The Research in Detail “The probability of error is no reason for refusing to attempt discovery, and subjective discovery must be pursued by a subjective method of inquiry, observation and verification ; research into the supraphysical must evolve, accept and test an appropriate means and methods other than those by which one examines the constituents of physical objects and the processes of Energy in material Nature.” Sri Aurobindo CWSA-22/ The Life Divine/p-676 "What Science does for our knowledge of the material world, replacing first appearances and uses by the hidden truths and as yet occult powers of its great natural forces and in our own minds beliefs and opinions by verified experience and a profounder understanding, Yoga does for the higher planes and worlds and possibilities of our being which are aimed at by the religions. Therefore all this mass of graded experience existing behind closed doors to which the consciousness of man may find, if it wills, the key, falls within the province of a comprehensive Yoga of knowledge, which need not be confined to the seeking after the Absolute alone or the knowledge of the Divine in itself or of the Divine only in its isolated relations with the individual human soul. It is true that the consciousness of the Absolute is the highest reach of the Yoga of knowledge and that the possession of the Divine is its first, greatest and most ardent object and that to neglect it for an inferior knowledge (inferior knowledge is the limited revelations of modern knowledge and seeking) is to afflict our Yoga with inferiority or even frivolity and to miss or fall away from its characteristic object; but, the Divine in itself being known, the Yoga of knowledge may well embrace also the knowledge of the Divine in its relations with ourselves and the world on the different planes of our existence. To rise to the pure Self being steadfastly held to as the summit of our subjective self-uplifting, we may from that height possess our lower selves even to the physical and the workings of Nature which belong to them ." Sri Aurobindo CWSA-23/ The Synthesis of Yoga/p-460-461 The Research in Detail Integral Yoga identifies that all Science and Modern Knowledge afflict life with inferiority. This inferiority is linked with the man's problem of lower Nature and unconscious of ceaseless sattwic sacrifice. In order to overcome this limitation, all the schools of modern Knowledge and utilitarian Science must be reconciled with the highest Spiritual experience through ceaseless sattwic sacrifice, nitya yajna and 'the possession of the Divine is its first, greatest and most ardent object and that to neglect it for an inferior knowledge is to afflict our' (CWSA-23/The Synthesis of Yoga/p-460-461) Life and Yoga with inferiority.. The healthiness of an individual is dependent on the full utilisation of his faculty of exclusive concentration, a developmental faculty of the mind to unravel the secret of Nature through its forward movement and secret of Self through its reverse movement, leading to the seeming fullness of his objective and subjective life. The present popular term of objective research of separative knowledge by indirect contact has to take a subjective turn of knowledge by direct contact and knowledge by identity through the development of higher faculties other than mind and in that sense the research is our best immediate evolutionary accelerator. The relations between the surface impulsion and the subliminal urge have not been properly studied and to know our inner being is the first step of subjective research towards the unfolding of real self-knowledge. The healthiness of all institution is dependent on its expansion of research activity and constant renovation of its existing system and set up. The same exercise can only make up the deficiencies of the Divine Centre, but for its fulfilment and completeness it asks endless unfolding of truth through greater and finer effort of fresh inflow of Spiritual experiences and Wisdom to all the realms of life which will lead towards a constantly increasing perfection or a growth towards an enduring felicity. So the surface mental activity of inquiry, investigation and experimental research of any institution can turn inward towards Subliminal and Spiritual end in a Spiritual institution and of this intellectual formulation and its seeking of truth for its own sake without any interference of illegitimate and preconceived ideas can be utilised as a difficult and rare passage to Spiritual experiences. The objective truth of existence and superficial knowledge of the world are fragmentarily studied which is the preoccupation of mental research. But there are truths beyond which can be developed by the cultivation of our subjective being and enlargement of its powers and we are irresistibly impelled to seek the knowledge of the higher states of Consciousness. The knowledge of our surface mentality brings us always to all that mysterious and hidden depth of subjective existence below and behind of which our surface consciousness is only the margin of immense continents which lie behind unexplored. To explore them must be the work of higher knowledge other than that of mental research. All Religions are forms and fragments