers of the Divine.’⁹⁸ For him, his fellow brothers and sisters in the school are tertiary Source , Divine inhabiting in a human vessel, brings fulfilment, joy and laughter of the Soul in his collective identity. For him, birth parents are the quaternary Source , indispensable fosterer and protector of his mind, life and body’s once-born Soul status. A mutual debt binds them in this birth. For higher Spiritual pursuit and shifting of inner consciousness from this life to all life, this parental debt is paid in the passage of time. If he does tapasya or self-control through purified intellect, then he is identified as ideal student and he can bring happiness in his birth parents and the parental debt is paid. If he pursues hard tapasya or rigorous self-control through Psychic and Spiritual opening, then he is identified as an integral Student and thus he satisfies the Divine, the primary Source and God’s debt is paid. The task given to Primary Source is to liberate the prepared vessel from the yoke of lower nature. The task of the secondary Source is to strengthen the contact with the primary Source. The task of the tertiary Source in collective living is to replace sense enjoyment with Soul enjoyment. The task of the quaternary Source is to stabilse and establish the existing earth-bound life through earthly enjoyment. For a student of integral Education, his birth from the mother’s womb gives him once born Soul status and he ‘does Nature’s inferior works; he assures the basis for her higher activities; but not to him easily are opened the glories of her second birth.’¹⁰² This material birth can be further evolved in the few as a new second birth of the Soul. This identity of the twice-born Soul, Dvija, is generally the outcome of the askesis of past births. Divine deputes for him Spiritual fosterer replacing birth parents⁴⁰ who are symbols of conjugal human love and further representing as descendants of Adam and Eve,¹⁰¹ too old and obsolete for his future Soul growth. In Spiritual rebirth, if a twice-born Soul's direct contact with the Divine is not supported by a living Spiritual fosterer or is not in the Love and Care of the living Spiritual Influence, then he is identified here as an orphan divine child in the cradle and may recoil to his once-born Soul status. The universalisation and completeness of the integral Education movement is realised when the human race becomes master of the lower Nature or ‘When all mankind becomes boys and girls together with God revealed as Krishna and Kali, the happiest boy and strongest girl of the crowd, playing together in the gardens of Paradise.’¹⁰¹ A Dvija can concentrate the Teachings of The Mother and Sri Aurobindo , who have left behind unimaginable, vivid, overhead Spiritual wisdom and knowledge for the seekers of the new age. But the ‘most authoritative scripture is in the heart in which Eternal has His dwelling’⁹⁹ and the Supreme guide of the integral Yoga ‘is the inner Guide, the World-Teacher, jagad-guru , secret within us.’¹⁰⁰ Living Guru i s a Spiritual fosterer, indispensable for the twice-born Soul and dispensable when the latter ascends to still higher Spiritual Consciousness of Instrument and Emanation. If he can establish a firm contact with the inner Guru, the Psychic being, the Soul in the heart, or the Divine Presence within himself, then that can substitute the need for a living Teacher. After the first birth from the Mother’s womb, there is a second birth of the Soul, known as twice born, dvija . A dvija is in need of a Spiritual Father, a Spiritual Mother, a Spiritual Master and a Spiritual Guru for his survival and is in need of a Playmate, a Friend and a Lover for Soul flowering; otherwise, his Soul will suffer decay and death. Then he leads an ordinary, earthbound life. The Divine Centre is the cradle of Superman. At its centre there must be an individual Soul Centre who is having direct contact with the Divine and his brotherhood status must be fulfilled by the development of the above sevenfold Divine personality. Without this condition Divine Centre can deform as a soul-slaying cradle where the newborn dvijas are killed and they are forced to lead an ordinary earth-bound life. This presence of an Asuric Teacher in most of the Spiritual Centres is hinted in Savitri as, "And in the cradle slay the divine Child." (Savitri-224) Most of the Spiritual Teachers of traditional Schools of Yoga are satisfied with partial Divine union and show little interest in making this union comprehensive; hence, they are considered Asuric in Nature. OM TAT SAT Integral Education: “King-children born on Wisdom’s early plane, Taught in her school world-making’s mystic play.” Savitri-266 “Insatiate seeker, he has all to learn:” Savitri-133 “The Infants of the monarchy of the worlds, The heroic leaders of a coming time, King-children nurtured in that spacious air Like lions gambolling in sky and sun Received half-consciously their godlike stamp:” Savitri-382 Sri K. Anurakta Integral Education includes (1) pre-natal education⁷⁷ or education in the mother’s womb where the mother in this gestation period is educated in a harmonious, beautiful and protected atmosphere free from all vulgarities; (2) education of the child between birth to first five years of formative⁵⁷ and the most important period of integration where birth mother⁶⁵ is identified as the first and the foremost teacher; (3) conventional mental education received after five years in an education centre where the child further educates himself through a trained teacher; (4) education of all life or education continuing from past births to future forthcoming births which is possible if one will live an inner life and consciousness of triple time, trikaladristi, and during this period he will receive education of multiple Selves and Sheaths either through movement of all the planes of Consciousness or through increase of self-concentration or through practice of Yoga; (5) internatal education or training during the transition period between death of the body and new physical birth; during that transition the individual receives rigorous training in multiple subtle worlds before he is considered fit to take new birth from universal plane. A path of protection is to be built in the vital world so that a dead Soul can travel securely from terrestrial vital world to the Psychic world.⁶⁶ After death, each aspiring soul travels/adventures like a sailor⁸⁰ from one unknown Ocean to another unknown Ocean of subtle physical, subtle vital, subtle mental, Psychic and Spiritual planes for experience and Cosmic Self is his final training ground and resting place from which his rebirth is decided. The undeveloped Souls may take birth¹⁹ either from subtle vital or subtle mental wandering without arriving at the home of the Psychic/Universal Being. Integral Education has identified countless tamasic and rajasic imperfections and countless sattwic limited human perfections which are to be purified and transformed into Divine perfection and we must fulfil/perfect ‘the immense lacuna we have made.’⁸¹ It will not reject interest in the Arts, the Science, the Technology and Life but lifts them out of their limitations with the aid of Comprehensive Spiritual Knowledge. In the Integral Education, the complete triune unity and knowledge on the World, the Self and the God is the sure foundation of perfection and this perfection is extended towards fullness of Being, Consciousness and Life. The subjectively-objective doctrine of Integral Education is to pursue the subjective and objective development of the students with the help of inner aids, which are again helped and subordinated by outer aids. Integral education is a knowledge of the truth of all sides of existence, inner and outer training, a disappearance of limitation, a breaking down of separativeness, an overpassing of boundaries, a recovery of our essential and whole Reality of Self and Nature and a reconciliation of the apparently opposite terms of One and Many, Form and the Formless, Finite and the Infinite. Integral Education replaces the knowledge that can be learned by constructing mind of confused crab-motion of Ideal Education by a rapid, conscious and self-directed evolution; so the success of the former can come when the Integral Teacher transcended far beyond the capacity of exclusive concentration of Ideal Teacher and is capable of developing essential, multiple and integral Concentration which is the extension of partial mental consciousness towards the Infinite extending over multiple subtle worlds or he becomes at once the centre of large Subliminal action, universal action and of limitless transcendent action. The perfection foreseen in Integral Education is to take up all the truth of instrumental existence of mind, life and body and give them the orientation of oneness, integration and harmony and this perfection is a sovereignty and self-effectuation of the Spiritual Reality into all the elements of our nature. The perfection of Integral Education can come when the Psychic, Spiritual and Supramental influence of the integral Teacher would create the order of Spiritual freedom, an authentic, automatic and plastic order and harmony which is extended towards the outer world. The healthiness of an Integral Education Centre is dependent on harmonious combination of all the developmental faculties, striving to contribute the best in proportion to their capacity. This healthiness is further enforced through regular study circle, an external aid to substitute the more profound inner aid of the Soul, in which the commerce between the Divine, the Lord of Integral Education, Dharma, the law and principles of Integral Education and Sangha , the collectivity which includes teachers, students and guardians are worked out and its effective dynamisation brings abundant Divine Grace, Ananda and swift Evolution. Regular study circle for school children within the school premises is meant to make them aware of higher mental and Spiritual life and initiate their Soul through the cultivation of their Soul faculties, dikshya , which complements their routine and regular surface mental, vital and physical education, sikshya. The study circle has other objectives of elevating the common man to the need of Spiritual life. It cannot insist but make aware of the professional teacher to increase his capacity by renunciation, self-concentration and self-consecration and turn into a devotee. Since a devotee has received the Divine’s touch so he has the possibility of becoming Integral Yogi or constant union/embrace with the Divine, either in this life through gradual intensification of faith, sincerity and surrender or arrives at the same status after succession of many births. So if a devotee after receiving the Divine’s touch on the surface of his Nature remains satisfied with this unequal concentration of Consciousness in his whole being, then he will feel secured to remain as an eternal devotee through part self-giving or on the other hand if he can direct the gained Divine touch sufficiently inward beyond the surface nature, then he can spread and experience equal concentration of Consciousness on all the parts of his Being and Nature and thus he multiplies the capacity of Self-surrender and intensity of Divine union in this life. As an immediate remedy, a growing devotee seeking liberation of Soul is made aware of becoming an Ashramite by consecrating his outer life entirely to the Divine. Since an Ashramite has received the Divine’s Call to lead a Divine Life, he is made aware to become a Sadhaka by rejecting all earthly enjoyments and old earth-bound associations and turning his effort towards purification, concentration and identity and manifesting in him the norms of Integral Yoga. A Sadhaka is made aware to turn into a consecrated Child by entire self-giving of inner and outer life to the Divine and the outer law of integral Yoga is substituted by inner Psychic and Spiritual Law. A Child is made aware to become an Integral Yogi and becomes the living Supramental channel of the Divine. The Gita confirms that a seeker of Truth, after many births of preparation, becomes a Yogi and a Yogi with Psychic and Spiritual opening, after many births of preparation, becomes an integral Yogi with universalised Consciousness.⁶⁹ Thus, The Mother’s saying that a Teacher must be a Yogi¹⁰⁸ is realised in order to experience the extreme enhancement of his existing capacity in terms of God’s Omnipotence and Omniscience. Integral Yoga foresees the perfection and universalisation of this direct Divine faculty of God the Teacher and the personality of Guru force or the Nameless Divine Influence develops as one ascends in the path of Integral Jnana Yoga . Study Circle is Prakriti Yajna. If it is done rightly, then there will be a large descent of Divine Will, Divine Wisdom and Divine Love. The Earlier trend of using this as a platform for giving upadesha (advice) and lokasangraham (gathering together of people) has renewed their significance before the new movement of Consciousness through Prakriti Yajna or Vedic sacrifice. In Study circle, our firm motive is to “Ask for nothing but the divine, spiritual and supramental Truth, its realisation on earth and in you and in all who are called and chosen and the conditions needed for its creation and its victory over all opposing forces…Where there is affinity to the rhythms of the secret world-bliss and response to the call of the All-Beautiful and concord and unity and the glad flow of many lives turned towards the Divine, in that atmosphere she (Mahalakshmi) consents to abide.”⁶⁷ The other guideline for the study circle is that we have to discern Soul Slaying truth from Soul saving truth, where the manifestation of the former divides life⁷⁴ and the manifestation of the latter unites⁷⁵ individuals, collective groups and the existing life. OM TAT SAT Objective of integral Education: “The aim of education is not to prepare a man to succeed in life and society, but to increase his perfectibility to its utmost.”²⁷ The Mother “It is not a rationalisation but a supramentalisation, not a moralising but a spiritualising of life that is the object of the Yoga… All must be taken to a spiritual height and placed upon a spiritual basis; the presence of an inner spiritual change and an outer transformation must be enforced upon the whole of life and not merely on a part of life; all must be accepted that is helpful towards this change or admits it, all must be rejected that is incapable or inapt or refuses to submit itself to the transforming movement.”³⁶ Sri Aurobindo “The object must be the training of the body and the development of certain parts of mind and character so far as this can be done by or in connection with this training, and I have already indicated in a previous number how and in what directions this can be done. It is a relative and human perfection that can be attained within these limits; anything greater can be reached only by the intervention of higher powers, psychic powers, the power of the spirit. Yet what can be attained within the human boundaries can be something very considerable and sometimes immense: what we call genius is part of the development of the human range of being, and its achievements, especially in things of the mind and will, can carry us half-way to the divine. Even what the mind and will can do with the body in the field proper to the body and its life, in the way of physical achievement, bodily endurance, feats of prowess of all kinds, a lasting activity refusing fatigue or collapse and continuing beyond what seems at first to be possible, courage and refusal to succumb under an endless and murderous physical suffering, these and other victories of many kinds sometimes approaching or reaching the miraculous are seen in the human field and must be reckoned as a part of our concept of a total perfection.”⁴⁴ Sri Aurobindo “His perfection will not be a sattwic purity, but a thing uplifted beyond the gunas of Nature, a perfection of spiritual knowledge, spiritual power, spiritual delight, unity and harmony of unity; the outward perfection of his works will be freely shaped as the self-expression of this inner spiritual transcendence and universality.”⁶⁸ Sri Aurobindo The first object of Integral Education is perfection of the body or ‘an intensive physical training which has given form to the sports and athletics’⁴³ and this type of training has benefits for both National and International life. This initial effort of physical training will make the foundation strong towards realisation of total perfection. So the objective of Integral Education is to attain integral perfection which in the language of India’s ancient tradition is to create a Spiritual Man with unlimited opening towards Divine Will, Knowledge, Light, Joy, Peace, Love, Freedom and a sense of Beauty. This perfection has been further extended in integral Yoga as the Gnostic Soul and Bliss Soul. Spiritual Man: "It has been best formulated in the already expressed doctrine of the Gita by which a complete renouncement of desire for the fruits as the motive of action, a complete annulment of desire itself, the complete achievement of a perfect equality are put forward as the normal status of a spiritual being ."¹¹⁷ Sri Aurobindo “The spiritual man is one who has discovered his soul: he has found his self and lives in that, is conscious of it, has the joy of it; he needs nothing external for his completeness of existence. The gnostic being starting from this new basis takes up our ignorant becoming and turns it into a luminous becoming of knowledge and a realised power of being.”⁷⁶ Sri Aurobindo “To discover the spiritual being i n himself is the main business of the spiritual man and to help others towards the same evolution is his real service to the race…”¹⁰⁵ Sri Aurobindo S.A. Maa Krishna The Gita issues injunctions¹¹⁵ on the Spiritual man that he must practice four self-disciplines ceaselessly without rest. They are identified as ceaseless action of memorising the Divine, ceaseless consecrated action, ceaseless action of giving, Dana, and ceaseless askesis or tapasya through self-control. A Spiritual man or a developed Soul needs nothing external for completeness of his existence because self-fulfilment comes by spontaneous union of the Soul with the Divine. His approach towards God is primarily Impersonal and secondarily adoration of the personal aspect of monotheistic and polytheistic Deities. His objective is primarily realisation of the eternal and immutable Self and secondarily to establish a true relation between the eternal Self and the mutable existence. He realises Divine primarily as fundamental Being of the highest state of Turiya and secondarily as the effectual becoming of the sleep Self, dream Self and waking Self. For him, the Divine is primarily ineffable, unmanifest and secondarily as His manifestation of infinite being, consciousness and bliss, embracing the universe and its play. He moves primarily in essential, universal, eternal and comprehensive Truth of Being, infinite Power of being, infinite Delight of Being and secondarily with finite aspect of applications, sequences, harmonies and the potentialities of the truths of Being. He experiences time primarily as continuity of manifestation from past successive lives to future forthcoming lives, is aware of timeless being, Eternal’s manifestation in time through successive many planes of Consciousness and secondarily as concentration on the limitation of present time of succession of moments and pragmatic surface reality. His vision of things is primarily a derivative of Omniscience, a vision from above the head, from within the heart and from Occult subliminal plane and secondarily the discord of present external facts, phenomena and appearance. His will and action is primarily a derivative of Omnipotence, action from dominating height of Divine Will with longer movement in time and a large range of potencies and secondarily a personal will and action from three modes of Nature. His Consciousness moves primarily in between Kshara and Akshara Purusha, or in between Psychic and Spiritual Being and secondarily in between tamas, rajas and sattwa . He lives primarily in the freedom of the universal, Transcendence and in God in all beings and things and secondarily shuts himself in limiting ego, mind’s abstractions and intellectual constructions. His mind, life and body live primarily in the infinity of the Spirit with their right value, place and purpose and secondarily accept and record their limitation. He primarily ceases to judge other men and things by their outward appearance and delivers himself and others from any hostile and contradictory ideas and emotions; for he sees, seeks and finds the Soul everywhere and all other inferior relations are of secondary importance and are not having any absolute values in them. He does good of all creatures primarily by extension of his Spiritual realisation and secondarily by diminutive mental effort. He lives alone with the Divine in the fortress of the Self within and his outer life must be sealed against the vibration and influence of the surrounding world through some secured Spiritual Fortress without. Again for a Spiritual movement, dependency will be more on the subtle action than any external machinery and few can spread and expand Consciousness without the support of outward means. So he must station himself within a strong fence of protection and infrastructure of collective living. Integral Yoga asks a strong Spiritual Being to be subordinated by a strong Mental Being and all primary Spiritual faculties and secondary mental faculties suffer equal Divine transformation by invasion of dynamic Spirit into the kingdom of mind, life and body. A Spiritual man’s evolution is decreed towards the evolution of the Gnostic Soul where even the widest mental Spirituality of one-sided, exclusive and imperfect power of self-expression of life is transcended. Gnostic Soul: “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 “The Gnostic soul is the child, but the king-child; here is the royal and eternal childhood whose toys are the worlds and all universal Nature is the miraculous garden of the play that tires never.” Sri Aurobindo CWSA-23/The Synthesis of Yoga/p-503 "The gnostic individual would be the consummation of the spiritual man; his whole way of being, thinking, living, acting would be governed by the power of a vast universal spirituality.... He would feel the presence of the Divine in every centre of his consciousness, in every vibration of his life-force, in every cell of his body." Sri Aurobindo CWSA-22/The Life Divine/p-1007 The transition from Manomaya Purusha of Spiritual Man to Vijnanamaya Purusha of Gnostic Soul is a great and decisive transition of integral Yoga. It is the middle or link plane of creative wisdom, power and joy and not the highest plane of Consciousness. The ultimate transition is the change of Consciousness from Vijnanamaya Purusha of Gnostic Soul to Anandamaya Purusha of the Bliss Soul. A Gnostic Soul shakes off the last hold of cosmic Ignorance. He establishes a firm foundation in truth of things, in a Consciousness eternal and infinite and is untouched by obscurity, falsehood, suffering and error. He sees through direct self-illumining process of Supramental vision which is the very centre and pouring fount of truth, directly grasps the truth of things and penetrates to its original and eternal nature. His sense gets into relation with things by an unveiled oneness and identity. He has no need of any truth seeking and self-discipline and possesses the body of truth and light spontaneously, constantly and easily. He is capable of knowing all things simply, convincingly and directly without the aid of the sense organs. All his actions are free from doubt, self-evident, self-existent, unanswerable and absolute. In him, mental imagination is replaced by truth-inspiration, mental judgement is replaced by self-luminous discernment, uncertain mental memory is replaced by a memory at once of past, present and future. He dominates time by a subtle link of past, present and future and not by a mental perception of succession of moments. His knowledge does not recognise any real division and dwells in unity; he knows finite things only in their relation to the infinite. He pours out on the existence in the form of wealth of Divine Knowledge, Divine Will and Divine Ananda. In his Consciousness, truths of the eternal are not in conflict with each other and all opposite things of this imperfect world are happily fused. A Gnostic Soul creates a voluntary limitation for his world action and movement of knowledge and he is even having a particular luminous aura of his being in which he moves and yet he identifies with all beings and all existences. OM TAT SAT The True Physical Education The Subtle Physical Education: “Into a dense of subtle Matter packed, A cavity filled with a blind mass of power, An opposition of misleading gleams, A heavy barrier of unseeing sight, She forced her way through body to the soul.” Savitri-489 “Only our souls have left Death’s night behind, Changed by a mighty dream’s reality, Illumined by the light of symbol worlds And the stupendous summit self of things,” Savitri-718 “Earth’s bodies shall be conscious of a soul; Mortality’s bondslaves shall unloose their bonds, Mere men into spiritual beings grow And see awake the dumb divinity.” Savitri-709 “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 must get ourselves a new life, new heart, new mind, so we have in a certain sense to build for ourselves a new body.”¹⁴ Sri Aurobindo “At any rate a full development of the general mental and physical faculties and experiences attainable by humanity through Yoga must be included in the scope of the integral method.”⁴⁹ Sri Aurobindo “Health and strength are the first conditions for the natural perfection of the body, not only muscular strength and the solid strength of the limbs and physical stamina, but the finer, alert and plastic and adaptable force which our nervous and subtle physical parts can put into the activities of the frame. There is also the still more dynamic force which a call upon the life-energies can bring into the body and stir it to greater activities, even feats of the most extraordinary character of which in its normal state it would not be capable.”⁴⁷ Sri Aurobindo “Apart from the obscurity, frailties and limitations, which this change will overcome, the body-consciousness is a patient servant and can be in its large reserve of possibilities a potent instrument of the individual life, and it asks for little on its own account: what it craves for is duration, health, strength, physical perfection, bodily happiness, liberation from suffering, ease.”⁵⁰ Sri Aurobindo “A light and power, a knowledge and force are felt which first take possession of the mind and remould it, afterwards of the life part and remould that, finally of the little physical consciousness and leave it no longer little but wide and plastic and even infinite.”⁹² Sri Aurobindo Integral Education proposes ‘rigorous discipline’³⁹ of which physical education is identified as rigorous self-control of the body. The Mother confirms, ‘all education of the body, if it is to be effective, must be rigorous and detailed, far-sighted and methodical. This will be translated into habits; the body is a being of habits. But these habits should be controlled and disciplined, while remaining flexible enough to adapt themselves to circumstances and to the needs of the growth and development of the being.’⁵⁶ We have two physical substances, one that of the gross body, bound by its past evolution in Matter and there are other and subtler grades of substance known as subtle physical with a finer law and a greater power which support the denser body and provides the substance for our physical, vital and mental sheaths and at the core of subtle physical sheath there is true physical being. Subtle physical in us is open towards the universal force-formation of cosmic Matter, enters into the ranges of consciousness belonging to them and imposes that finer law and power on our dense matter and substitute their purer, higher and intenser conditions of being for the grossness and limitation of our present physical life and impulses and habits. The learning capacity, plasticity and new moulding of the gross body is much slower than the subtle physical sheath, Annamaya Kosha and the true physical being, the Annamaya Purusha. The true physical education lies behind the surface physical education, which trains the physical substance to its utmost strength, capacity, plasticity and vigour. The outward character of the body has two deficiencies; firstly, that of limitations in terms of its capacity and secondly, it has a Subconscient consciousness of its own which is an obstinate fidelity to past habits and past nature and automatically opposes and obstructs any very great upward change and radical transformation of the whole nature. The physical substance is our base and foundation and if we ignore it or belittle it for any higher Spiritual quest, then we do not become perfect but only shift the field of our imperfection. The aim of true physical education is firstly, the discovery of the surface physical self, the true physical, annamaya Purusha , the Divine stationed in the physical sheath, secondly, purification and transformation of the Physical sheath, subtle physical, the annamaya kosha and finally, the perfection of the physical sheath. 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 capacity to hold higher Psychic, Spiritual and Supramental energy in the whole physical substance, dharana-samarthya . ‘And finally the body must develop a perfect power to hold whatever force is brought into it by the spirit and to contain its action without spilling and wasting it or itself getting cracked… This faculty of holding, dharana-shakti, in the physical consciousness, energy and machinery is the most important siddhi or perfection of the body.’⁹⁷ Physical substance requires training to overcome the states of constant obscure parts, moments of unconsciousness, long obstinate habit, temporary inclination of weak resignation, dull acceptance, constitutional feebleness, movements of fatigue, negligence and indolence, lapses into ignorance, incapacity, depression and fear, cowardly recoil, submission to the environment and to the pressure of the men and events and forces. In its place, physical substance attains calm passivity, immobile tranquillity, dynamic peace and silence. This opens the passage through subtle physical to discover the true physical being. This discovery helps the physical substance to experience purification, transformation and perfection of the subtle physical substance and the gross physical substance, the annamaya kosha. The perfection of the body foreseen in ideal education is attained mechanically by physical exercises and other corporeal means. This can attain more flexibility with the assistance of Hathayoga, but still mechanically by Asana and Pranayama. In Integral Education these physical trainings, right use and control of physical things would exist, not for any inferior enjoyment and pleasure but as expression of the truth of the Spirit and beauty and delight of physical existence and a regulation of the physical life-force which liberated them from some of the ordinary physical habits or so-called laws thought by physical science to be inseparable from life in the body. In Integral Education, the perfection of the true and gross physical substance can be attained by three methods; firstly, by development of the will in mind and widely opening itself to and potently calling down the universal pranic Shakti and holding and fixing its more powerful working in the body. Secondly, by the will in mind opening itself rather to the Spiritual power above the head and calling in higher Spiritual pranic energy from above, the Spiritual pranic energy; thirdly, the final step is the opening towards highest Supramental will of the Spirit and it will enter in and take up directly the perfection of the body. The three stages through which integral Education proposes to train the body is that firstly, it considers the body as a mutable dress to be replaced repeatedly in all life and the body must develop the perfect capacity to hold whatever Spiritual energy without spilling, wasting or getting itself cracked and it is considered as foundation of our highest development without entering any attachment towards it; secondly, the body consciousness is to be transcended and exceeded of its limitations and subjection to death, decay and suffering and this faculty of holding higher Spiritual energy, dharana shakti, is considered as important achievement of the perfection of the body and to consider the body as an instrument and minor outward formation of annamaya Purusha , the Self in the body; thirdly, the bodily consciousness is universalised to feel its physical oneness with all material existence. The universalisation of physical consciousness has three stages in which firstly, the body is identified with universal suffering and pain and bears a part of the earthly burden which is too difficult for ordinary human consciousness to bear, secondly, gradual transformation of this universal suffering into Delight and lastly, achieving the state of absolute Delight from which all earthly sufferings are instantly healed and universal order and harmony are permanently restored. OM TAT SAT The Subtle Vital Education: “A mighty life-self with its inner powers Supports the dwarfish modicum we call life; It can graft upon our crawl two puissant wings.” Savitri-485 “Her being entered into the inner worlds. In a narrow passage, the subconscient’s gate, She breathed with difficulty and pain and strove To find the inner self concealed in sense.” Savitri-489 “It is only if the inner or true vital being replaces the outer life-personality that the drive of the vital ego can be wholly overcome and the life-force become the servant of the soul and a powerful instrumentation for the action of our true spiritual being.”³¹ Sri Aurobindo “The prominence of this true vital being under the lead of the true inmost soul within us is the condition for the divine fulfilment of the objects of the Life-Force. Those objects will even remain the same in essence, but transformed in their inner motive and outer character. The Divine Life-Power too will be a will for growth, a force of self-affirmation, but affirmation of the Divine within us, not of the little temporary personality on the surface, — growth into the true divine Individual, the central being, the secret imperishable Person who can emerge only by the subordination and disappearance of the ego. This is life’s true object: growth, but a growth of the spirit in Nature, affirming and developing itself in mind, life and body; possession, but a possession by the Divine of the Divine in all things, and not of things for their own sake by the desire of the ego; enjoyment, but an enjoyment of the divine Ananda in the universe; battle and conquest and empire in the shape of a victorious conflict with the Powers of Darkness, an entire spiritual self-rule and mastery over inward and outward Nature, a conquest by Knowledge, Love and Divine Will over the domains of the Ignorance.”³⁴ Sri Aurobindo We have two lives, one is outer life, bound by past evolution in matter which has birth, decay and death and the other is the subliminal force of life which is not cabined between the narrow boundaries of physical birth and death and the true vital being is at the core of subtle vital, our real vital existence. The subtle vital in us is open towards the universal force of the cosmic Life. The learning capacity, plasticity and new moulding of surface vital force is much slower than that of the subtle vital sheath, Pranamaya Kosha and true vital Self, the Pranamaya Purusha . The true Vital Education lies behind the surface Vital Education which is to train the surface emotion to its utmost intensity of beauty, joy, love and harmony of its vital Nature, prana, along with the surface mind and body. ‘The inner vital and physical are quite different — they have a larger, plastic, subtler, freer and richer consciousness than the surface vital and physical, much more open to the Truth and in direct touch with the universal.’⁹⁰ The aim of true vital education is firstly the discovery of vital Self, the true vital Being, the pranamaya Purusha, the Divine stationed in the vital sheath, secondly the purification and transformation of the vital sheath, the subtle vital, the pranamaya kosha and finally the perfection of the vital sheath. ‘It is when there is this death of desire and this calm equal wideness in the consciousness everywhere, that the true vital being within us comes out from the veil and reveals its own calm, intense and potent presence. For such is the true nature of the vital being, pranamaya purusa ; it is a projection of the Divine Purusha into life, — tranquil, strong, luminous, many-energied, obedient to the Divine Will, egoless, yet or rather therefore capable of all action, achievement, highest or largest enterprise. The true Life-Force too reveals itself as no longer this troubled harassed divided striving surface energy, but a great and radiant Divine Power, full of peace and strength and bliss, a wide-wayed Angel of Life with its wings of Might enfolding the universe.’³⁵ The perfection of the vital, or psychic prana, is of four types that of fullness, purnata , clear purity and gladness, prasannata, equality, samata , capacity of calling down higher Spiritual energy for possession and enjoyment, bhoga-samarthya . The perfection of emotion, chitta is of four types that of sweetness and mildness, saumya , strength and force, raudra , faith, kalyana-sraddha , illimitable, widest and intensest capacity to call down and hold the Divine Love, prema-samarthya . Vital substance requires training for overcoming its emotions, governed by egoistic passion, blind instinctive affections, all the play of the life-impulses with their imperfections, perversions, often sordid degradations, a heart besieged and given over to the lusts, desires, wraths, intense or fierce demands or little greed and mean pettiness of an obscure and fallen life-force and debased by its slavery to any and every impulse. One enters the passivity, immobility and silence of the emotive heart and sensational hungering vital either by the ordinary method of artistic and aesthetic activities or through Yogic practices. So, behind the subtle physical sheath, one enters the subtle vital sheath and in the innermost chamber of the subtle vital sheath, the true vital Being is discovered. This discovery helps to purify, transform and perfect the subtle vital sheath, pranamaya kosha. Gayatri and Bhagyashree The perfection of ideal education, through vital training is arts, songs, music, painting, dance and various outer enjoyments. These can be refined and subtilised by the ancient psycho-physical science of Hathayoga , psychic science of Rajayoga and spiritual science of traditional Bhakti Yoga or as proposed in Integral Yoga is to combine the two methods of Sankhya and Yoga or the method of witness Purusha with the method of consecrated action before integrating the emotional and vital part of the Bhakti Yoga. In Integral Education, these arts and crafts would exist not for any inferior mental or vital amusement, entertainment, excitement and pleasure but for the expression and means of the truth of the Spirit, the manifestation of love, beauty and delight of vital existence. Life would no longer be tyrannous masters demanding their satisfaction, but a means of expression of the power of the Spirit. To recollect The Mother’s childhood experience, ‘Then at a very young age (about eight or ten), along with my studies I began to paint. At twelve I was already doing portraits. All aspects of art and beauty, but particularly music and painting, fascinated me. I went through a very intense vital development during that period, with, just like in my early years, the presence of a kind of inner Guide; and all centered on studies: the study of sensations, observations, the study of technique, comparative studies, even a whole spectrum of observations dealing with taste, smell and hearing – a kind of classification of experiences. And this extended to all facets of life, all the experiences life can bring, all of them – miseries, joys, difficulties, sufferings, everything – oh, a whole field of studies! And always this presence within, judging, deciding, classifying, organizing and systematizing everything.’⁹ Integral Education proposes three methods for perfection of subtle and gross vital substance; firstly that of awakening the emotion in mind and vital sensation of mind towards universal divine Love and experience purification of Nature through the universal Pranic Shakti, which supports emotional and vital activities; secondly, the emotional and vital part are opened towards higher Spiritual Love or higher Spiritual Pranic Shakti , which descends from the Supramental plane; thirdly, the final step is to call down the Supramental Love that meets successfully all human contacts and takes the responsibility of perfecting the vital being and vital sheath. OM TAT SAT The Subtle Mental Education: “The truth mind could not know unveils its face, We hear what mortal ears have never heard, We feel what earthly sense has never felt, We love what common hearts repel and dread; Our minds hush to a bright Omniscient; A Voice calls from the chambers of the soul; We meet the ecstasy of the Godhead’s touch In golden privacies of immortal fire.” Savitri-48 “Late will he know, opening the mystic script, Whether to a blank port in the Unseen He goes or, armed with her fiat, to discover A new mind and body in the city of God And enshrine the Immortal in his glory’s house And make the finite one with Infinity.” Savitri-72 “A human seeking limited by its gains, To her they seemed the great and early steps Hazardous of a young discovering spirit Which saw not yet by its own native light; It tapped the universe with testing knocks Or stretched to find truth mind’s divining rod; There was a growing out to numberless sides, But not the widest seeing of the soul, Not yet the vast direct immediate touch, Nor yet the art and wisdom of the Gods.” Savitri-361 “In waking Mind, the Thinker built his house.” Savitri-622 “"Spiritual things"!. They teach history OR spiritual things, they teach science OR spiritual things. That's where the stupidity lies! In history, there is the Spirit; in science, there is the Spirit – the Truth is everywhere. And what's needed is to teach it not in an untruthful but in a true way.”¹⁰ The Mother “The Yogin’s aim in the Arts should not be a mere aesthetic, mental or vital gratification, but, seeing the Divine everywhere, worshipping it with a revelation of the meaning of its own works, to express that One Divine in ideal forms, the One Divine in principles and forces, the One Divine in gods and men and creatures and objects.”¹⁰⁴ Sri Aurobindo “To arrive then at the whole truth of our self and Spirit and the knowledge, greatness, bliss of our free and complete being must be the object of the purification, liberation and perfection of the buddhi.”⁹⁵ Sri Aurobindo “One effective way often used to facilitate this entry into the inner self is the separation of the Purusha, the conscious being, from the Prakriti, the formulated nature. If one stands back from the mind and its activities so that they fall silent at will or go on as a surface movement of which one is the detached and disinterested witness, it becomes possible eventually to realise oneself as the inner Self of mind, the true and pure mental being, the Purusha; by similarly standing back from the life activities, it is possible to realise oneself as the inner Self of life, the true and pure vital being, the Purusha; there is even a Self of body of which, by standing back from the body and its demands and activities and entering into a silence of the physical consciousness watching the action of its energy, it is possible to become aware, a true and pure physical being, the Purusha. So too, by standing back from all these activities of nature successively or together, it becomes possible to realise one’s inner being as the silent impersonal self, the witness Purusha.”