descended from the one eternal Religion, Sanatana Dharma or all Religion would be true as developments that converge on one eternal Religion; all philosophies of divergent views would be valid each in its own field as different aspects of a single Reality; all Sciences with their diversified exclusive quests must be drawn irresistibly to realise their completeness by merging with Supraphysical Science. Integral Yoga proposes that the greatest unity of all Science, all Religion, all Philosophy, and all Tradition are possible through a most conscious individual when he is perfectly capable of every kind of Spiritual experience, embraces the whole universes in his cosmic Consciousness and possesses the highest Integral Knowledge. And he calls down the ultimate Divine Truth to elevate the things and creatures to their highest, profoundest and the widest Divine manifestation. So if we aim at the research of Supraphysical Science, like all other research its main objective will be to conquer the World, the Nature and the Self for the Divine and for His sake only. It will follow the norm of Integral Yoga that its basis of action will be all that are the best, profoundest and completest in the past and present and proceed ahead towards a large future accomplishment. The theory of complete Research is pursued through the synthesis of Research which is something other than the mental Research. It will take full account of the human developments in successive human births and bodies through evolution of faculties higher than mind and intellect. It has identified four stations of research that are (1) Psycho-physical Scienc e with main inspiration from the root knowledge of Hathayoga and Tantrayoga , (2) Psychic Science with main inspiration from Rajayoga and Bhakti Yoga , (3) Spiritual Science with main inspiration from Integral Karma, Jnana and Bhakti Yoga and (4) Supramental Science with main inspiration from Yoga of Self-perfection and Yoga of Cosmic Consciousness. These have been partly explored in the Veda and the Upanishad and the Gita. Our object is not to develop the results arrived at by these ancient Shastras , but to uncover some of their principal conclusions which are considered best previous foundation in resolving the problem of the Divine Life. And these old treasures are recognised as our initial capital that can most advantageously proceed to accumulate the largest gains in our new commerce with the ever-changeless and ever-changing Infinite. It is true that the methodical research to glimpse the exceptional, abnormal or supernormal faculties of Supraphysical realities in its preliminary state are still imperfect, crude and defective. To testify the Supraphysical facts beyond the domain of material organisation of consciousness their testimony has to be controlled, scrutinized and arranged and their fields, laws and processes are to be rightly translated, truly related and effectively determined. When we open the wall between the outer mind and inner consciousness, the laws and processes of Supraphysical Science are rightly studied, the means will be automatically found and directly seize the subtle faculties, energies and potentialities. Their universal rhythm, grand lines of formations, self-existent laws, mighty energies and luminous means of knowledge will open the enormous vistas of the future. A time has come where mind must discover and fully develop Intuition and all the great ranges of Consciousness which will liberate the free flow of Wisdom and Truth from beyond. Importance is given to depend and wait for 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. Subsequently intuition enters the Supramental range which has the capacity to prevent all destruction, heals all disease, transform all opposition into mutual help, is supremely positive, harmonious and creative and provides the opportunity of largest development in the shortest path and heals the gulf between the World, Self and God and perfects the creation. All action, small or big is undertaken through imperative complete knowledge of Supramental vision and revelation to which nothing can stand against it. It is a knowledge of total consciousness fulfilling its own inherent power and substitutes the mind’s wisdom of research. Psycho-physical Science: Integral Yoga can be practiced on other lines than the organised method of Patanjali and it does not recommend highly specialised scientific techniques of psycho-physical science (except simple forms) invented by the old Hathayogins and later developed by Tantriks of India for the beginners because the subtle physical exercises that they had developed are related with opening of six nervous energy centres, which is now closed with most human beings and are having related with the danger of Spiritual fall and as a remedy asks purified vessel and the immediate attention of physical Guru . Integral Yoga gives secondary importance on any outer aid or external physical technique for higher Spiritual action and rather it leans on primary importance of inner aids or psychological means for subjective and objective developments; secondly, the process of psycho-physical Science is laborious, difficult, makes great demand on time and energy and it attains large result but