⁹⁶ Sri Aurobindo We have two minds,³² one that of surface mind evolved out of Matter and evolutionary ego and another that of subliminal mind which is something large, powerful and luminous and at the core of subliminal mind there is true mental being. The subtle mind in us is open to the universal knowledge of the cosmic Mind. The learning capacity, plasticity and new moulding of surface mind is much slower than the capacity of subtle mental sheath, manomaya Kosha and true mental being or the mental Purusha . The aim of the true mental education is firstly the discovery of the lower mental Self, the truth mind, a portion of Manomaya Purusha , the Divine stationed in the mind, secondly the purification and transformation of mental sheath, subtle mind, a portion of Manomaya kosha , and finally the perfection of mental sheath. The perfection of mental sheath 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. If this quest of mental perfection is left to the unripe mind and untrained intellect then it lends itself to most perilous distortions and misleading imaginations; if they are exposed to mixed functioning of emotional desire and nervous impulses, then it will create the danger of illuminating confusion rather than clarifying the truth. The effort of unchastened mind and unpurified intellect are always dangerous for a higher Spiritual quest and they cannot bring about a transformation of earth life. Any utilitarian system grows obsolete and stands as a barrier to the self-development of the individual and the race if it is subjected to unrestrained indulgence of outer impulses, stagnation by the mechanisation of the system and dull convention. The Ideal Education through mind can spread in three directions; (1) it concentrates on the individual development and perfection of surface nature, thought, outer dynamic, practical and utilitarian action in the world and our personal relation with the world around us; (2) it concentrates on the outer world itself, making it better suited to our ideas, conceptions and temperaments and (3) it concentrates on our own inner Psychic and Spiritual growth, systemised idea of a goal, the method and principles of highest development of our nature. The ideal education through the mind makes up its deficiency by (1) memory, (2) imagination, (3) thought and idea symbols of various kinds and it is fulfilled in Integral Education by the emergence of integral Consciousness. Similarly, the main functions of the mind are sight, hearing, taste, smell and touch and it can function as substitute of the inner subliminal mind which has the capacity of subtle sight, hearing, power of contact of its own without depending on physical organs. The mind’s passage to the subliminal mind can be traced by complete withdrawal of sense activity and silencing the mind. These subtle faculties can be further heightened to direct vision and vision through identity through the extension of Psychic, Spiritual and Supramental experience. Similarly, Ideal Education through reason or intellect is (1) primarily a function of understanding, (2) secondarily critical, analytic and discriminating and (3) finally organising, controlling and formative. The reason makes up its deficiency by (1) intellectual reflection, vichara, (2) right discernment, vivek and (3) a settled ordering of knowledge and will and it is fulfilled in Integral Education by the emergence of Vijnanabuddhi. As long as higher faculties have not evolved, the reason must be our main force of effectuation and should base on a clear, pure and severely trained austerity and it can function as a substitute of Supermind. The reason’s passage to Supermind can be traced through its highest action which concerns itself disinterestedly with a pursuit of pure Truth and right Knowledge. To recollect The Mother’s childhood experience, “Then, school years. I was a very bright student, always for the same reason: I wanted to understand. I wasn't interested in learning things by heart like the others did – I wanted to understand them. And what a memory I had, a fantastic memory for sounds and images! I had only to read a poem aloud at night, and the next morning I knew it. And after I had studied or read a book and someone mentioned a passage to me, I would say, "Ah, yes – that's on page so and so." I would find the page. Nothing had faded, it was all still fresh. But this is the ordinary period of development.’⁹ Now the time has come in the universal history to establish a link between the ordinary sense limiting mind and the Knowledge through identity of the Supermind. Education is directed now to depart from its surface physical realm and enter more and more in to Supra-physical, Supra-vital and Supra-rational domains. Mind cannot be the perfect instrument of the Spirit, because to separate, divide and limit is its very character, which again gives birth to diseases like fear, desire and sorrow. The error of the practical reason is an excessive subjection to the apparent fact of phenomenal existence and an insufficient courage in carrying profounder facts of potentiality to their logical conclusion. ‘‘Avoid also the error of the ignorant mind’s demand on the Divine Power to act always according to our surface notions of omniscience and omnipotence. For our mind clamours to be impressed at every turn by miraculous power and easy success and dazzling splendour; otherwise it cannot believe that here is the Divine.’⁸⁴ So mind has to be taught some lessons of purity that will enable it to make the intellect a fit instrument towards the reception of higher Superconscient faculties beyond mind. When mind is open towards Self-Knowledge, then it is observed that Divine will and thought begin to descend from above and become overtly active in the mind. Mind can be educated in the following direction:- 1) All relations or associations of the past mutable personality that are related to the ordinary material living are to be scrapped or as it stands as a block in the newly evolved Spiritual journey. Or “At every moment we must shake off the past like falling dust, that it may not soil the virgin path which, at every moment also, opening before us.”²⁰ 2) The sense-dominated mind of the present humanity is preoccupied with the exclusive learning that can resolve the immediate and practical problems of the material existence, which affects various mechanisations, manipulations, developments and formulations. A superficial happiness, material success, money getting, procreation of a family and its maintenance are very much desirable for our vital appetite, ego and manhood of yesterday, but they are not the object and main preoccupation of higher Mental Education, nor desirable for future Supermanhood. 3) If all the written truth and practices are too strictly formulated by mind, then it becomes old and loses much of its vigour and strength, if not all of its purity and efficacy; so it must be ‘constantly renovated’²² by the fresh instreaming of overhead Spiritual experience. Research into the field of Occult or Subliminal sciences that are beyond the scope of mind and intellect is always the demand of the Time-Spirit, because by that the safety, stability and growth of the schools of Integral Education and Integral Yoga are ensured. Study and practice of Shastra or written truth is an ideal Sattwic action but restating them through long concentration, contemplation and meditation is a trigunatita action or action from the higher plane of Consciousness. Integral action begins with the emergence of integral Knowledge. 4) In this path, the most humiliating (Spiritual) fall’¹⁸ is also identified as an indispensable step in integral perfection extending over all life. So efforts must continue to rise and overcome the period of oblivion after each Spiritual fall of consciousness without discouragement and despondency. 5) The mind must be pacified and must be trained to go beyond and preoccupy oneself with the ultimate and lasting solution of existence; that of living in the freedom of the Universal, in God, Light, Bliss and Immortality and in all Beings. This will again be subordinated by the preoccupation with resolving the immediate and practical problems of individual and collective living. 6) The transition between ordinary Ideal Education and the true Integral Education can be transcended if the reverse movement of exclusive concentration of mind is activated. Which means forward movement of mind’s exclusive concentration is utilised to realise many immense and innumerable minute discoveries of physical science and the material gain, whereas opposite movement is turned to trace the inner living, discovery of subliminal Self, Psychic Self and Spiritual Self. 7) "The buddhi dwelling always in this master idea (self-surrender) 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." ¹⁰⁹ The ignorant mind must be taught to become an impartial and discerning witness, sakhi , and know every intricacy of the complex nature. As he proceeds in this knowledge, he will be able to be the giver of sanction, anumanta , and no longer remain as an ignorant tool of the three modes of nature, that of sattwa, rajas and tamas. Then subsequently the imperfect human intelligence will be replaced by master of nature, Ishwara, which is identified in ascending hierarchies as higher mind, illumined mind, intuitive mind, overmind and Supermind; it transforms the three modes of nature to their Divine equivalent, that of Divine illumination and bliss, Divine dynamis, Tapas, and supreme repose and calm respectively. 8) The intellect can 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 ethical mind becomes perfect in proportion as it detaches itself from desire, sense suggestion, impulse, 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 ruts 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. The movement of perfection is away from all domination by the lower nature and towards a pure and powerful reflection of the being, power, knowledge and delight of the Spirit and Self in the buddhi .’⁵¹ 9) “Mankind has first to seek this knowledge through the external life; for until its mentality is sufficiently developed, spiritual knowledge is not really possible, and in proportion as it is developed, the possibilities of spiritual knowledge become richer and fuller.”⁸⁵ “But Nature’s major preoccupation must necessarily be still and for a long time the evolution of mind to its greatest possible range, height, subtlety; for only so can be prepared the unveiling of an entirely intuitive intelligence, of overmind, of supermind, the difficult passage to a higher instrumentation of the Spirit.”⁸⁶ "Eventually their (purified intelligence and will, buddhya visuddhaya , The Gita-18.51) response can be opened up to the perfect discernings, intuitions, inspirations, revelations of the supermind and proceed by a more and more luminous and even infallible action."⁸⁶ 10) In the past, most of the noble army of Saints have never dared to inquire the problems of existence sufficiently and have satisfied themselves in some interim intermediate solution of kingdom of Heaven beyond in this life. Lasting solutions are beyond the scope and capacity of mind. What is proposed here is that sufficient inquiry is to be made of all the problems of existence through Vedantic sacrifice of ascent followed by descent of Divine Consciousness and Vedic sacrifice of descent followed by ascent of Divine Consciousness, extending over all life reviving its golden significance of resolving all problems of existence through the invasion of Truth Consciousness. Through these two exercises the higher faculties beyond mind can activate and direct themselves in perfecting the human vessel. 11) The Mother ⁸⁷ and Sri Aurobindo ⁸⁸ confirm that integral Yoga can begin only after opening either of the Psychic or Spiritual being and if the Psychic being in the heart opens first then by its ascent the Spiritual being above the head opens or if the Spiritual being opens first then by its descent as dynamic Divine Shakti, the Psychic being opens. By these openings an aspirant Soul, Jijnasu, sattwic man becomes twice born Soul, Dvija . When a Dvija is born, it is Divine’s responsibility to depute a Spiritual fosterer for nourishment and growth of the Soul like as He deputes birth parents for once-born Soul for evolution of his mind, life and body. So a Dvija has the possibility of double evolution,⁸⁹ one that of evolution of external life and another that of evolution of his inner life. By activation of three Gunas or by horizontal movement of Consciousness, he will experience slow mental evolution of external life and by movement of Psychic and Spiritual being or vertical movement of Consciousness, he will experience swift Spiritual evolution of inner life. Thus his slow material evolution is complemented by swift Spiritual evolution and this movement culminates in the reconciliation of perfect Spirit with imperfect Matter. The Ideal Education through mind proposes full development of mental faculties through all the developmental methods invented by the Mother Nature and universalisation of all its mental achievements for the well-being of the race and in Integral Education this fully developed mind is utilised to enter beyond mind higher formulation of Shakti or "A blank pure consciousness had replaced the mind." ¹¹⁰ The three methods of Integral Education through mind are; firstly, the intellect in mind is turned towards the pure universal mental energy and liberates itself from all separative and divided instincts and enlarges itself from all narrowness and limitations; thus more effectively bring our mind formulations into harmony with the higher powers of being ; secondly, the intellect in mind is further opened towards Spiritual energy above the head and permit it to enlighten and enlarge the mental capacity and lastly, the purified intellect in mind is directly opened towards Supermind and it takes the full responsibility of perfecting the mind. OM TAT SAT The Subtle Psychic Education: “But for such vast spiritual change to be, Out of the mystic cavern in man’s heart The heavenly Psyche must put off her veil And step into common nature’s crowded rooms And stand uncovered in that nature’s front And rule its thoughts and fill the body and life.” Savitri-486-487 “The soul, the psychic entity, then manifests itself as the central being which upholds mind and life and body and supports all the other powers and functions of the Spirit; it takes up its greater function as the guide and ruler of the nature. A guidance, a governance begins from within which exposes every movement to the light of Truth, repels what is false, obscure, opposed to the divine realisation: every region of the being, every nook and corner of it, every movement, formation, direction, inclination of thought, will, emotion, sensation, action, reaction, motive, disposition, propensity, desire, habit of the conscious or subconscious physical, even the most concealed, camouflaged, mute, recondite, is lighted up with the unerring psychic light, their confusions dissipated, their tangles disentangled, their obscurities, deceptions, self-deceptions precisely indicated and removed; all is purified, set right, the whole nature harmonised, modulated in the psychic key, put in spiritual order.”²⁸ Sri Aurobindo "Vedism is in contact with the gods and, THROUGH THE GODS, with the Supreme; but it is not in direct contact with the Supreme – there is no inner, psychic contact. That's what Sri Aurobindo says (I myself know nothing about it!). But with the Vedanta and the devotees of Krishna , it is the god within: they had a direct contact with the god within (as in the Gita)."¹⁰⁶ The Mother There is the double Soul or Psychic term, one is the surface-desire soul which works as vital cravings, emotions, aesthetic faculty, mental seeking for power, knowledge and happiness and the another is the subliminal Psychic entity, the true Psychic being, a pure power of light, love, joy and refined essence of being. So the true Soul is the inner consciousness which aspires to its own complete self-realisation and is open in us towards the universal delight of cosmic Self. So the opening towards Psychical Consciousness enables us to become aware of the Powers, Presences and Influences of inner and higher planes who help to change and harmonise our external being and life. The learning capacity, plasticity and new moulding of the surface desire soul is much slower than the learning capacity and plasticity of true Psychic Being. The aim of true Psychic education is primarily the discovery of the individual Soul, the Chaitya Purusha, the Divine stationed in the heart centre, the ever pure flame of Divinity in things, watching and profiting the development and experience of mind, vital and body, secondarily the transformation of Psychic sheath, the Chaitya Kosha and adjacent sheaths of mind, life, and body and finally the perfection of Psychic sheath, puts forward a Psychic personality which changes, grows and develops from life to life and is uplifted and united with the original Delight which is the occult Source of this creation. After the physical, vital and mental sheaths are silenced, behind the subtle physical, subtle vital, subtle mental there is the Psychic sheath in whose innermost chamber there is true Psychic being, the Divine stationed in the heart. The true Psychic being is surrounded by the thick cloud of desire soul and the former is missioned to lead man in Ignorance towards the Light of Divine Consciousness and takes the essence of all experience to form the nucleus of Soul-growth until desire soul, mind, life and body are ready to be a luminous instrumentation of the Divine. It points always towards Truth, Right, Beauty, Love and Harmony and persists till these things become the major need of our life. The Psychic being has its three stages of realisation; in the first stage it becomes aware of the eternal Companion, Paramatma, and elects to live forever in His Eternal Presence in an imperishable union and oneness; this Psychic being is no bigger than the man’s thumb as described in the Upanishad , can by Spiritual influx enlarge itself and embrace the whole world with intimate oneness; secondly, the Psychic being develops the capacity of knowledge of three time, trikaladristi , the knowledge of past retrospective vision, circum-vision of the present and pre-vision of the future happenings; thirdly, based on this triple time knowledge it develops the capacity of changing the individual fixed destiny into higher Spiritual destiny and further extension of its capacity towards the change of the destiny of the collectivity and the race. All that is experienced through the Psychic being can be further stabilised by repetition of same experience in the Spiritual plane and all these Spiritual changes have to be completed, integrated, exceeded and uplifted by their absolute state through Supramental experience. OM TAT SAT The Spiritual Education: "Impersonal, signless, featureless, void of forms A blank pure consciousness had replaced the mind." Savitri-545 “A refugee from the domain of sense, Evading the necessity of thought, Delivered from Knowledge and from Ignorance And rescued from the true and the untrue, She shared the Superconscient’s high retreat Beyond the self-born Word, the nude Idea, The first bare solid ground of consciousness; Beings were not there, existence had no place , There was no temptation of the joy to be.” Savitri-548-549 “A light descends and touches or envelops or penetrates the lower being, the mind, the life or the body; or a presence or a power or a stream of knowledge pours in waves or currents, or there is a flood of bliss or a sudden ecstasy; the contact with the superconscient has been established. For such experiences repeat themselves till they become normal, familiar and well understood, revelatory of their contents and their significance which may have at first been involved and wrapped into secrecy by the figure of the covering experience. For a knowledge from above begins to descend, frequently, constantly, then uninterruptedly, and to manifest in the mind’s quietude or silence; intuitions and inspirations, revelations born of a greater sight, a higher truth and wisdom, enter into the being, a luminous intuitive discrimination works which dispels all darkness of understanding or dazzling confusions, puts all in order; a new consciousness begins to form, the mind of a high wide self existent thinking knowledge or an illumined or an intuitive or an overmental consciousness with new forces of thought or sight and a greater power of direct spiritual realisation which is more than thought or sight, a greater becoming in the spiritual substance of our present being; the heart and the sense become subtle, intense, large to embrace all existence, to see God, to feel and hear and touch the Eternal, to make a deeper and closer unity of self and the world in a transcendent realisation.”²⁹ Sri Aurobindo “The physical being could only endure, if by some means its physical causes of decay and disruption could be overcome and at the same time it could be made so plastic and progressive in its structure and its functioning that it would answer to each change demanded of it by the progress of the inner Person; it must be able to keep pace with the soul in its formation of self-expressive personality, its long unfolding of a secret spiritual divinity and the slow transformation of the mental into the divine mental or spiritual existence.”³³ Sri Aurobindo “And Krishna and Radha for ever entwined in bliss, The Adorer and Adored self-lost and one.”⁸ (“The Gods, who in their highest secret entity are powers of this supermind, born of it, seated in it as in their proper home, are in their knowledge “truth-conscious” and in their possessed of the “seer-will”.”¹¹) The aim of Spiritual education is primarily the discovery of the Spiritual Self, Manomaya Purusha , the Divine stationed in the higher Mind, illumined Mind, intuitive Mind and Overmind, secondarily formation and densification of Spiritual sheath and purification and transformation of lower sheaths and finally the perfection of Spiritual sheath. Spiritual Self or the Soul in Mind is uncovered either with the help of Psychic being or through the practice of the triple Yoga of Karma, Jnana and Bhakti. After discovery of Spiritual Self, its Power and force descends towards the lower plane to transform the mental, vital, physical and Subconscient sheath. It also transforms and densify the Spiritual sheath. Spiritual Self or the Soul in Mind ascends upward towards higher planes of Consciousness which paves the passage clear for the discovery of Supramental Self above. The four-fold perfection ¹¹⁶ of Spiritual living are, a power of revelatory truth seeing, dristi , a power of inspiration or truth hearing, sriti, a power of truth touch, divya sparsa , and a power of true and automatic discrimination, viveka . "A sight opened upon the invisible And sensed the shapes that mortal eyes see not, The sounds that mortal listening cannot hear, The blissful sweetness of the intangible’s touch; The objects that to us are empty air, Are there the stuff of daily experience And the common pabulum of sense and thought." Savitri-540-541 These perfections attain their full and absolute state in Supramental and are revealed as Supramental vision, Supramental word, Supramental contact and Supramental discernment, Vijnanabuddhi. In Spiritual Education, a light, power, knowledge and force are felt and it takes possession of the mind and remoulds it and afterwards possesses life and body and leaves them wide and plastic and infinite. It brings to us the abiding Spiritual sense and awareness of the infinite and eternal with great largeness of nature and immortality becomes the normal self-awareness, the Divine force working in us everywhere, the joy and the peace of the infinite are now concrete and constant in the being. The lower status of mind, life and body can arrive at its full meaning when it is restated and transformed by the light, power and joy of the higher Spiritual Consciousness. OM TAT SAT Universal Education: “Apart, living within, all lives she bore; Aloof, she carried in herself the world: Her dread was one with the great cosmic dread, Her strength was founded on the cosmic mights; The universal Mother’s love was hers.” Savitri-8 “The great World-Mother now in her arose: A living choice reversed fate’s cold dead turn, Affirmed the spirit’s tread on Circumstance, Pressed back the senseless dire revolving Wheel And stopped the mute march of Necessity.” Savitri-21 “Our life is a holocaust of the Supreme. (holocaust is complete surrender) The great World-Mother by her sacrifice Has made her soul the body of our state; Accepting sorrow and unconsciousness Divinity’s lapse from its own splendours wove The many-patterned ground of all we are.” Savitri-99 "But many-visaged is the cosmic Soul ; A touch 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 “Above them all she stands supporting all, The sole omnipotent Goddess ever-veiled Of whom the world is the inscrutable mask; The ages are the footfalls of her tread, Their happenings the figure of her thoughts, And all creation is her endless act.” Savitri-295 The Gita informs us that the all pervading Brahman, Vasudeva is endless in His self extension in the universe, nastyonto vistarasya me , and the highest power of Supreme manifestation is only a very partial revelation of the Infinite; even the whole universe is preoccupied by only one degree of His greatness, illumined by one ray of His splendour and it will still remain the perennial Source of ‘birth of all that shall come into the being.’¹⁰⁷ This Savitri, Book-7, Canto-7, speaks of a cosmic Consciousness of affirmative energy, if dynamised, can confront and transform world negations. Cosmic consciousness is the passage of discovery of Supramental Consciousness. This is the Consciousness which can penetrate mind, vital and body and transforms them. Thus in this consciousness World, Self and God are reconciled and a right relation between individual and the world is established. The present individual and world are incomplete account of integral Truth and with more and more invasion of transcendent Divine Force they can retain their total identity. Cosmic consciousness is the dynamic state of the Spiritual being. What are the characteristic natures of cosmic Consciousness? 1: “Her mortal ego perished in God’s night.” Savitri-552 “and this (dynamic Divine) union may even bring about a disappearance of the sense of individuality, a merger of the ego into the world-being.” CWSA-21/The Life Divine-561 2: “The being travelled not towards nothingness.” Savitri-552 (not towards Nirvana and all-negating absolute.) 3: “It (cosmic consciousness) seized on speech to give those flaming shape,… Her mouth was seized to channel ineffable truths,…” Savitri-553 4: “Her being, a circle without circumference,.. The world was her spirit’s wide circumference,” Savitri-554-556 5: “The world of unreality ceased to be:.. A spirit, a being saw created things And cast itself into unnumbered forms… A Truth in which negation had no place,… The sense of unreality was slain:” Savitri-554- 55 (Dynamic Spirit of cosmic consciousness which is accepted as second fundamental realisation of integral Yoga. First fundamental realisation: Brahma satya jagat mithya; second fundamental realisation: the world which appears to be false is created from Brahman; third fundamental realisation: Brahma satya jagat satya and Brahman consciousness can penetrate material life and Divinise life.) Second fundamental realisation of integral Yoga: “But this is not the only line of issue; it is possible, on the contrary, for me to wait till through the silence of this timeless unfilled liberation I begin to enter into relations with that yet ungrasped Source of myself and my actions; then the void begins to fill, there emerges out of it or there rushes into it all the manifold Truth of the Divine, all the aspects and manifestations and many levels of a dynamic Infinite.” CWSA-23/The Synthesis of Yoga-117 6: “It was her self, it was the self of all,” Savitri-555 “This first was an immense identity In which her own identity was lost:” Savitri-557 (In cosmic consciousness, Oneness with the Divine and world are realized and the separative individual identity is dissolved.) 7: “That (cosmic consciousness) held all world within one lonely breast,” Savitri-555 “The spiritual individual acts out of that sense of oneness which gives him immediate and direct perception of the demand of self on other self, the need of the life, the good, the work of love and sympathy that can truly be done. A realisation of spiritual unity, a dynamisation of the intimate consciousness of one-being, of one self in all beings, can alone found and govern by its truth the action of the divine life.” CWSA-22/The Life Divine/p-1068 8: “All contraries were true in one huge spirit” Savitri-556 “An external unity with others must always be an outward joining and association of external lives with a minor inner result; the mind and heart attach their movements to this common life and the beings whom we meet there; but the common external life remains the foundation, — the inward constructed unity, or so much of it as can persist in spite of mutual ignorance and discordant egoisms, conflict of minds, conflict of hearts, conflict of vital temperaments, conflict of interests, is a partial and insecure superstructure. The spiritual consciousness, the spiritual life reverses this principle of building; it bases its action in the collective life upon an inner experience and inclusion of others in our own being, an inner sense and reality of oneness.” CWSA-22/The Life Divine/p- 1068 9: “(Cosmic Self) Was the creator and the lord of all.” Savitri-556, (Transcendent Self is the creator of Cosmic and Individual Self) 10: “Her Spirit saw the world as living God;” Savitri-556 (Here God is Cosmic Self.) 11: “Her mind became familiar with its (universal) mind, Its (world’s) body was her body’s larger frame” Savitri-556 “there is a greater openness of the mind to the cosmic Mind and its energies, to the cosmic Life and its energies, to cosmic Matter and its energies.” CWSA-21/The Life Divine/p-562 This is the universalization of the subtle body, subtle vital and subtle mind. 12: “Earth saw her born, all worlds were her colonies,” Savitri-557, “A certain sense of unity of the individual with the cosmic, a perception of the world held within one’s consciousness as well as of one’s own intimate inclusion in the world consciousness can become frequent or constant in this opening; a greater feeling of unity with other beings is its natural consequence. It is then that the existence of the cosmic Being becomes a certitude and a reality and is no longer an ideative perception.” CWSA-21/The Life Divine-562 13: “She was the single self of all these selves, She was in them and they were all in her.” Savitri-557, “But the cosmic consciousness of things is founded upon knowledge by identity; for the universal Spirit knows itself as the Self of all, knows all as itself and in itself, knows all nature as part of its nature. It is one with all that it contains and knows it by that identity and by a containing nearness; for there is at the same time an identity and an exceeding, and, while from the point of view of the identification there is a oneness and complete knowledge, so from the point of view of the exceeding there is an inclusion and a penetration, an enveloping cognition of each thing and all things, a penetrating sense and vision of each thing and all things.” CWSA-21/The Life Divine/p-562 Now, after this realisation of Cosmic Self, Savitri is considered fit to ascend and establish her consciousness in the Supramental plane. Now she is fit to confront Death in the Subconscient and Inconscient world. The Savitri , Book-7, Canto-7, confirms that both Paramatma Satyavan and Para prakriti Savitri’s main method of Yoga was Spiritual or “Her divine emptiness was their instrument.” Savitri-553 or “An impersonal emptiness walked and spoke in her.’ Savitri-552 In the previous Cantos Savitri’s main method of Sadhana was also confirmed as Spiritual. Or “Annul thyself that only God may be.” Savitri-538 Or “In a simple purity of emptiness Her mind knelt down before the unknowable.” Savitri-522 This Canto-7 confirms that Savitri had the knowledge of past, present and future birth known as All Life, about which her surrounding world was little aware: “They marvelled at her, for she seemed to know What they had only glimpsed at times afar.” Savitri-553 Its complementary line from the Gita: “The Blessed Lord said: Many are my lives that are past, and thine also, O Arjuna ; all of them I know, but thou knowest not, O scourge of the foe.” The Gita-4.5 With the attainment of Cosmic Consciousness, the inner life changes but ‘daily human life,’ ‘outward body of the routine,’ ‘small unchanging works’ and ‘happy quiet ascetic peace’ do not change. Cosmic consciousness is the dynamic state of the Divine where ‘living spirit’ clasps her body and in this state, Matter can reconcile with Spirit and with the Spirit’s penetration into material life, Savitri experiences change in the form of purification, transformation and perfection in her outward life. She continues to pour her greatness, sweetness and light upon her surrounding little hermit world. In this Book-7, Canto-7, Savitri realizes her cosmic self which is identified as the second fundamental realization of integral Yoga. First fundamental realisation: Brahma satya Jagat mithya, Divine is Real and world is an Illusion; second fundamental realisation: the world which appears to be false is created from Brahman; third fundamental realisation: Brahma satya Jagat satya and Brahman consciousness can penetrate material life and Divinise life. The characteristics of the second fundamental realisation are: “Her being, a circle without circumference,” Savitri-554 “A spirit, a being saw created things And cast itself into unnumbered forms” Savitri-554-55 “A Truth in which negation had no place,” Savitri-555 “Her spirit saw the world as living God;” Savitri-556 In the earlier Cantos, it is confirmed that those who have a Mission (aim of life) and have realised their Psychic beings have their life fully protected by the Divine. Savitri had both the awareness of her aim and Psychic realisation. This Canto-7 proposes that if Spiritual being is made open, then also it ensures protection to life. These developments are as follows: “Heaven’s tranquil shield guarded the missioned child.” Savitri-16 “Only were safe who kept God in their hearts:” Savitri-211(Psychic opening) “And Savitri’s life was glad, fulfilled like earth’s; She had found herself, she knew her being’s aim.” Savitri-532 (Psychic being’s awareness) “Something perhaps unfelt, unseen, unknown Guarded the body for its future work,” Savitri-552 (Spiritual opening) “Guarded behind its face of ignorance:” Savitri-556 (Spiritual opening) This Canto-7 also hints that attainment of Cosmic consciousness is also the beginning of subconscient transformation. So opening of higher Selves like Psychic, Spiritual, Cosmic and Supramental Selves are utilised exclusively for purification, transformation and perfection of untransformed Nature. “The psychic and the spiritual opening with their experiences and consequences can lead away from life or to a Nirvana; but they are here being considered solely as steps in a transformation of the nature.” CWSA-22/The Life Divine-943 “She was a subconscient life of tree and flower, The outbreak of the honied buds of spring; She burned in the passion and splendour of the rose, She was the red heart of the passion-flower, The dream-white of the lotus in its pool. Out of subconscient life she climbed to mind,” Savitri-557 These are the hidden agendas of cosmic consciousness, which is utilised for both self-concentration and self-expansion. And after the universalisation of consciousness, Subconscient transformation can begin and with the Supramentalisation of Consciousness, this transformation action can go still farther and deeper. OM TAT SAT The Supramental Education: “Only the supermind can thus descend without losing its full power of action; for its action is always intrinsic and automatic, its will and knowledge identical and the result commensurate: its nature is a self-achieving Truth-consciousness and, if it limits itself or its working, it is by choice and intention, not by compulsion; in the limits it chooses its action and the results of its action are harmonious and inevitable.”³⁰ Sri Aurobindo (Lord Sri Balabhadra, Mother Sri Subhadra and Lord Sri Jagannatha are the fundamental symbolic truth representation of the triple name of the Divine Sat (Existence), Chit (Consciousness) and Ananda (Bliss) respectively who have extended towards the manifestation of mind, life and body through Their fourth name Vijnana or the Supermind.) “An incense floated in the quivering air, A mystic happiness trembled in the breast As if the invisible Beloved had come Assuming the sudden loveliness of a face And close glad hands could seize his fugitive feet And the world change with the beauty of a smile.” Savitri-290 “One who could love without return for love, Meeting and turning to the best the worst, It healed the bitter cruelties of earth, Transforming all experience to delight; Intervening in the sorrowful paths of birth It rocked the cradle of the cosmic Child And stilled all weeping with its hand of joy; It led things evil towards their secret good, It turned racked falsehood into happy truth; Its power was to reveal divinity.” Savitri-291 “A touch that needs not hands to feel, to clasp, Were there the native means of consciousness And heightened the intimacy of soul with soul. ” Savitri-325 “It (Overmind) moves events by its bare and silent will, Acts at a distance without hands or feet .” Savitri-85 “No feet that move, no hands to take his gifts:” Savitri-609 “At last the soul turns to eternal things, In every shrine it cries for the clasp of God.” Savitri-631 The Supramental or Purushottama Consciousness is having no hand and yet this Consciousness is all embracing towards His creation. He is having no feet to move yet the movement of this Truth Consciousness is all pervading and all-inclusive and possesses all the multiple subtle worlds. ‘His hands and feet are extended on every side...and we live in His universal embrace.’¹⁷ The aim of Supramental Education is primarily the discovery of the Supramental Self, Vijnanamaya Purusha , the Divine stationed in the Supramental Sheath, Supermind, secondarily densification, Ghana, of Supramental Sheath, Vijnanamaya Kosha , and transformation of all the lower sheaths and finally the perfection of Supramental sheath. Supramental Self is uncovered either by the pressure of ascension of Psychic Self or of Spiritual Self or movement of Consciousness in between Psychic and Spiritual Self for a prolonged period. Supramental Self has the capacity to densify the Supramental sheath or the causal body and inverts itself down ward to purify and transform mental, vital, physical, subconscient and inconscient sheaths. ‘But this is difficult in the extreme; for the causal body opens itself readily to the consciousness and capacities of the spiritual planes and belongs in its nature to the higher hemisphere of existence, but it is either not developed at all in man or only as yet crudely developed and organised and veiled behind many intervening portals of the subliminal in us. It draws its stuff from the plane of the truth-knowledge and the plane of the infinite bliss and these pertain altogether to a still inaccessible higher hemisphere.’⁸² The three minimum conditions for dynamising Supramental education are, firstly, unification of entire being by breaking down of the wall between the outer and inner nature, a shifting of centre of consciousness from outer to inner self; secondly, from this new inner Self of firm foundation an opening of individual into the cosmic Consciousness and all the inner centres of Consciousness must burst open and released into action their large capacities; lastly Supramental change does admit the descent of highest light for supremely concentrated pace of evolutionary swiftness. ‘But this causal body is, as we may say, little developed in the majority of men and to live in it or to ascend to the supramental planes, as distinguished from corresponding sub-planes in the mental being, or still more to dwell consciously upon them is the most difficult thing of all for the human being. It can be done in the trance of Samadhi , but otherwise only by a new evolution of the capacities of the individual Purusha of which few are even willing to conceive. Yet is that the condition of the perfect self-consciousness by which alone the Purusha can possess the full conscious control of Prakriti; for there not even the mind determines, but the Spirit freely uses the lower differentiating principles as minor terms of its existence governed by the higher and reaching by them their own perfect capacity.’⁸³ The first objective of Supramental education will be to restore the oneness of division of all things, secondly in this state the physical presence of Divine is established; thirdly, complete union between the Supreme Soul and Supreme Nature is realised and as a result Supreme Ananda is manifested in the whole nature; fourthly, the Supramental Consciousness will work towards the whole transformation of nature and lastly, the integral Divine is manifested in Soul as Purusohottama and in Nature as Para Prakriti, holding together the multiple Soul, Kshara Purusha and Immutable Being, Akshara Purusha. Six Vedantic formulas of Supramental learning are given below, they are related with ascending intensities of Supramental realisation in order to descend and capture the whole nature for transformation. First formula of Supramental learning: The highest mystery of absolute surrender to the Divine Guide is the first formula of Supramental education, which can be expressed in the words of the Gita, “Sarvadharman parityajya mam akam saranam braja ,” (The Gita-18.66) abandon all dharmas and take refuge in Me alone. Increase of surrender is dependent on increase of concentration, samyama. Increase of concentration is dependent on increase of practice of Yoga, abhyasa . Increase of practice of Yoga is dependent on increase of renunciation, Vairagya, Tyaga . Second formula of Supramental learning related to the transformation of mind, life and body : - Simultaneous triple realisation of, “Brahman is in all things, all things are in Brahman and all things are Brahman .” (The Isha Upanishad) Brahman in all things is the realisation of Kshara Purusha, the Psychic Being. All things are within the Brahman is the realisation of Akshara Purusha , the Spiritual Being. A prolonged movement of Consciousness between Kshara and Akshara will lead towards realisation of Purushottama Consciousness or realisation of all things as Brahman . Third formula of Supramental learning related to transformation of Subconscient Sheath : - “I, the Purushottama Consciousness, lodged in the Self, lift the blazing lamp of knowledge and destroy the darkness which is born of the Subconscient Ignorance.” (The Gita-10.11) This is the experience of Supramental Consciousness transforming the Subconscient Sheath. Fourth formula of Supramental learning related with the transformation of Inconscient Sheath and the whole being : - “If you are one in heart and consciousness with Brahman at all times, then by the grace of Brahman you shall pass safe through all difficult and perilous passages of Inconscient world.” (The Gita-18.58) Below the Subconscient there is Inconscient Sheath, and Supramental transformation is extended to Inconscient sheath. Fifth formula related with transformation of whole being through discovery of Supramental concealed in the Inconscient Self: - “The Brahman has concealed into this form of (inconscient) earth and sustains by His might these multitudes.” (The Gita-15.13) The discovery of Subconscient and Inconscient Self accelerates the transformation work towards a ‘grand solution’ and save the world from being swallowed by the dark inconscient plane. Sixth formula of Supramental learning related to the transformation of the whole being: - “Into all the doors in the body there can come a flooding of light of the Brahman …” (The Gita-14.11) Possession of the Supramental from all ends is the final lesson to be learned for the complete manifestation of the Divine in the world. OM TAT SAT The Subconscient Education: (The Mother’s Consciousness is that which rests on the One and acts in the All, transcends All and denies none, sees all but lives for its transcendent task, becomes All and yet transcends the mystic whole, All ruler and is ruled by none, transcends the Light and the Darkness and yet one with the Absolute, Eternal and All-knowing it suffers mortal birth and death and in the Subconscient waits Her large unfinished task.) “In darkness’ core she dug out wells of light,” Savitri-41 “With the Light that dwells near the dark end of things,” Savitri-60 “A cave of darkness guards the eternal Light.” Savitri-305 “A treasure was found of a supernal Day. In the deep subconscient glowed her jewel-lamp; Lifted, it showed the riches of the Cave Where, by the miser traffickers of sense Unused, guarded beneath Night’s dragon paws, In folds of velvet darkness they sleep Whose priceless value could have saved the world.” Savitri-42 “It (mystic Presence) summons the spirit’s sleeping memories Up from subconscient depths beneath Time’s foam; Oblivious of their flame of happy truth, Arriving with heavy eyes that hardly see, They come disguised as feelings and desires, Like weeds upon the surface float awhile And rise and sink on a somnambulist tide. Impure, degraded though her motions are, Always a heaven-truth broods in life’s deeps; In her obscurest members burns that fire.” Savitri-138-39 “Inverting into half-thought the quickened sense She felt around for truth with fumbling hands, Clutched to her the little she could reach and seize And put aside in her subconscient cave. So must the dim being grow in light and force And rise to his higher destiny at last, Look up to God and round at the universe, And learn by failure and progress by fall And battle with environment and doom, By suffering discover his deep soul (discovery of Subconscient Self.) And by possession grow to his own vasts.” Savitri-146 “Over life and Matter only brooding bowed, Mind changed to the image of a rampant beast; It scrambled into the pit to dig for truth And lighted its search with the subconscient’s flares.” Savitri-213-214 “Assailed in the sovereign emptiness of its reign The intolerant Darkness paled and drew apart Till only a few black remnants stained that Ray.” Savitri-601 “A spirit moved in black immensities And built a Thought in ancient Nothingness; A soul was lit in God’s tremendous Void, (emergence of Subconscient Self) A secret labouring glow of nascent fire” Savitri-622 Subconscient and Inconscient Education are extensions of Supramental education. Supramental education is the extension of Psychic and Spiritual education. The Subconscient is defined as the Inconscient in the process of becoming conscious. It sustains and reinforces all that is animal in us that clings most and refuses to transform, our mechanical recurrence of unintelligent thought, feeling, sensation and our uncontrolled fixities of character. ‘The subconscient is below the waking physical consciousness — it is an automatic, obscure, incoherent, half-unconscious realm into which light and awareness can with difficulty come.’