at the cost of an exorbitant price and to very little purpose; thirdly the psycho-physical exercises are utilised for the sake of the individual selfish interest in his increased vitality, prolonged youth, health, longevity and utilisation of its results for the benefit of common life is highly restricted and not thrown into the common sum of the world’s activities; fourthly, its result of gaining an inner and higher life could have been acquired by less laborious methods of Rajayoga and Jnanayoga and lastly, it asks indispensable presence of physical guide to avoid and overcome any danger and disaster that may fall in the life of the beginners. The utility of Psycho-physical Science in integral Yoga is felt after the Spiritual foundation is established and it will organise and harmonise the surface physical and vital nature which are indispensable for higher workings of instruments of the Spirit. In initial importance integral Yoga leans on the Vedantic method of development of Soul and final importance of transformation of Nature through combination of the Vedantic and the Vedic method. The specialised technique of Psycho-physical science is highly desirable and acceptable during the difficult period of transformation of Nature of developed Souls because it removes obstructions created by physical mind (for example through Japa) and vital mind (for example through Pranayama ) towards the journey of higher Psychical and Spiritual experiences. Again, the many-sided perfection related with physical life forces can be pursued through the widely varied techniques of Psycho-physical Science whose highest objective is to merge in trance of various degree that of Dream Self, Sleep Self and final Turiya or absolute trance. The utility of cataleptic trance and absolute trance are the highest outcome of psycho-physical exercise to which an integral Yogi can lean in his ever-extending search of mysteries of existence. These experiences are hinted in Savitri as: “Absorbed in the trance from which no soul returns,” Savitri-384 “When life had stopped its beats, death broke not in; He dared to live when breath and thought were still.” Savitri-74 “There the heart beat no more at body’s touch,” Savitri-31 “And rigid golden statue of motionless trance.” Savitri-474 “The body’s stone stillness and the life’s hushed trance, The breathless might and calm of silent mind;” Savitri-34 OM TAT SAT For exploration of Psychic Science, Spiritual Science and Supramental Science, one can visit the link: https://www.srimatriniketanashram.com/education/the-task-of-integral-education "The gnostic perfection, spiritual in its nature, is to be accomplished here in the body and takes life in the physical world as one of its fields, even though the gnosis opens to us possession of planes and worlds beyond the material universe. The physical body is therefore a basis of action, pratistha, which cannot be despised, neglected or excluded from the spiritual evolution: a perfection of the body as the outer instrument of a complete divine living on earth will be necessarily a part of the gnostic conversion. The change will be effected by bringing in the law of the gnostic Purusha, vijnanamaya purusa, and of that into which it opens, the Anandamaya, into the physical consciousness and its members. Pushed to its highest conclusion this movement brings in a spiritualising and illumination of the whole physical consciousness and a divinising of the law of the body. For behind the gross physical sheath of this materially visible and sensible frame there is subliminally supporting it and discoverable by a finer subtle consciousness a subtle body of the mental being and a spiritual or causal body of the gnostic and bliss soul in which all the perfection of a spiritual embodiment is to be found, a yet unmanifested divine law of the body. Most of the physical siddhis acquired by certain Yogins are brought about by some opening up of the law of the subtle or a calling down of something of the law of the spiritual body. The ordinary method is the opening up of the cakras by the physical processes of Hathayoga (of which something is also included in the Rajayoga ) or by the methods of the Tantric discipline. But while these may be optionally used at certain stages by the integral Yoga, they are not indispensable; for here the reliance is on the power of the higher being to change the lower existence, a working is chosen mainly from above downward and not the opposite way, and therefore the development of the superior power of the gnosis will be awaited as the instrumentative change in this part of the Yoga ." Sri Aurobindo CWSA-24/The Synthesis of Yoga/p-695