⁹⁰ The Mother confirmed, “The problem appeared again to me very intensely when I read Sri Aurobindo’s The Yoga of Self-Perfection. I was confronted with a whole formidable world to be transformed – to transform what is already luminous is quite easy, but to transform that! ... ugh – this stuff of life, so low and so coarse, so ordinary ... it’s much more difficult.’ ”⁹⁰ The aim of Subconscient education is primarily the discovery of the Subconscient Self, the Divine stationed in the Subconscient Sheath, secondarily purification and transformation of the Subconscient Sheath and finally the perfection of the Subconscient Sheath. Subconscient Sheath is below the physical sheath and above the inconscient sheath and all dark and untransformed forces rise from inconscient to physical through Subconscient Sheath. After the discovery of the Supramental Self, the Supramental force and light penetrates the Subconscient Sheath for its purification, transformation, establishes a control and uncovers the veiled Subconscient Self. After the discovery of the Subconscient Self, it engages itself of greater action of transformation of lower hemisphere including the Subconscient sheath which is indispensable for the completeness of higher life. This creation is to be wholly accepted and embraced as the manifestation of the Brahman . If the existing mind of most man is crippled; life is untaught and crude; if there exists brutal and evil activities, then they are to be accepted as incidents of Divine’s vast and varied plot; His great and dangerous drama’s needed steps. We have to meet our Lord in the nascent sleep of shadow and the Night and in the wakefulness of the stars and Sun and wait for the hour in which the high Supracosmic Source meets the low and nether Inconscient Sheath. The emergence of Divine Life on earth is possible by reconciliation of God’s Night with His fathomless Light and Life and Death become the fuel of the great world action and world existence. Savitri has to unite with Satyavan in the Subconscient and Inconscient world by calling down Divine energy there. Satyavan’s death created such an opportunity for Savitri. She has to prove her Divine Love which can transform those dark worlds. So, her task is to call down Divine Love from higher planes and the emergence of same Divine Love by activation of Subconscient Self and the ‘two rivers of Light’¹¹² wait ‘to be kindled in our secret cells.’¹¹³ We get the hint from Savitri about how the business of Death and Night fails on earth. That is possible by universalisation of Divine Love, by the attainment of unity consciousness of the Supermind and all is known and clasped by Divine Love. This paper proposes that Subconscient transformation can only be experienced in deep meditation¹¹¹ or non-waking trance. There are also many secrets of the Subconscient world which are not possible to catch at present, but a few of them are caught in this revised study. OM TAT SAT The Inconscient Education: “As a sculptor chisels a deity out of stone He slowly chipped off the dark envelope, Line of defence of Nature’s ignorance, The illusion and mystery of the Inconscient In whose black pall the Eternal wraps his head That he may act unknown in cosmic Time.” Savitri-36 “A secret spirit in the Inconscient’s sleep, A shapeless energy, a voiceless Word, He (Inconscient Self) was here before the elements could emerge, Before there was light of mind (Sattwic mind) or life (Rajasic mind) could breathe.” Savitri-60 “For the key is hid and by the Inconscient kept; The secret God beneath the threshold dwells.” Savitri-68 “The Inconscient found its heart of consciousness, The idea and feeling groping in Ignorance At last clutched passionately the body of Truth, The music born in Matter’s silences Plucked nude out of the Ineffable’s fathomlessness The meaning it had held but could not voice; The perfect rhythm now only sometimes dreamed An answer brought to the torn earth’s hungry need Rending the night that had concealed the Unknown, Giving to her her forgotten soul. A grand solution closed the long impasse In which the heights of mortal effort end.” Savitri-89 “The spirit in a finite ignorant world Must rescue so its prisoned consciousness Forced out in little jets at quivering points From the Inconscient’s sealed infinitude.” Savitri-140 “A sun of transfiguration still can come And Night can bare its core of mystic light;” Savitri-200 “The secret power in the inconscient depths, Compelling the blinded Godhead to emerge,” Savitri-272 “I (Satyavan) sat with the forest sages in their trance: There poured awakening streams of diamond light, I glimpsed the presence of the One in all. But still there lacked the last transcendent power And Matter still slept empty of its Lord.” Savitri-405 “He still must travel Hell the world to save.” Savitri-450 “He sang the Inconscient and its secret self, Its power omnipotent knowing not what it does,” Savitri-416 “A soul shall wake in the Inconscient’s house;” Savitri-707 (Inconscient transformation becomes possible through the conscious intervention of the Incarnating Dual Power, who open God's secret door to the most stubborn and recalcitrant darkest nether domain of existence.) The aim of Inconscient education is primarily the discovery of the Inconscient Self, the Divine stationed in the Inconscient Sheath, secondarily purification and transformation of Inconscient Sheath and finally the perfection and illumination of Inconscient Sheath. Inconscient Sheath is recognised as the home of Ignorance, Falsehood, Suffering and Death and they rule the earth with their firm kingdom. After the discovery of the Supramental Self, by its pressure the Divine force enters the Subconscient and Inconscient sheaths and uncovers the veiled innermost chamber of Inconscient Self, whose discovery is recognised as great transforming action in the world. Through unveiling of Inconscient Self direct and most potent Divine action is activated in all the planes of lower hemisphere including the Inconscient sheath. The dark Law of the Inconscient can disappear by outburst of greater consciousness from the direct Divine Power of Inconscient Self, at present concealed within the inconscient sheath. The Important Secret of the Inconscient Plane: “When yet the mind, a passionate learner, toiled And ill-shaped instruments were crudely moved.” Savitri-574 “But more and more this grew an alien sound, And her old intimate body seemed to her A burden which her being remotely bore.” Savitri-577 “This clotted cypher was its dark result. In the smothering stress of this stupendous Nought Mind could not think, breath could not breathe, the soul (description of inconscient sheath) Could not remember or feel itself; it seemed A hollow gulf of sterile emptiness, A zero oblivious of the sum it closed, An abnegation of the Maker’s joy Saved by no wide repose, no depth of peace.” Savitri-583 “There was no course, no path, no end or goal:” (The Inconscient journey appears to be pathless and goalless.) Savitri-584 The More Important Secret of the Inconscient Plane: “Enigma of the Inconscient’s sculptural sleep, Symbols of the approach to darkness old And monuments of her titanic reign, Opening to depths like dumb appalling jaws That wait a traveller down a haunted path Attracted to a mystery that slays, (slays the Soul) They (titans) watched across her (Inconscient sheath) road, cruel and still; Sentinels they stood of dumb Necessity, Mute heads of vigilant and sullen gloom, Carved muzzle of a dim enormous world.” Savitri-580 “Then out of the engulfing sea of trance Her mind rose drenched to light streaming with hues Of vision and, awake once more to Time, (Intense waking trance) Returned to shape the lineaments of things And live in borders of the seen and known.” (One can foresee and know much before the happening of the event.) Savitri-579 Its complementary line: “Only the spirit sees and all is known. Then a calm Power seated above our brows Is seen, unshaken by our thoughts and deeds, Its stillness bears the voices of the world: Immobile, it moves Nature, looks on life.” Savitri-571 “Now to the limitless gaze disclosed that sees” Savitri-572 “Night felt assailed her heavy sombre reign; The splendour of some bright eternity Threatened with this faint beam of wandering Truth Her empire of the everlasting Nought.“ Savitri-585 “Now in the wrestling of the splendid gods My spirit shall be obstinate and strong Against the vast refusal of the world.” Savitri-588 The Most Important Secret of Inconscient Plane: “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 “All was the violent ocean of a will Where lived captive to an immense caress, Possessed in a supreme identity, Her aim, joy, origin, Satyavan alone.” Savitri-579 “The Woman answered not. Her high nude soul, Stripped of the girdle of mortality, Against fixed destiny and the grooves of law Stood up in its sheer will a primal force.” Savitri-581 “Armoured with light she advanced her foot to plunge Into the dread and hueless vacancy; Immortal, unappalled, her spirit faced The danger of the ruthless eyeless waste.” Savitri-582 “Mine is the labour of the battling gods: Imposing on the slow reluctant years The flaming will that reigns beyond the stars, They lay the law of Mind on Matter’s works And win the soul’s wish from earth’s inconscient Force.” Savitri-588 OM TAT SAT Recapitulation: “Akin to the eternity whence she came, No part she took in this small happiness; A mighty stranger in the human field, The embodied Guest within made no response.” Savitri-6 “This is the sailor on the flow of Time, This is World-Matter’s slow discoverer, Who, launched into this small corporeal birth, Has learned his craft in tiny bays of self, But dares at last unplumbed infinitudes, A voyager upon eternity’s seas. In his world-adventure’s crude initial start Behold him ignorant of his godhead’s force, Timid initiate of its vast design.” Savitri-69 “To eternal light and knowledge meant to rise, Up from man’s bare beginning is our climb; Out of earth’s heavy smallness we must break, We must search our nature with spiritual fire: An insect crawl preludes our glorious flight; Our human state cradles the future god, Our mortal frailty an immortal force.” Savitri-240 “A small beginning of immense ascent: Above were bright ethereal skies of mind, A packed and endless soar as if sky pressed sky Buttressed against the Void on bastioned light; The highest strove to neighbour eternity, The largest widened into the infinite.” Savitri-264 “All he had done was to prepare a field; His small beginnings asked for a mighty end:” Savitri-315 “His ways challenge our reason and our sense; By blind brute movements of an ignorant Force, By means we slight as small, obscure or base, A greatness founded upon little things, He has built a world in the unknowing Void. His forms he has massed from infinitesimal dust; His marvels are built from insignificant things.” Savitri-624 “O fragrant are the lanes thy children walk And lovely is the memory of their feet Amid the wonder-flowers of Paradise:” Savitri-686 The Ideal Education represents the mental vision, the Soul’s dream of the moon light, whose main doctrine is objectively-subjective that prepares the difficult ascent of life through outer aids and efforts and Integral Education represents the supremely optimistic Supramental vision, the Soul’s vision of the Sun Light, whose main doctrine is subjectively-objective that confirms the sure progress and intends to manifest by the inner aids and spontaneous direct pressure from the Infinite. Ideal Education fulfils the first necessity of transforming the lower mental, vital and physical life into higher mental harmony through turning its gaze downward towards earth bound sattwic perfection and around towards awareness of limited universal fulfilment of life. Integral Education fulfils the second necessity of integration by turning its gaze up ward towards the Supramental harmony and inward towards that which is Occult, Subliminal and Psychic. Loving Surrender Psychic, Spiritual, Universal Supramental, Subconscient and Inconscient Education, are least dependent on external machinery. School children are not directly associated with these educations but indirectly get some touch and influence of them in proportion to their openness towards these planes. These higher types of Education of fine, delicate and subtle realm are directly related with integral Yoga, responsible for building and densifying the subtle and causal body of the perfected vessel. Integral Education foresees the inclusion of all students to the exposure of higher Subliminal, Psychic and Spiritual education and they can follow and verify in themselves deeper Spiritual experiences, only when they have acquired the capacity to follow the inner method and verification as they have trained now their mind to follow the mathematics and difficult scientific truths. Spiritual force can take possession of the mere students and Truth shall dictate their life, thought, effort, endeavour and action. OM TAT SAT References: 1: CWSA-19/Essays on the Gita/p-517, 2: CWSA-22/The Life Divine/p-722, 3: CWSA-24/The Synthesis of Yoga/p-618-19, 4: CWSA-24/The Synthesis of Yoga/p-616, 5: CWSA-23/The Synthesis of Yoga/p-56, 6: CWSA-23/The Synthesis of Yoga/p-166, 7: CWSA-22/The Life Divine/p-1096, 8: Savitri-525, 9: The Mother’s Agenda-25.07.1962, 10: The Mother's Agenda-5.4.1967, 11: CWSA-21/The Life Divine/p-132, 12: CWSA-21/The Life Divine/p-650, 13: CWSA-23/The Synthesis of Yoga/p-58, 14: CWSA-24/The Synthesis of Yoga/p-730, 15: “To be the master of the world would indeed be supreme felicity, if one were universally loved; but for that one would have to be at the same time the slave of all humanity.” SABCL/17/The Hour of God/142, “If thou canst not be the slave of all mankind, thou art not fit to be its master…” SABCL/17/The Hour of God-95, “A spiritual or gnostic being would feel his harmony with the whole gnostic life around him, whatever his position in the whole. According to his place in it he would know how to lead or to rule, but also how to subordinate himself; both would be to him an equal delight: for the spirit’s freedom, because it is eternal, self-existent and inalienable, can be felt as much in service and willing subordination and adjustment with other selves as in power and rule.” CWSA-22/The Life Divine-1069, 16: “There are two who are unfit for greatness and freedom, the man who has never been a slave to another and the nation that has never been under the yoke of foreigners.” SABCL-17/The Hour of God/p-115, 17: The Gita-13.14, 18: CWSA-23/The Synthesis of Yoga/p-47, 19: “In fact entire subjection of the mind and the life to the body is the characteristic of an undeveloped humanity, as it is in an even greater degree of the infra-human animal. According to the theory of reincarnation those who do not get beyond this stage in the earthly life, cannot rise after death to the mental or higher vital worlds, but have to return from the confines of a series of physical planes to increase their development in the next earthly existence. For the undeveloped physical soul is entirely dominated by material nature and its impressions and has to work them out to a better advantage before it can rise in the scale of being.” CWSA/23/The Synthesis of Yoga-461, 20: The Mother/ CWM-1/Prayers and Meditations/p-42, 21: “The Divinity mentioned by Sri Aurobindo is not a person but a condition that will be shared by all those who have prepared themselves to receive it.” TMCW/15/104, “Petty minds think of Me, the unmanifest, as being limited by manifestation, because they know not my supreme nature of being, imperishable, most perfect.” The Gita-7.24, 22: CWSA-23/The Synthesis of Yoga/p-5, 23: The Gita-16.1, 2, 3, 24: “The indispensable basis of our Yoga is sincerity, honesty, unselfishness, disinterested consecration to the work to be done, nobility of character and straight forwardness. They who do not practice these elementary virtues are not Sri Aurobindo’s disciples and have no place in Ashram .” The Mother’s Centenary Works/Vol-13/p-128-29, 25: “(The Divine is) the perfect Personality capable of all relations even to the most human, concrete and intimate; for he is friend, comrade, lover, playmate, guide, teacher, master, ministrant of knowledge or ministrant of joy, yet in all relations unbound, free and absolute. This too the divinised man becomes in the measure of his attainment ...” CWSA/19/Essays on the Gita/p-141, 26: “A seeker of truth, jijnasu , after many births of preparation, purification of impurity and sin, endeavouring with sincerity, becomes a Yogi and attains the highest goal... After many births of preparation, a Jnana Yogi with a strong foundation of Karma and Bhakti Yoga , attains My Purushottama or Supramental state of Consciousness. He also realises the intermediate stair that all this existence is Divine, the Cosmic Consciousness, Vasudeva sarvamiti. Such a great Soul or integral Yogi is very rare.” The Gita-6.45/7.19, 27: TMCW-12/On Education/p-120, 28: CWSA-22/The Life Divine/p-941, 29: CWSA-22/The Life Divine/p-946-947, 30: CWSA-22/The Life Divine/p-951, 31: CWSA-21/The Life Divine/p-646, 32: “For we have two minds, one the surface mind of our expressed evolutionary ego, the superficial mentality created by us in our emergence out of Matter, another a subliminal mind which is not hampered by our actual mental life and its strict limitations, something large, powerful and luminous, the true mental being behind that superficial form of mental personality which we mistake for ourselves.” CWSA-21/The Life Divine/p-233, 33: CWSA-22/The Life Divine/p-854, 34: CWSA-23/The Synthesis of Yoga/p-175, 35: CWSA-23/The Synthesis of Yoga/p-178, 36: CWSA-23/The Synthesis of Yoga/p-176, 186, 37: CWSA-23/The Synthesis of Yoga/p-539, 38: CWSA-23/The Synthesis of Yoga/p-644, 39: “Live always in the aspiration of realising your most complete and most true perfection…And for a beginning take care to be honest, sincere, straight- forward, noble and pure in a rigorous discipline that you will impose on yourselves.” TMCW-12/On Education-128, 40: “Take advantage of the circumstances to get rid of all attachment to the members of your family. You must learn that you have no more brothers, sister, father, mother, except Sri Aurobindo and myself, and you must feel free and unconcerned whatever happens to them. We are your whole family, your protection, your all in all.” The Mother/ The Mother’s Centenary Edition/Vol-14/p-305, "There are two things in every human being: (1) what comes from the past and has persisted because it is formed and conscious, and (2) then all that dark, unconscious mass, really muddy, that is added in every new life. Then the other thing gets into that and finds itself imprisoned, you know—adulterated and imprisoned—and generally it takes more than half one’s life to emerge from that entanglement …. That discovery I made at the age of about fifteen or sixteen, or seventeen. I began to see clearly all the “gifts” (if we can call them that) that came from father, mother, parents, grandparents, education, people who looked after me, that whole mudhole , as it were, into which you fall headfirst. And then, the quality of the vibration, the quality of the sensation, of the so-called “thoughts” (which aren’t thoughts, but are almost automatic mental reflexes of sorts) and of the feelings (if you can call them feelings: they are kinds of reactions to the milieu and to all that comes from outside)—it all swarms, swarms like worms in the mud. " The Mother/The Mother’s Agenda-4/p-383-386, “The first condition was: ‘Nothing more to do with your family ...’ Well, we are a long way from that! But I repeat that it only happened because of the war and not because we stopped seeing the need to cut all family ties; on the contrary, this is an indispensable condition because as long as you hang on to all these cords which bind you to ordinary life, which make you a slave to the ordinary life, how can you possibly belong to the Divine alone? What childishness! It is simply not possible. If you have ever taken the trouble to read over the early ashram rules, you would find that even friendships were considered dangerous and undesirable ... We made every effort to create an atmosphere in which only ONE thing counted: the Life Divine.” The Mother/ The Mother’s Agenda/ August 25, 1954, 41: TMCW (second edition)/Vol-12/On Education/p-370, 42: “An endless Truth she endlessly unfolds; A timeless mystery works out in Time.” Savitri-178, “Lured at each turn by a new vicissitudes To self-discovery that could never cease.” Savitri-328, 43: CWSA-13/Essays in Philosophy and Yoga/p-525, 44: CWSA-13/Essays in Philosophy and Yoga/p-526, 45: CWSA-22/ The Life Divine/p-1057, 46: CWSA-13/Essays in Philosophy and Yoga/p-520, 47: CWSA-13/Essays in Philosophy and Yoga/p-527, 48: CWSA/22/The Life Divine/p-759, 49: CWSA/23/The Synthesis of Yoga/p- 49-50, 50: CWSA/22/The Life Divine/p-1023, 51: CWSA/24/The Synthesis of Yoga/p-668-669, 52: TMCW-12/On Education/p-358, 53: “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.” CWSA-23/The Synthesis of Yoga/p-55, 54: “Or it may force them (world influences) to receive the spiritual influence and return with a transforming power on the world they come from, for such a compulsion on the lower universal Nature is part of a perfect spiritual action. But for that the circumconscient or environmental being must be so steeped in the spiritual light and spiritual substance that nothing can enter into it without undergoing this transformation: the invading external influences have not to bring in at all their lower awareness, their lower sight, their lower dynamism.” CWSA-22/The Life Divine/p-995, 55: CWSA-22/The Life Divine/p-1013, 56: TMCW-12/On Education/p-12, 57: “If one wants to give an education which prevents bad habits from being formed or bad tendencies from being pursued, an education which leads children constantly into the right path (that one wants them to follow), well, when they are small it is possible, when they become bigger, it becomes hard. One cannot change the imprint easily. Even sometimes it is necessary to break things to be able to change them: as those who are not progressive, who are fixed and remain fixed, who cling with all their strength to their petty habits. While the little ones are supple, one can change their opinions, one can make them progress, give them the sense that tomorrow one must do better than today.” TMCW-6/Questions and Answers-1954/p-12, 58: TMCW-8/Questions and Answers-1958/p-78-79, 59: CWSA/23/The Synthesis of Yoga/p-143, 60: CWSA-13/Essays in Philosophy and Yoga/p-208, 61: The Mother/TMCW-12/On Education/p-63, 62: The Mother/TMCW-12/On Education/p-375, 63: CWSA-29/Letters on Yoga-II/p-198, 64: TMCW-12/On Education/p-173, 65: “I was brought up by an ascetic, a stoic; my mother was a woman like an iron bar, you know. When my brother and I were small she spent her time telling us over and over that we weren't on earth to have fun; that it's constant hell, but you have to put up with it, and the only possible satisfaction lies in doing your duty!... A splendid education, mon petit!...Splendid. I am infinitely grateful to her. My body has never asked for fun or well-being or anything else. "That's life," it said, "and you just have to take it as it is." And that's why when I first met someone who told me it could be otherwise (I was already past twenty), I said, "Oh, really? Is that so?" (Mother laughs) And then when he told me all about Théon's teachings and The Cosmic Life and about the inner God and a new world that would be a world of beauty and (at least) of peace and light ... well, I rushed into it headlong…But even then I was told: "It depends on YOU alone, not on circumstances – above all, don't blame circumstances; you must find it in yourself, the transformative element is within you. And you can do it wherever you are, even in a cell at the bottom of a hole." The groundwork was already done, you see, since the body never asked for anything…Well, I think that's the best education. T o the children here we give the exact opposite! But that's how it is: it's a principle – it's not practical.” The Mother’s Agenda-29.05.1962, 66: “These things are very interesting. They must form part of the work I have come on earth to do. Because even before encountering Theon, before knowing anything, I had experiences at night, certain types of activities looking after people who were leaving their bodies-and with a knowledge of the process; I didn’t know what I was doing nor did I seek to know, yet I knew exactly what had to be done and I did it. I was around twenty…As soon as I came upon Theon’s teaching (even before meeting him personally), and read and understood all kinds of things which I hadn’t known before, I began to work quite systematically. Every night, at the same hour, I was working to construct-between the purely terrestrial atmosphere and the psychic atmosphere-a path of protection across the vital, so that people wouldn’t have to pass through it (for those who are conscious but without knowledge it’s a very difficult passage-infernal.) I was preparing this path, doing this work (it must have been around 1903 or 1904, I don’t remember exactly) for months and months and months. All sorts of extraordinary things happened during the time-extraordinary. I could tell long series…Then, when I went to Tlemcen, I told MadameTheon about it. ‘Yes, ‘she told me, ‘it is part of the work you have come on earth to do. Everyone with even a slightly awakened psychic being who can see your Light will go to your Light at the moment of dying, no matter where they die, and you will help them to pass through,’ And this work is constant. Constant. It has given me a considerable number of experiences concerning what happens to people when they leave their bodies. I’ve had all sorts of experiences, all kinds of examples-it’s really very interesting.” The Mother’s Agenda/Vol-2/P: 231-238, 67: CWSA-32/The Mother and Letters on the Mother/p-8, 21, 68: CWSA-24/The Synthesis of Yoga/p-645, 69: “A seeker of truth, jijnasu , after many births of preparation, purification of impurity and sin, endeavouring with sincerity becomes a Yogi and attains the highest goal.” The Gita-6.45, “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.” The Gita-7.19, "The consciousness of supermind is a cosmic consciousness and it is in this self of universal consciousness, in which the individual knower lives and with which he is more or less closely united, that it holds before him the object of knowledge." CWSA-24/The Synthesis of Yoga/p-857, 70: The Mother’s Agenda-10.08.1960, 71: The Mother’s Agenda-02.08.1967, 72: The Mother’s Agenda-10.01.1961, 73: 74: “So long as one is for some and against others, one is necessarily far from the Truth.” The Mother/The Mother’s Agenda-02.08.1967, 75: “Those who serve the Truth cannot take one side or another. Truth is above conflict or opposition. In Truth all countries unite in a common effort towards progress and realisation.” The Mother/The Mother’s Agenda-17th June, 1967, 76: CWSA-22/The Life Divine-1017, 77: “I read it yesterday, because she had so much spoken of this prenatal education, saying the child is fully educated by the age of three, so I wanted to know what she proposed. But there isn't a single thing in it, she doesn't say what should be done… To do things well, we would need a small "educational booklet" for the children of the future. A "preconceptional booklet" to prepare the father and mother (especially the mother, that's the most important). Then a booklet for the first three years of life: the qualities required, the attitude to be taken.... At any rate, the father and mother should first know the possibility (at least the possibility) of a child being more than a mere animal man. Then, the conception should take place entirely outside desire. That's another very difficult condition to be fulfilled. And the mother, throughout the gestation, should be in an atmosphere absolutely protected from all degrading influences: an ideally beautiful place, a wonderful climate where everything is harmonious, and a wholly spontaneous, free and harmonious and beautiful life sheltered from all vulgarities of life. And the mother herself should have the ideal of the new child. It should be done not as a mechanical but as a conscious, willed thing in an absolutely "creative" atmosphere, we might say. All these are very difficult conditions to fulfill.” The Mother’s Agenda-19.04.1967, “It’s strange. I say ‘strange’ because it’s due to her that I took birth in this body, that it was chosen. When she was very young she had a great aspiration. She was exactly twenty years older than I; she was twenty when I was born and I was her third child . The first was a son who died in Turkey when he was two months old, I think – they vaccinated him against smallpox and poisoned him, (laughing) god knows what it means! He died of convulsions. Next was my brother who was born in Egypt, at Alexandria, and then me, born in Paris when she was exactly twenty years old. At that time (especially since the death of her first child) she had a kind Of GREAT aspiration in her: her children had to be ‘the best in the world .’ It wasn’t an ambition, I don’t know what it was. And what a will she had! MY mother had a formidable will, like an iron bar, utterly impervious to all outside influence. Once she had made up her mind, it was made up; even if someone had been dying before her eyes, she wouldn’t have budged! And she decided: ‘My children will be the best in the world .’ …one thing she did have was a sense of progress; she felt that the world was progressing and we had to be better than anything that had come before – and that was sufficient…It’s strange, but that was sufficient…Did I tell you what happened to my brother? No?... My brother was a terribly serious boy, and frightfully studious – oh, it was awful! But he also had a very strong character, a strong will, and there was something interesting about him. When he was studying to enter the Polytechnique, I studied with him – it interested me. We were very intimate (there were only eighteen months between us). He was quite violent, but with an extraordinary strength of character. He almost killed me three times, but when my mother told him, ‘Next time, you will kill her,’ he resolved that it wouldn’t happen again – and it never did. But what I wanted to tell you is that one day when he was eighteen, just before the Polytechnique exams, as he was crossing the Seine (I think it was the Pont des Arts), suddenly in the middle of the bridge ... he felt something descend into him with such force that he became immobilized, petrified; then, although he didn’t exactly hear a voice, a very clear message came to him: ‘If you want, you can become a god ’ – it was translated like that in his consciousness. He told me that it took hold of him entirely, immobilized him – a formidable and extremely luminous power: ‘If you want, you can become a god.’ Then, in the thick of the experience itself, he replied, ‘No, I want to serve humanity.’ And it was gone. Of course, he took great care to say nothing to my mother, but we were intimate enough for him to tell me about it. I told him, ‘Well (laughing), what an idiot you are!’…That’s the story…At that moment he could have had a spiritual realization: he had the right stuff… Three years later I had that experience – I’ve told you about it – of the Light piercing through me; I physically saw it enter into me . It was obviously the descent of a Being – not a past incarnation, but a Being from another plane. It was a golden light – the incarnation of a divine consciousness. Which proves that she succeeded for both her children…But she ...She was down on her knees before my brother. My mother scorned all religious sentiments as weakness and superstition and she absolutely denied the invisible. ‘It’s all brain disease,’ she would say! But she could say just as well, ‘Oh, my Matteo is my God, he is my God.’ The devil knows why, but in Alexandria she gave him the Italian name Matteo! And she truly treated him like a god. She left him only when he married, because then she really couldn’t continue to follow him around any longer…But what’s interesting, for instance, is that when her father died she knew it; she saw him. She thought it was a dream-’a stupid dream.’ But he came to let her know he was dead and she saw him. ‘It’s nothing,’ she said, ‘a dream!’ (Mother laughs)…When my grandmother died.... My grandmother had the occult sense. She had made her own fortune (a sizeable fortune) and had had five children, each one more extravagant than the other. She considered me the only sensible person in the family and she shared her secrets with me. ‘You see,’ she told me, ‘these people are going to squander all my money!’ She had a sixty year old son (she had married in Egypt at the age of fifteen, and had had this son when she was quite young). ‘You see this boy, he goes out and visits impossible people! And then he starts playing cards and loses all my money!’ I saw this ‘boy,’ I was there in the house when he came to her and said very politely, ‘Good-bye, mother, I’m going out to so-and-so’s house.’ ‘Ah, please don’t waste all my money, and take an overcoat – it’s getting chilly at night.’ Sixty years old! It was comical.... But to return to my story, after my grandmother died (I took a lot of care over her), she came to my mother (my mother was with her when she died; they embalmed her – she had gotten it into her head that she wanted to be burned, and since she died at Nice they had to embalm her so she could be burned in Paris). I was in Paris. My mother arrived with the body and told me, ‘Just imagine, I’m constantly seeing her! And what’s more, she gives me advice! “Don’t waste your money!” she tells me.’ ‘Well, she’s right, one must be careful,’ I replied. ‘But look here, she’s dead! Dead! How can she talk to me! She’s dead, I tell you, and quite dead at that!’ I said to her, ‘What does it mean, to die?’…It was all very funny… There was another reason. My father was wonderfully healthy and strong – well-balanced. He wasn’t very tall, but stocky. He did all his studies in Austria (at that time French was widely spoken in Austria, but he knew German, he knew English, Italian, Turkish), and there he had learned to ride horses in an extraordinary manner: he was so strong that he could bring a horse to the ground simply by pressing his knees. He could break anything at all with a blow of his fist, even one of those big silver five-franc pieces they had in those days – one blow and it was broken in two. Curiously enough, he looked Russian. I don’t know why. They used to call him Barine. What an equilibrium – an extraordinary physical poise! And not only did this man know all those languages, but I never saw such a brain for arithmetic. Never. He made a game of calculations – not the slightest effort – calculations with hundreds of digits! And on top of it, he loved birds. He had a room to himself in our apartment (because my mother could never much tolerate him), he had his separate room, and in it he kept a big cage ... full of canaries! During the day he would close the windows and let all the canaries loose....And could he tell stories! I think he read every novel available, all the stories he could find – extraordinary adventure stories, for he loved adventures. When we were kids he used to let us come into his room very early in the morning and, while still sitting in bed, tell us stories from the books he had read – but he told them as if they were his own, as if he’d had extraordinary adventures with outlaws, with wild animals. Every story he picked up he told as his own. We enjoyed it tremendously!...But one day when my brother had disobeyed him (Matteo must have been ten or eleven, and I perhaps nine or ten), I came into the dining room and saw my father sitting on a sofa with my brother across his knees; he had pulled down his trousers and was spanking him, I don’t know what for. It wasn’t a very serious spanking, but still.... I came in, drew myself up to my full height and said, ‘Papa, if you ever do that again, I am leaving this house!’ And with such authority, mon petit! He stopped and never did it again.” The Mother’s Agenda-05.08.1961, 78: CWSA-28/Letters on Yoga-I-424, 79: CWSA-28/Letters on Yoga-I-427, 80: “He sails through life and death and other life, He travels on through waking and through sleep. A power is on him from her occult force That ties him to his own creation’s fate, And never can the mighty Traveller rest And never can the mystic voyage cease Till the nescient dusk is lifted from man’s soul And the morns of God have overtaken his night.” Savitri-72, 81: Savitri-56, 82: CWSA-23/The Synthesis of Yoga/p-473, 83: CWSA-23/The Synthesis of Yoga/p-456, 84: CWSA-32/The Mother with Letters on the Mother/p-25, 85: CWSA-23/The Synthesis of Yoga/p-513, 86: CWSA-22/The Life Divine/p-890, CWSA/24/The Synthesis of Yoga/p-655, 87: “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.” TMCW-9/Questions and Answers-1957/p-344-345, “But it is possible to go farther; for the spiritual being, once inwardly liberated, can develop in mind the higher states of being that are its own natural atmosphere and bring down a supramental energy and action which are proper to the Truth-consciousness; the ordinary mental instrumentation, life-instrumentation, physical instrumentation even, could then be entirely transformed and become parts no longer of an ignorance however much illumined, but of a supramental creation which would be the true action of a spiritual truth-consciousness and knowledge.” CWSA-22/The Life Divine/p-888, “A perfected community also can exist only by the perfection of its individuals, and perfection can come only by the discovery and affirmation in life by each of his own spiritual being and the discovery by all of their spiritual unity and a resultant life unity.” CWSA-22/The Life Divine/p-1087-1088, 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.” CWSA-22/The Life Divine/p-1054 88: “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.” CWSA-32/The Mother with Letters on the Mother-161, 89: CWSA-22/The Life Divine/p-890, 90: “The subconscient is below the waking physical consciousness — it is an automatic, obscure, incoherent, half-unconscious realm into which light and awareness can with difficulty come. The inner vital and physical are quite different — they have a larger, plastic, subtler, freer and richer consciousness than the surface vital and physical, much more open to the Truth and in direct touch with the universal.” CWSA-28/Letters on Yoga-217, The Mother’s Agenda/ December 13, 1960, 91: CWSA-22/The Life Divine/p-712, 92: CWSA-22/The Life Divine/p-947, 93: “The being of man is composed of these elements — the psychic behind supporting all, the inner mental, vital and physical, and the outer, quite external nature of mind, life and body which is their instrument of expression. But above all is the central being (Jivatman) which uses them all for its manifestation; it is a portion of the Divine Self, but this reality of himself is hidden from the external man who replaces this inmost self and soul of him by the mental and vital ego…. It is by the growth of the psychic element in one’s own nature that one begins to come into conscious touch with one’s central being above. When that happens and the central being uses a conscious will to control and organise the movements of the nature, it is then that one has a real, a spiritual as opposed to a partial and merely mental or moral self-mastery.” CWSA-28/Letters on Yoga/p-63, 94: TMCW-12/On Education/p-337, 95: CWSA-24/ The Synthesis of Yoga/p-666, 96: CWSA-22/The Life Divine/p- 939-940, 97: “But afterwards the mind must itself give place to the spirit, to the spiritual force, the supermind and the Supramental force. And finally the body must develop a perfect power to hold whatever force is brought into it by the spirit and to contain its action without spilling and wasting it or itself getting cracked. It must be capable of being filled and powerfully used by whatever intensity of spiritual or higher mind or life force without any part of the mechanical instrument being agitated, upset, broken or damaged by the inrush or pressure, --as the brain, vital health or moral nature are often injured in those who unwisely attempt Yogic practice without preparation or by undue means or rashly invite a power they are intellectually, vitally, morally unfit to bear, --and, thus filled, it must have the capacity to work normally, automatically, rightly according to the will of that spiritual or other now unusual agent without distorting, diminishing or mistranslating its intention and stress. This faculty of holding, dharana-sakti, in the physical consciousness, energy and machinery is the most important siddhi of the perfection of the body.” CWSA-24/ The Synthesis of Yoga/p-731, 98: CWSA-23/The Synthesis of Yoga/p-67-68, 99: SABCL-2/Karmayogin/p-19m 100: CWSA-23/The Synthesis of Yoga/p-61, 101: “When will the world change into the model of heaven? When all mankind becomes boys and girls together with God revealed as Krishna and Kali, the happiest boy and strongest girl of the crowd, playing together in the gardens of Paradise. The Semitic Eden was well enough, but Adam and Eve were too grown up and its God Himself too old and stern and solemn for the offer of the Serpent to be resisted.” Sri Aurobindo/TMCW-10/On Thoughts and Aphorisms/p-344, 102: CWSA-23/The Synthesis of Yoga/p-23, 103: CWSA-23/The Synthesis of Yoga/p-20-21, 104: CWSA-23/The Synthesis of Yoga/p-142, 105: CWSA-22/The Life Divine/p-917/p-918, 106: The Mother's Agenda/1962 Annexure-127, 107: The Gita-10.34, 108: “One must be a saint and a hero to be a good teacher. One must be a great yogi to be a good teacher. One must have a perfect attitude to be able to exact a perfect attitude from the students. You cannot ask anyone to do what you don’t do yourself. That is a rule. So look at the difference between what is and what ought to be, and you will be able to estimate the extent of your failure in class.” TMCW-8/Questions and Answers-1956/p-354, 109: CWSA-24/The Synthesis of Yoga/p-723, 110: Savitri-545, 111: “But now her spirit’s flame of conscient force Retiring from a sweetness without fruit Called back her thoughts from speech to sit within In a deep room in meditation’s house.” Savitri-639, ‘I am given the awareness of how huge this thing (Divine descent) is one drop at a time…so I won’t be crushed,’ The Mother’s Agenda, July 15, 1961, ‘and this Subconscient transformation could be done ‘only in deep meditation… and not in any other time, in activity or even in concentration.’ The Mother’s Agenda, December 11, 1963, “And it’s true, I have noticed it: at times when the Force comes with really all its might, it’s terrible! Even for those who are most used to it, even for the most courageous ... it’s hard. So it’s always like that: it contains itself so as not to be ...unbearable. What do you have to tell me? Nothing?... It’s a pity. I’m always the one who speaks!” The Mother’s Agenda/20.02.1968, “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 (of Subconscient transformation) 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-p-812-813, 112: Savitri-531, 113: Savitri-626, 114: “When I spoke of being faithful to the light of the soul and the divine Call, I was not referring to anything in the past or to any lapse on your part. I was simply suggesting the great need in all crises and attacks, — to refuse to listen to any suggestions, impulses, lures and to oppose to them all the call of the Truth, the imperative beckoning of the Light. In all doubt and depression, to say “I belong to the Divine, I cannot fail”; to all suggestions of impurity and unfitness, to reply “I am a child of Immortality chosen by Sri Aurobindo and the Mother ; I have but to be true to myself and to them — the victory is sure; even if I fell, I would be sure to rise again”; to all impulsions to depart and serve some other ideal, to reply “This is the greatest, this is the Truth, this alone can satisfy the soul within me; I will endure through all tests and tribulations to the very end of the divine journey.” This is what I mean by faithfulness to the Light and the Call." CWSA-32/The Mother with Letters on the Mother/p-104, 115: "Therefore with the pronunciation of OM the acts of sacrifice, giving and askesis as laid down in the rules are always commenced by the knowers of the Brahman." The Gita-17.24, 116: "The thought of the intuitive mind proceeds wholly by four powers that shape the form of the truth, (1) an intuition that suggests its idea, (2) an intuition that discriminates, (3) an inspiration that brings in its word and something of its greater substance and (4) a revelation that shapes to the sight its very face and body of reality." CWSA/24/The Synthesis of Yoga/p-813, "Intuition has a fourfold power . (1) A power of revelatory truth-seeing, (2) a power of inspiration or truth-hearing, (3) a power of truth-touch or immediate seizing of significance, which is akin to the ordinary nature of its intervention in our mental intelligence, (4) a power of true and automatic discrimination of the orderly and exact relation of truth to truth, — these are the fourfold potencies of Intuition ." CWSA-22/The Life Divine/p-983, “There is, indeed, a higher form of the buddhi that can be called the intuitive mind or intuitive reason, and this by its intuitions, its inspirations, its swift revelatory vision, its luminous insight and discrimination can do the work of the reason with a higher power, a swifter action, a greater and spontaneous certitude. It acts in a self-light of the truth which does not depend upon the torch-flares of the sense-mind and its limited uncertain percepts; it proceeds not by intelligent but by visional concepts: it is a kind of truth-vision, truth-hearing, truth-memory, direct truth-discernment .” CWSA-23/The Synthesis of Yoga/p-477, 117: CWSA-23/The Synthesis of Yoga/p-177, Download this WEB PAGE in PDF format: Universal Education "To the teachers of all the infant classes: “One rule which must be rigorously applied: It is absolutely forbidden to hit the children—all blows are forbidden, even the slightest little slap or the so-called friendly punch. To give a blow to a child because he does not obey or does not understand or because he is disturbing the others indicates a lack of self-control, and it is harmful for both teacher and student…. Disciplinary measures may be taken if necessary, but in complete calm and not because of a personal reaction.” The Mother TMCW/12/On Education-196 Subconscient Education "The ideal to attain is an unflinching equality of soul and conduct, a patience that never fails and, of course, the absence of any preference or desire. It is obvious that for one who teaches, the essential condition for the proper fulfilment of his task is the absence of all egoism; and no human being is exempt from the necessity of this effort. But, I repeat, this effort is easier to make here than anywhere else." The Mother TMCW/12/On Education-195 Inconscient Education “Teacher: I hope you will give me precise instructions which will help me to keep order in my classes. The Mother’s Answer: The most important is to master yourself and never lose your temper. If you don’t have control over yourself, how can you expect to control others, above all, children, who feel it immediately when someone is not master of himself?” The Mother TMCW/12/On Education-195 “By doing what they (teachers) can, knowing that they have everything to learn. In this way they will gain experience and do things better and better. That is the best way to learn, and if they do it in all sincerity, in two or three years they will become experts and will be truly useful. Naturally, work done in this way becomes really interesting and makes the teachers as well as the students progress.” The Mother The Mother’s Centenary Works/Vol-12/p-63 “It is true that the guru himself is subject to the same rule of silence with regard to what concerns him personally. In Nature everything is in movement; thus, whatever does not move forward is bound to fall back. The guru must progress even as his disciples do, although his progress may not be on the same plane. (1) And for him too, to speak about his experiences is not favourable: the greater part of the dynamic force for progress contained in the experience evaporates if it is put into words. (2) But on the other hand, by explaining his experiences to his disciples, he greatly helps their understanding and consequently their progress. It is for him in his wisdom to know to what extent he can and ought to sacrifice the one to the other. It goes without saying that no boasting or vain glory should enter into his account, for the slightest vanity would make him no longer a guru but an imposter.” The Mother The Mother’s Centenary Works/Vol-12/p-375

The Mother's Consciousness "Her consciousness grew aware of him alone" Savitri-410 “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. ("There is an Influence from a Light above," Savitri-169) 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, “Madame Théon was the first to tell me what I was, what she saw: the crown of twelve pearls over the head. As for me, I had the experience of it, (But it seems I always had it, because when Madame Théon saw me, it's the first thing she told me; she didn't speak of "Maheshwari," but she said, "You have the white light" that automatically dissolves all ill will. And I did experience it: I saw beings crumble into dust.) after which I could simply use it at will: I just had to summon it. And I would see it just as I see you, in a perfectly objective way." The Mother The Mother's Agenda/July 10, 1965 “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 The Mother’s Consciousness “There is one divine Force which acts in the universe and in the individual and is also beyond the individual and the universe. The Mother stands for all these, but She is working here in the body to bring down something not yet expressed in this material world so as to transform life here—it is so that you should regard her as the Divine Shakti working here for that purpose.”⁶ Sri Aurobindo “The Avatar comes (1) to reveal the divine nature in man above this lower nature and (2) to show what are the divine works, free, unegoistic, disinterested, impersonal, universal, full of the divine light, the divine power and the divine love.”⁷ Sri Aurobindo “Since the beginning of the earth, wherever there was the possibility of manifesting a ray of consciousness, I was there.”⁸ The Mother The one whom we adore as The Mother is the original Chit-Shakti descended from the Supreme Sachchidananda ; She is indeed One without the second Mother to substitute Her, ekamevadvitiyam ¹ and this Transcendent Mother has extended Herself into the universe, made Her stuff as the body of the world, pursues, labours and strives to fulfil Her through universalisation of Her Consciousness, reveals Herself as World Mother, Cosmic Maha Shakti, ‘Motherhood in all,’ sarvam khalu idam Brahman .² She is also individual Psychic Mother, carrying in Her heart centre, the Universal and Transcendent Mother, and the Psychic heart centre becomes the centre of action of the Universal Mother and the Supramental Mother. She reconciles Psychic, Spiritual and Supramental action to transform the lower hemisphere of mind, life, body, Subconscient and Inconscient Sheaths. The unmanifest Chit Shakti , Consciousness Force is manifested through successive derivation, which constitutes the ranges of Consciousness. Similarly, the unmanifest Sat, the Absolute Existence is manifested through successive derivation which constitutes the ranges of Being or Self or projection of the Divine into the ranges of Consciousness. Thus, Sat and Chit became Brahman and Maya, in the Supramental Plane, Ishwara and Shakti in the Overmind, Intuitive Mind, Illumined Mind and Higher Mind, and Purusha and Prakriti in the Ignorance of mind, life and body. Purusha is separated from Prakriti and in Yoga their relation emerges. As per Sankhya doctrine, this Prakriti consists of twenty-four elements, tattvas , out of which highest three are manas, buddhi and ahamkara . For the purpose of easy understanding, these three constitute our ordinary mind consciousness which implies some kind of intelligence, purposefulness and limited self-knowledge or a self-limitation of consciousness by a willed Ignorance. So, Ignorance is the outcome of some particularizing action in the executive Conscious Force when it is absorbed in its work and forgetful of self and total reality of Nature or it is a concentration of Consciousness absorbed in part knowledge. Or Ignorance is Nature’s purposeful oblivion of Self and All. This is the dividing consciousness or the distorting consciousness which has fallen from the total and unifying knowledge into some error of division and partial experience. This is the Purusha and Prakriti of Sankhya or the fruit of the divided being which Adam and Eve of Christianity, the Souls tempted by Nature have eaten. The first stuff of Consciousness is a sort of obscure beginning of life or a sort of inert or suppressed consciousness in the metal and in the earth and in other inanimate forms. The first formation of egoistic consciousness is the dualities of life and death, joy and sorrow, pleasure and pain, truth and error. So physical mind, vital mind, sensory mind, emotional mind, volitional mind and intellectual mind constitute the lower ranges of Consciousness. The ordinary human mind and life are content to be imprisoned within limited range of consciousness, which is rescued from a sleep of inconscience, subjected to means it uses, all that it manifests is marred through and through by an ego-ridden ignorance and error, the mind has to learn to awaken the true seeking of the soul which is the Reality, the Truth, the Consciousness, the Power, the Delight. Mind is a limitation of consciousness which has the capacity to awaken the integrality of higher ranges of Consciousness and can bring out a truth or a possibility of the Infinite. And that, which is beyond Buddhi, where the activity of the mind is stilled, is higher Consciousness or the Force of Knowledge. So Maya or comprehensive Knowledge, Will and Action of Supermind, and Shakti or the Overmental Knowledge and Will and Action and similar powers of Intuitive Mind, Illumined Mind and Higher Mind are understood as Higher Ranges of Consciousness. For it is that secret Consciousness beyond the mind alone that truly knows and only by its possession can we possess God and rightly know¹³ the world and its real nature and secret forces. And if we suppose the unity of all planes and all world is to be unbroken, then we arrive at the existence of consciousness in all forms of the Force as different organisations of one conscious force of Existence, which is at work in the world. This world is essentially a mutable rhythm of creative action of Consciousness, a movement of Force casting itself in the phenomenal truth of its own infinite and eternal Being. Thus, force is inherent in existence and has double potentiality of rest and movement, that is to say, of self-concentration in Force and self-diffusion in Force. A relation between the Force and Consciousness exists. Consciousness is a self-aware and self-expressive creative Force of existence of which mind is a middle term; below mentality it sinks into vital and material movements of the subconscient and above, the consciousness rises into Intuitive, Overmental and Supramental movement which is for us superconscient. Our waking consciousness is only a small selection or fragment of the entire conscious Being; behind it there is much vaster subliminal and subconscient mind, which is a greater part of ourselves, whose depth and height no mind can measure. The capacity of our total consciousness far exceeds our organs, the nerves, the senses and the brain and they are not entirely indispensable instruments. With the development of higher and greater Consciousness, it can function directly as subtle sound, subtle sight, subtle discernment, subtle touch without the aid of physical sense organs and brain. The Indian conception of Consciousness is Chit , the Energy, which is the Creatrix of this world and it must be the state of Knowledge combined with the power of Knowledge, Will to Light and Vision combined with Will to Power and Works. Consciousness as nether Inconscient Force has created this separative world-movement and its problems and Consciousness as Supramental Force has to resolve all the problems leading the world towards its inevitable self-fulfilment. The essence of Consciousness is defined as the power to be aware of itself and the world. The true nature of Consciousness is defined as it must be direct, self-fulfilling and complete. The true centre of Consciousness is a luminous formulation of the one Consciousness and a pure channel and instrument of one Existence. The destiny of evolving Consciousness is to be entirely aware of Self, Consciousness and Life. Consciousness is defined as a many-sided, purposeful, intelligent effort in Ignorance and spontaneous Intuitive action of the Shakti in Knowledge to arrive at apprehensive and comprehensive Knowledge. The Supramental Consciousness is at once the static self-awareness of the Infinite and Eternal and a dynamic power of self-determination inherent in that self-awareness. In this Consciousness, all contradictions are cancelled or fused into each other in a higher light of seeing and being, in a unified self-knowledge and world-knowledge. It is the fulfilled existence which will solve all the complex problems of existence created by partial affirmation of Mind and Life emerging from the total denial of the Inconscient. The Divine in its nature is an infinite Consciousness and the nature of infinite Consciousness is a pure and infinite Delight. The Mother’s Infinite Consciousness is that which rests on the One and acts in the All and is capable of free power of self-variation producing infinite results in the phenomenon and form or manifesting and playing with Being in Infinite form and movements in order to cast Herself into the world; Her Consciousness transcends All and denies none; sees all but lives for its transcendent task; transcends the Light and the Darkness to merge in the Absolute; becomes All and yet transcends the mystic whole; She is immortal yet suffers the mortal limitation of birth and death; when most unseen She works most mightily; She can uphold in Herself a million universes and pervades each with a single ray of Her Self-light and a single degree of Her ineffable existence; this whole creation lives in a lonely ray of Her Sun and before Her Infinite Chit-Shakti the Supramental Consciousness grows like a shadow. The normal real life of a true liberated man is the state of oneness with the Supreme and with all beings and the bliss of that state and perfect knowledge of Spiritual atmosphere and the great Soul cannot regard with indifference the suffering of others and the deliverance of others must be felt as intimate to his own deliverance. He lives in a universalised Consciousness where all Death is realised as the Spiritual necessity for evolution of new being; it is also an instrument of perpetual life and change of robe in the immortal All Life or death is a rapid disintegration subservient to life’s necessity of change and variation; all Pain is some secret rapture’s tragic mask and a violent backwash of the waters of universal Delight and without pain he would not get all the value of infinite Delight; all Limitation is a turning of the Infinite upon itself; all Evil is in travail of eternal Good and a circling around its own perfection; all error is significant of all possibility and effort of discovery of Supreme Truth; all destruction and war are small transient storm and rapidly clear the field for new good and a more satisfying harmony. This Cosmic Consciousness is a meeting place where the Matter is real to the Spirit and Spirit is real to the Matter and illumined harmony of mind, life and body are perfectly realised. The first phase of reversal of consciousness is practicable where the Purusha is separated from Prakriti by the force of Ignorance and in Karma Yoga, Prakriti is the doer of all action and Purusha is the witness, Sakhi, the approver of all lower action of Prakriti. When Purusha is subjected to the lower instinct of Prakriti , then that is the cause of our Ignorance and imperfection. In Karma Yoga, the experience of Purusha-Prakriti or the Spirit of Conscious Being in its relations to Nature is the first reversal of Consciousness where the Purusha liberates himself from the mechanical action of Prakriti and sanctions freely and effectively and not automatically all the action of Prakriti, and arrive at the first spiritual control over Prakriti . During the practice of Sankhya liberation, Purusha becomes aware of itself as Witness, Sakhi , without identifying itself with Prakriti , thus, Prakriti begins to fall away from its impulse and returns towards equilibrium and rest and Purusha becomes giver of sanction, Anumanta , of all the impulse of Prakriti. Then we can reject the present formations and rise to a Spiritual level of existence and from there become the Lord of Nature, Ishwara . Thus, first phase of the Purusha-Prakriti reversal of consciousness moves towards Ishwara-Shakti realisation, where Ishwara is not separated from Shakti but rather contain each other and it can take part in the higher dynamism of Divine working and total discovery of Divine unity and harmony in the world. Thus, the second reversal of consciousness is realised through universalisation of individual Consciousness. After the stabilisation of universal Consciousness, a third reversal of Consciousness is experienced through the Brahman-Maya union. This is the beginning of Supramental life on earth and discovery of dynamism of some Transcendent Eternal by whose descent this world and self will be able to break their disguising envelopes and become Divine in revealing and manifesting form. Consciousness as Power has three poises through which it creates, governs and upholds the universe. The first poise is that there is a Consciousness⁹ above all, behind all, embracing all, within all, which is eternally, universally and absolutely aware of itself both in unity and multiplicity. Thus, Consciousness becomes the plentitude of Supreme divine Self-Knowledge and All-Knowledge. Secondly, the action of Consciousness¹⁰ in complete Nescience dwells upon apparent opposition and the most extreme antinomy though this is merely a surface appearance and a Divine knowledge works with sovereign security and sureness within the operation of the creative, effective and dynamic Subconscient and Inconscient sheaths. Thirdly, between these two oppositions, we see concentration of Consciousness¹¹ absorbed in a partial and limited self-awareness in Ignorance which is equally superficial and slow in its action, but behind the limitation of three gunas, the Consciousness acts as Divine All-Knowledge; though the characteristic of Ignorance is the Soul’s self-withholding of complete Self-knowledge. The two successive movements of consciousness are; first, an inward movement, instead of living in our surface mind, we break the wall between the external and subliminal self, either through gradual effort or through forceful involuntary rupture. Thus, we discover within the secret part of ourselves, an inner being, a soul, an inner mind, an inner vital and an inner subtle physical entity which is much larger in its potentialities, more powerful, more capable of manifold knowledge and dynamism than our surface mind, life and body and thus, direct communication with universal forces are restored in the cosmic mind, cosmic vital and cosmic physical. Once this entry in to the inner being is accomplished an ascent upward or second Spiritual movement of consciousness becomes practicable. Its initial result is an activation of vast static and silent Self, and passes into supreme immobile and immutable status beyond the universe which is followed by large dynamic descent of light, knowledge, power and bliss and other supernormal energies into to our self of silence. The Being can have three different states of Consciousness with regard to its own eternity. Each state of Consciousness has a different time relation. When we go behind the physical surface, we find different Time statuses and Time movements. In Time-Space, there is a movement of Consciousness which creates events and happenings and awareness of Time-movement, Time-relation and Time-measure. The first state of Consciousness is a static timeless eternity, which is an immobile status of the Self, self-absorbed or self-conscious without any movement. The second is an eternity of movement or dynamic stable status of integral Time where past, present and future stand together and see things from the viewpoint of simultaneity of Time-vision. The third status can embrace the whole movement in a static and dynamic time vision and it is possible in infinite Consciousness and it works out what has been seen by the static vision of the Eternal through the progressive movement of Consciousness force. Some more secrets are revealed in the Gita. Firstly, it confirmed that Para Prakriti has become the Jiva in the heart, Para Prakritir Jivabhuta ;³ secondly it confirmed that the Self or the Purusha has become the Jiva in the heart, Mamaibansa Jivabhuta ;⁴ thirdly, from these two experiences we conclude that the Jiva in the heart is the meeting ground of the Purusha-Prakriti, Ishwara-Shakti and Brahman-Maya Union. Integral Yoga can begin with the Psychic centre in the heart as an important place of Divine union, but it cannot restrict its action to this one plane alone. For the purpose of total transformation, in integral Yoga the One Divine and the Power of the One Divine (“She was the single self of all these selves,” Savitri-557) are fragmented into ten Selves or Purushas and ten Sheaths or Koshas ; where the first five Koshas are Para Prakriti or higher Nature and the last five Koshas are Apara Prakriti or lower Nature. They are: 1) Bliss Self or Anandamaya Purusha & Bliss Sheath or Anandamaya Kosha . 