Integral Karma Yoga “At each step we can say in the language of the Sanskrit verse, “Even as I am appointed by Thee seated in my heart, so, O Lord, I act.” "Yatha prayukto’smi (niyukto’smi) tatha karomi" (Pandavagita) Sri Aurobindo CWSA-23/The Synthesis of Yoga/p-252, 496, 725, “The Path of Works aims at the dedication of every human activity to the supreme Will. It begins by the renunciation of all egoistic aim for our works, all pursuit of action for an interested aim or for the sake of a worldly result. By this renunciation it so purifies the mind and the will that we become easily conscious of the great universal Energy as the true doer of all our actions and the Lord of that Energy as their ruler and director with the individual as only a mask, an excuse, an instrument or, more positively, a conscious centre of action and phenomenal relation. The choice and direction of the act is more and more consciously left to this supreme Will and this universal Energy. To That our works as well as the results of our works are finally abandoned. The object is the release of the soul from its bondage to appearances and to the reaction of phenomenal activities. Karmayoga is used, (in traditional Yoga) like the other paths, to lead to liberation from phenomenal existence and a departure into the Supreme. But here (in integral Yoga) too the exclusive result is not inevitable. The end of the path may be, equally, a perception of the Divine in all energies, in all happenings, in all activities, and a free and unegoistic participation of the soul in the cosmic action. So followed it will lead to the elevation of all human will and activity to the divine level, its spiritualisation and the justification of the cosmic labour towards freedom, power and perfection in the human being. "⁶⁵ Sri Aurobindo The Injunction issued to the Seekers of integral Yoga of Works: “A Will, a hope immense now seized his heart, And to discern the superhuman’s form He raised his eyes to unseen spiritual heights, Aspiring to bring down a greater world.” Savitri-76 “He saw the purpose in the works of Time. Even in that aimlessness a work was done Pregnant with magic will and change divine.” Savitri-137-138 “Her eternal Lover is her action’s cause;... Her will is to shut God into her works And keep him as her cherished prisoner That never they may part again in Time.” Savitri-181-182 “Its (Supreme Self's) absence left the greatest actions dull, Its presence made the smallest seem divine.” Savitri-305 (smallest action, thought and love.) “A hand from some Greatness opened her heart’s locked doors And showed the work for which her strength was born.” Savitri-375 “This earth is full of labour, packed with pain;… This earth is full of the anguish of the gods; Ever they travail driven by Time’s goad, And strive to work out the eternal Will And shape the life divine in mortal forms.” Savitri-443-444 “His will must be worked out in human breasts Against the Evil that rises from the gulfs, Against the world’s Ignorance and its obstinate strength, Against the stumblings of man’s pervert will, Against the deep folly of his human mind, Against the blind reluctance of his heart.” Savitri-444 “Even the smallest and meanest work became A sweet or glad and glorious sacrament, An offering to the self of the great world Or a service to the One in each and all.” Savitri-532 “Transcended now was the poor human rule; A sovereign power was there, a godlike will.” Savitri-574 “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 Integral Karma Yoga is the extensive extension of the Gita’s teachings of traditional Karma Yoga. Here the divine Shakti or Para-prakriti is identified as the doer of all action. The Gita hints that even when involved in doing wide range of works, a Sadhaka does no action at all, karmanyaviprabruttopi naiba kinchit karoti sah ;³⁵ for it is not he, but Divine Shakti directed by the approval of Lord which is at work. He also undertakes no personal initiative of action, sarvarambha-parityagi ;³⁶ for all initiation of work is the movement of desire and not the command of the Divine Will. This approach is further extended in integral Yoga that he 'must be prepared to change one work, one course or one field of action for another or abandon all works if that is the clear command of the Master.'⁶ ⁴ He does perfect ceaseless Divine action founded upon perfect inner passivity till his last breath or even if he 'reached a last possible divine self-completeness .'⁶³ 1) All Life is Yoga of Nature through Works. One takes up all life and action and (1) does not despise any work nor shrink from the splendid toil; he becomes only a daily dynamic worship and service of the Divine in the unbounded temple of His own vast cosmic existence and it is through a wide egoless impersonality that he can become a liberated Worker and Divine Creator; in this higher state of Consciousness he does all work without the sense of doership, without the feeling of personal initiation of any action and no reaction of lower Nature can touch him; (2) another period in which one draws back and builds a Spiritual wall around him admitting through its gates only such activities as consent to undergo the law of Spiritual transformation. So, ‘all grief, revolt, impatience, trouble’³² are identified as a violence committed against the Master of this existence. The Master of our works respects our nature even when He is transforming it; He works always through the nature and not by any arbitrary and abstract whim. This imperfect nature of ours contains the materials of our perfection, but undeveloped, distorted, misplaced, thrown together in disorder or a poor imperfect order. All this material has to be patiently gathered, harmonised, reorganised, purified, perfected, new-moulded and transformed, not hacked and hewn and slain or mutilated, not obliterated by simple coercion and denial. (3) A third in which a free and all-embracing action, but with new forms fit for the utter truth of the Spirit. All work is done by the Power, by Shakti, and since the integral Yoga does not contemplate abandonment of works, does not shrink from difficulties of life but rather a doing of all works and acceptance to resolve all problems from the Divine Consciousness and with the Supreme Guidance of Divine Will and Knowledge; the characteristic powers of the instruments, mind, life and body, must not only be purified of defects, but raised to a great capacity for this Divine action. All works or doing all action, sarvakrut , by a liberated knower who lives and acts in the world only with true knowledge and greater conscient power without any binding necessity and compelling ignorance. By so doing he attains supreme Unity, supreme Consciousness and highest Knowledge. Action can neither bind the liberated man nor can it bind or limit the Eternal but it binds and limits the surface constructed personality. The law of the Divine action is at last unity embracing and possessing the multiplicity and no longer the ordinary action of multiplicity struggling towards some figure of unity. A Divine action can take shape spontaneously, freely, and infallibly from the light and force of our Psychic and Spiritual Self in union with the Supramental Self. These interfusions of complete Divine union are identified as the last state of the integral Yoga of Works. 2) Karmaphala tyaga, samata (titikha), yajna(atmasamarpanam) iti Karma Yogah. Renunciation of all desire for the fruits of work, equality and action done as sacrifice to the supreme Lord of all nature are the first three Godward approaches of Karmayoga . 3) Yastu karmafalatyagi sa tyagityavidhiyate . (The Gita-18.11) He who gives up the fruit of work is called a Tyagi , a renouncer. Therefore, the first rule of action laid down by the Gita is to do the work that should be done without any desire for the fruit, niskama karma... For so long as we work with attachment to the result, the sacrifice is offered not to the Divine, but to our ego or activity pursued by the absorption in action leads to an inferior affirmation and denial of the Highest. Afterwards even as we have renounced attachment to the fruit, we must renounce attachment to the work, so also the last clinging attachment to the idea and sense of ourselves as the doer has to be relinquished; the Divine Shakti must be known and felt above and within us as the true and sole Divine Worker. The state of freedom, mukti, which can come in the Yoga of works through renunciation of ego, ahamkaram, desire, kama , dualities, dwanda, three gunas and personal initiation, sarbarambhaparityagi . “Hatred and disliking and scorn and repulsion, clinging and attachment and preference (seven deformations of integral Yoga) are natural, necessary, inevitable at a certain stage ( of sadhana) : they attend upon or they help to make and maintain Nature’s choice in us. But to the Karmayogin they are a survival, a stumbling-block, a process of the Ignorance and, as he progresses, they fall away from his nature. The child-soul needs them for its growth; but they drop from an adult (Soul) in the divine culture.” CWSA-23/The Synthesis of Yoga/p-223, A Sadhaka of integral Karmayoga will abandon social duty, family obligation, communal or national demand to the Lord of works, so long as it is not in conflict with his growing sense of higher Right. There is nothing in the world to which he must be attached, not wealth, ‘nor wife, nor children,’² ⁵ nor his ‘work and mission, nor heaven, nor earth.’² ⁵ He must give up past associations that form the ordinary way of living, mental constructions of our own, snare of mind and senses, the meshes of Word, the bondage of the Idea, ‘the truths we hold most securely.’²⁶ Even Divine realisations must not be clung to, if they are not the Divine realisation in its utter essentiality and completeness. We must rest at nothing less than the All, nothing short of the utter Transcendence. 4) ‘Samatwam yoga uchyate. ’ (The Gita-2.48) For it is equality that is meant by Yoga. The second rule of action laid down by the Gita is an absolute equality of mind and the heart to all results, to all reactions, to all happenings. If good fortune and ill fortune, if respect and insult, if reputation and obloquy, if victory and defeat, if pleasant event and sorrowful event leave us not only unshaken but untouched, free in the mental view, not responding with the least disturbance or vibration in any spot of the nature, then we have the absolute liberation to which the Gita points us. ‘The equal poise in action is especially necessary for the Sadhaka of the integral Yoga. First, he must acquire that equal assent and understanding which will respond to the law of the divine action without trying to impose on it a partial will and the violent claim of a personal aspiration. A wise impersonality, a quiescent equality, a universality which sees all things as the manifestations of the Divine, the one Existence, is not angry, troubled, impatient with the way of things or on the other hand excited, over-eager and precipitate, but sees that the law must be obeyed and the pace of time respected, observes and understands with sympathy the actuality of things and beings, but looks also behind the present appearance to their inner significances and forward to the unrolling of their divine possibilities, is the first thing demanded of those who would do works as the perfect instruments of the Divine.’