2) Supramental Self or Vijnanamaya Purusha and Supramental Sheath or Vijnanamaya Kosha. 3) Higher Mental or Spiritual Self or Manomaya Purusha & Higher Mental or Spiritual Sheath or Manomaya Kosha . 4) Universal Self or Viswa Atma and Universal Sheath. 5) Psychic Being or Chaitya Purusha & Psychic Sheath, Chaitya Kosha . 6) Lower Mental Self or Truth Mind & Lower Mental Sheath or Subtle Mind. 7) Pranamaya Purusha or True Vital & Pranamaya Kosha or Subtle Vital. 8) Annamaya Purusha or True physical & Annamaya Kosha or Subtle Physical 9) Subconscient Self & Subconscient Sheath. 10) Inconscient Self and Inconscient Sheath. The Divine Sat is projected into all the ten selves and retains their Divinity in those centres. Similarly, Divine Consciousness or Chit Shakti has entered into all the ten sheaths; whereas in the first five sheaths it retains the higher consciousness and in the last five sheaths it retains the ordinary consciousness which we understand as undivine and they wait for their Divine transformation. Divine Union and transformation of nature can take place by either of the four ways: 1) Divine union of either of the ten Purushas with their respective ten sheaths. Thus, the status of Consciousness is aware of the one field of Being or one movement of it, while the awareness of all the rest is held behind and veiled or a limited awareness occupied only in its own field or movement. Supramental action can be activated from all ten Selves. 2) Pouring down of the Power of either of the higher five selves on the lower five sheaths. Thus, we can rise to multiple Consciousness above us, observe the various part of our being, of surface and subtle mental, vital, physical and subconscient and inconscient sheaths and act upon one or other sheath as dynamic transforming Divine Power from that higher status. 3) Pouring down of the Divine Power by activation of lower five Selves on the respective sheath or adjacent sheaths and the lower Selves accept the limited light and obscurity of inferior movement as a station of Divine working. 4) All other permutations and combinations possible of the manifold status of Consciousness by the Purusha-Prakriti, Ishwara-Shakti, Brahman-Maya, Sat-Chit Union and no limit can be put to the variety of Divine transformation. The knowledge on ten Purushas, atma Jnana and knowledge on ten sheaths, tattva Jnana, lead towards comprehensive knowledge, ‘that which being known, all is known’,⁵ yasmin vijnate sarvam idam vijnatam . The Mother’s Consciousness is extended from Inconscient sheath to Anandamaya kosha in all the ten planes and when She becomes able to work in all these planes freely, Her Mission on the earth is accomplished. The present task of an individual is to become a perfect channel of Her Consciousness. Recapitulation: The Mother recounts, "That’s another interesting point, because I was an outright atheist: till the age of twenty, the very idea of God made me furious. Therefore I had the most solid base – no imaginings, no mystic atavism ; my mother was very much an unbeliever and so was my father. So from the point of view of atavism it was very good: positivism, materialism. Only one thing: since I was very small, (1) a will for perfection in any field whatever; a will for perfection and (2) the sense of a limitless consciousness – no limits to one’s progress or to one’s power or to one’s scope. And that, since I was very small. But mentally, an absolute refusal to believe in a "God": I believed only in what I could touch and see. And the whole faculty for experiences was already there (they didn’t manifest because the time hadn’t come). (2) Only, the sense of a Light here (gesture above the head), which began when I was very small, I was five, (1) along with a will for perfection. (1) A will for perfection: oh, whatever I did always had to be the best I could do. And then, (2) a limitless consciousness. These two things. And my return to the Divine came about through Theon’s teaching, when I was told for the first time, "The Divine is within, there" (Mother strikes her breast). Then I felt at once, "Yes, this is it." Then I did all the work that’s taught to find Him again; and through here (gesture to the heart center) I went there (gesture of junction above with the Supreme). But outwardly, mentally, no religion – a horror of religions." The Mother The Mother's Agenda/March 26, 1966 To recapitulate, the One whom we adore as The Divine Mother is the Chit Shakti, the Creatrix Mother of all Godheads, Deities, Creatures and Object, who serves as the golden Mediatrix Spiritual Mother, linking earth and universe to the Supreme. Her name is a Power and Force of inevitable Word. As the Executrix Psychic Mother, She gives Her all-embracing Touch and Contact of Divine union in the Ignorance of Mind, Life and Body, whose Sun Light can kindle all our suns in the closed heart of things. As Supramental Consciousness can link the individual's highest aspiration with the ultimate destiny of the race; similarly, the One Mother, Aditi, reveals, manifests, establishes, universalises Herself as Paraprakriti or ‘virgin Mother force in All’ through Her pure intermediate stations. All institutions built in Her name or in other names strive knowingly or unknowingly in a lesser concentration to possess Her purity and force in the form of Knowledge, Power, Harmony and Perfection. If these four Mother powers "could manifest and be received here, it would have INESTIMABLE results! ...”¹² The difference of one institution (or one individual) from another can be discerned by the degree of truth and knowledge they have worked out from world falsehood and world Ignorance and the best institution (or the most conscious individual) always suffers the least corruption in its mind and heart and that is possible when The Mother’s Yogic Power, Consciousness Power, Truth Power and Virgin Power are synthesized. These four Powers are manifested in Sri Aurobindo's book The Synthesis of Yoga, The Life Divine, The Mother and Savitri respectively. The Mother's Consciousness is that which rests on the One and acts in the All and if allowed to penetrate into Life, Self and lower Consciousness, then it can bring perfection there endlessly through All Life. It ensures the largest development in the shortest way, the shortest time and in the smallest sacrificial action, sacrificial thought and sacrificial love. OM TAT SAT References: 1: Chandogya Upanishad-6.2.1, “There was no second, it had no partner or peer; Only itself was real to itself.” Savitri-308 2: Chandogya Upanishad-3.14.1, 3: The Gita-7.5, 4: The Gita-15.7, 5: Sandilya Upanishad-2.2, Munduka Upanishad-1.1.3, “…the knowledge of Self includes also the knowledge of the principles of Being, its fundamental modes and its relations with the principles of the phenomenal universe. This was what was meant by the Upanishad when it spoke of the Brahman as that which being known all is known, yasmin vijnate sarvam vijnatam. ” CWSA-23/The Synthesis of Yoga/p-374, “The character of these higher states of the soul and their greater worlds of spiritual Nature is necessarily difficult to seize. Even the Upanishads and the Veda only shadow them out by figures, hints and symbols. Yet it is necessary to attempt some account of their principles and practical effect so far as they can be grasped by the mind that stands on the border of the two hemispheres. The passage beyond that border would be the culmination, the completeness of the Yoga of self-transcendence by self-knowledge. The soul that aspires to perfection, draws back and upward, says the Upanishad, from the physical into the vital and from the vital into the mental Purusha, from mental into the knowledge-soul and from that self of knowledge into the bliss Purusha. This self of bliss is the conscious foundation of perfect Sachchidananda and to pass into it completes the soul’s ascension.” CWSA-23/The Synthesis of Yoga/p-474 "But all is screened, subliminal, mystical; It needs the intuitive heart, the inward turn, It needs the power of a spiritual gaze." Savitri-49 "The One keeps in his heart (of King Aswapati) and knows alone.” Savitri-52 “In the silent space where all is for ever known .” Savitri-74 “The Truth is known only when all is seen. ” Savitri-257, “That must be reached from which all knowledge comes .” Savitri-284 "An all-embracing knowledge seized his heart:” Savitri-302 "All knowledge rushes on him like a sea:" Savitri-375 "And knows all things because he is one with all.” Savitri-517 “Only the spirit sees and all is known. ” Savitri-571 “When unity is won, when strife is lost And all is known and all is clasped by Love Who would turn back to ignorance and pain?” Savitri-633, "All things she knew, all things imagined or willed:" Savitri-695 6: SABCL/25/The Mother-49, CWSA-32/The Mother with Letters on the Mother/p-50, "I know that all here is unreal. The Mother alone is real . It is the higher reality that the Mother brings into the world — without it all else is ignorant and false." 3 August 1934/Sri Aurobindo/CWSA-32/The Mother with Letters on the Mother/p-33, "Yes, of course. What is being done is meant to prepare the manifestation of the supermind in the earth consciousness down to Matter itself, so it can’t be for the physical of myself or the Mother alone. " CWSA-35/ On Himself and the Ashram/p-348-349, "As special cases they are allowed to live in the same house for certain outward conveniences, but it is clearly understood that the old dependence of husband and wife on each other has to cease; they have to accustom themselves to be only sadhaks having no inner dependence on each other, but separately depending on the Mother alone , receiving spiritual help from her alone, offering to her alone the obedience of the disciple to the Master.... For your case to assimilate to theirs you would have to marry legally and socially with the consent of the father, live for twenty years or more together outside and then come for admission to the Asram with the resolution to develop an inner life independent from each other and turned to the Divine alone ." CWSA-35/ On Himself and the Ashram/p-726, "All Nature dumbly calls to her alone To heal with her feet the aching throb of life And break the seals on the dim soul of man And kindle her fire in the closed heart of things." Savitri-314 "Once seen, his heart acknowledged only her. Only a hunger of infinite bliss was left. All aims in her were lost, then found in her; His base was gathered to one pointing spire." Savitri-315 "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. A vast surrender was his only strength. A Power that lives upon the heights must act, Bring into life’s closed room the Immortal’s air And fill the finite with the Infinite." Savitri-315-316 "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 7: CWSA-19/Essays on the Gita/p-175, 8: The Mother’s Agenda-3/p-222, 9: “A flaming warrior from the eternal peaks Empowered to force the door denied and closed Smote from Death’s visage its dumb absolute And burst the bounds of consciousness and Time.” Savitri-21, “A vision came of higher realms than ours, A consciousness of brighter fields and skies, Of beings less circumscribed than brief-lived men And subtler bodies than these passing frames, Objects too fine for our material grasp, 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. 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 “His centre was no more in earthly mind; A power of seeing silence filled his limbs: Caught by a voiceless white epiphany Into a vision that surpasses forms, Into a living that surpasses life, He neared the still consciousness sustaining all.” Savitri-32 “A wider consciousness opens then its doors; Invading from spiritual silences A ray of the timeless Glory stoops awhile To commune with our seized illumined clay And leaves its huge white stamp upon our lives.” Savitri-48 “A many-miracled Consciousness unrolled Vast aim and process and unfettered norms, A larger Nature’s great familiar roads.” Savitri-91 “It held, as if a shield before its face, 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.” Svitri-548 “Images in a supernal consciousness Embodying the Unborn who never dies, The structured visions of the cosmic Self Alive with the touch of being’s eternity Looked at him like form-bound spiritual thoughts Figuring the movements of the Ineffable.” Savitri-96 “A refugee from the domain of sense, Evading the necessity of thought, Delivered from Knowledge and from Ignorance And rescued from the true and the untrue, She shared the Superconscient’s high retreat Beyond the self-born Word, the nude Idea, The first bare solid ground of consciousness; Beings were not there, existence had no place, There was no temptation of the joy to be.” Savitri-548-549 “Her eyes looked out on earth’s unchanging face, Around her soul’s muteness all moved as of old; A vacant consciousness watched from within, Empty of all but bare Reality.” Savitri-551 “It was her self, it was the self of all, It was the reality of existing things, It was the consciousness of all that lived And felt and saw; it was Timelessness and Time, It was the Bliss of formlessness and form.” Savitri-555 “There is a being beyond the being of mind, An Immeasurable cast into many forms, A miracle of the multitudinous One, There is a consciousness mind cannot touch, Its speech cannot utter nor its thought reveal.” Savitri-705 10: "He neared the still consciousness sustaining all." Savitri-32 “A Consciousness that knows not its own truth, A vagrant hunter of misleading dawns, Between the being’s dark and luminous ends Moves here in a half-light that seems the whole:” Savitri-55 “In this drop from consciousness to consciousness Each leaned on the occult Inconscient’s power, The fountain of its needed Ignorance, Archmason of the limits by which it lives.” Savitri-89 “The Inconscient found its heart of consciousness, The idea and feeling groping in Ignorance At last clutched passionately the body of Truth,” Savitri-89 “Our life is a holocaust of the Supreme. The great World-Mother by her sacrifice Has made her soul the body of our state; Accepting sorrow and unconsciousness Divinity’s lapse from its own splendours wove The many-patterned ground of all we are.” Savitri-99 “To feed death with her works is here life’s doom. So veiled was her immortality that she seemed, Inflicting consciousness on unconscious things, An episode in an eternal death, A myth of being that must for ever cease. Such was the evil mystery of her change.” Savitri-131 “A groping consciousness in a voiceless world , A guideless sense was given her for her road; Thought was withheld and nothing now she knew, But all the unknown was hers to feel and clasp.” Savitri-133 “Inflicting on the body desire and hope, Imposing on inconscience consciousness, She brought into Matter’s dull tenacity Her anguished claim to her lost sovereign right, Her tireless search, her vexed uneasy heart, Her wandering unsure steps, her cry for change.” Savitri-134 “An inconscient Power groped towards consciousness, Matter smitten by Matter glimmered to sense, Blind contacts, slow reactions beat out sparks Of instinct from a cloaked subliminal bed, Sensations crowded, dumb substitutes for thought, Perception answered Nature’s wakening blows But still was a mechanical response, A jerk, a leap, a start in Nature’s dream, And rude unchastened impulses jostling ran Heedless of every motion but their own And, darkling, clashed with darker than themselves, Free in a world of settled anarchy.” Savitri-137 “As yet were only seen foulness and force, The secret crawl of consciousness to light Through a fertile slime of lust and battening sense, Beneath the body’s crust of thickened self A tardy fervent working in the dark, The turbid yeast of Nature’s passionate change, Ferment of the soul’s creation out of mire.” Savitri-138 “The spirit in a finite ignorant world Must rescue so its prisoned consciousness Forced out in little jets at quivering points From the Inconscient’s sealed infinitude. Then slowly it gathers mass, looks up at Light.” Savitri-140 “God wrapped his head from sight in Matter’s cowl, His consciousness dived into inconscient depths, All-Knowledge seemed a huge dark Nescience; Infinity wore a boundless zero’s form.” Savitri-621 “Imprisoned in its dark and dumb abyss A little consciousness it lets escape But jealous of the growing light holds back Close to the obscure edges of its cave As if a fond ignorant mother kept her child Tied to her apron strings of Nescience.” Savitri-690 11: “Ever his consciousness and vision grew; They took an ampler sweep, a loftier flight; He passed the border marked for Matter’s rule And passed the zone where thought replaces life.” Savitri-31 “His greater consciousness withdrew behind; Dim and eclipsed, his human outside strove To feel again the old sublimities, Bring the high saving touch, the ethereal flame, Call back to its dire need the divine Force.” Savitri-35 “Even when we fail to look into our souls Or lie embedded in earthly consciousness, Still have we parts that grow towards the light, Yet are there luminous tracts and heavens serene And Eldorados of splendour and ecstasy And temples to the godhead none can see.” Savitri-46-47 “His consciousness a torch lit to be quenched, His hope a star above a cradle and grave.” Savitri-78 “A finer consciousness with happier lines, It has a tact our touch cannot attain, A purity of sense we never feel; Its intercession with the eternal Ray Inspires our transient earth’s brief-lived attempts At beauty and the perfect shape of things.” Savitri-104 “Imperative, voiceless, ill-understood, Too far from light, too close to being’s core, Born strangely in Time from the eternal Bliss, It presses on heart’s core and vibrant nerve; Its sharp self-seeking tears our consciousness; Our pain and pleasure have that sting for cause:” Savitri-139 “At last the struggling Energy can emerge And meet the voiceless Being in wider fields; Then can they see and speak and, breast to breast, In a larger consciousness, a clearer light, The Two (Soul and Nature) embrace and strive and each know each Regarding closer now the playmate’s face.” Savitri-141 “On the ocean surface of vast Consciousness Small thoughts in shoals are fished up into a net But the great truths escape her narrow cast; Guarded from vision by creation’s depths, Obscure they swim in blind enormous gulfs Safe from the little sounding leads of mind, Too far for the puny diver’s shallow plunge.” Savitri-626 “A consciousness that yearned through every cry Of unexplored attraction and desire, It found and searched again the unsatisfied deeps Hunting as if in some deep secret heart To find some lost or missed felicity.” Savitri-674-675, 12: The Mother/The Mother’s Agenda-1/p-45, 13: Seven lessons learned from the universal Divine Mother Savitri: 1) "She knew that first she must discover her soul." Savitri-501 2) "She knew she must not clutch that happiness" Savitri-472 (She renounced the happiness of Supreme abode, Paramdham.) 3) "She knew herself the Beloved of the Supreme:" Savitri-525 4) "She had found herself, she knew her being’s aim." Savitri-532 5: "It (Savitri's heart) saw the One and knew that all was He" Savitri-556 6) "She knew not self, forgotten was Savitri... Her aim, joy, origin, Satyavan alone." Savitri-579 7) "She knew herself eternal without birth." Savitri-586 Download this WEB PAGE as a PDF file: “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 nigh t, 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 "Since my earliest childhood, experiences have come like that: something massive takes hold of you and you don’t need to believe or disbelieve, know or not know —bam! There’s nothing to say; you are facing a fact... Once, during those last difficult years, Sri Aurobindo told me that this was precisely what gave me my advantage and why (how to put it?) there were greater possibilities that I would go right to the end ." The Mother The Mother's Agenda/ 01.05.1958