²⁷ “To revolt, to condemn, to cry out is the impulse of our unchastened and ignorant instincts. Revolt like everything else has its uses in the play and is even necessary, helpful, decreed for the divine development in its own time and stage; but the movement of an ignorant rebellion belongs to the stage of the soul’s childhood or to its raw adolescence. The ripened soul does not condemn but seeks to understand and master, does not cry out but accepts or toils to improve and perfect, does not revolt inwardly but labours to obey and fulfil and transfigure. Therefore we shall receive all things with an equal soul from the hands of the Master. Failure we shall admit as a passage as calmly as success until the hour of the divine victory arrives. Our souls and minds and bodies will remain unshaken by acutest sorrow and suffering and pain if in the divine dispensation they come to us, unoverpowered by intensest joy and pleasure. Thus supremely balanced we shall continue steadily on our way meeting all things with an equal calm until we are ready for a more exalted status and can enter into the supreme and universal Ananda.” CWSA-23/The Synthesis of Yoga/p-225 5) ‘Yajnah karma samudbhavah.’ (The Gita-3.14) Sacrifice is born of work. The third rule of action is an entire spirit of self-consecration in our works; it must become first the constant will, then the ingrained need in all the being and instrumental nature, finally its automatic but living and conscious habit, the self-existent turn to do all action as a sacrifice to the Supreme present in us and in all beings and in all the workings of the universe. “As that self-giving progresses, the work of the sacrifice becomes easier and more powerful and the prevention of the opposing Forces loses much of its strength, impulsion and substance.”³⁸ Both inner and outer Life become the altar of this complete consecration; all works are unconditionally offered to the Psychic being within or transcendent and universal Power and Presence. 6) ‘Chaturvarnam maya srustam.’ (The Gita-4.13) I have created four order of work based on four kinds of Soul forces that of Power for Knowledge, Brahmana , a Power for strength, Khyatriya, a Power for mutuality and active and productive relation and interchange, Vaisya and a Power for works and labour and service, Shudra . These are four active Powers and tendencies of the Spirit and the predominance of one or the other in the better formed part of our personality gives us our dominant qualities, tendencies and capacities. For integral development of a Soul Seeker, in integral Yoga all the four Soul Forces are reconciled. 7) ‘Chatvaro manabastatha madbhava manasa jata,’ (The Gita-10.6) the four Manus that of Wisdom, Power, Beatitude and Perfection are of My Spiritual or Overmental becomings. These Spiritual becoming are the four dynamic Spiritual Shaktis that work in the universe that of Maheswari, Mahakali, Mahalakhmi and Mahasaraswati. The function of these four Spiritual Shaktis in Knowledge plane has extended as action of four Soul/Psychic forces of Brahma Shakti, Kshetra Shakti, Vaisya Shakti and Shudra Shakti acting in the Planes of Ignorance. The Sadhaka of integral Yoga reconciles all the four Spiritual Mother Powers and thus he experiences the integration of his personality and moves towards still higher planes of Consciousness. 8) ‘Brahmaiba tena gantabyam brahmakarmasamadhina .’ (The Gita-4.24) Brahman is that which is attained by Samadhi in Brahman- action. Jnanam Vijnanam astikyam brahma-karma swabhabajam (The Gita-18.42), exclusive and comprehensive knowledge and practice of Spiritual truth are the natural and spontaneous work of the Brahmin Soul force. The soul force of the nature of exclusive concentration of the ancient Brahmin is extended in integral Yoga to the fullness of the divine soul and power of truth, knowledge, perfection of Dharma , the accomplished Brahminhood of the complete Brahmana . 9) ‘Sourjya tejo dhrutidrakhyam danamiswarabhavascha khetrakarma swabhabajam,’ (The Gita-18.43) adventure of consciousness, high spirit askesis, resolution, ability, giving and lordship are the natural work of Kshatriya Soul force. These are extended in Integral Yoga to adventure of Consciousness, Divine fullness, purity and grandeur and expansion of the Spiritual kingdom within and without. 10) ‘Yogah karmasu kausalam .’ (The Gita-2.50) Yoga is the skill in works. The outward action of the Vaisya Soul force is skilful devising intelligence, the legal, professional, commercial, scientific, technical, commercial and utilitarian bent of mind, a power of giving, ample creative liberality, and mutual helpfulness. This is extended in integral Yoga into a largeness of mutuality, a generous fullness of the relations of life, a lavish self-spending and return and ample interchange between existence and existence, a full enjoyment and use of rhythm and balance of fruitful and productive life. 11) ‘Paricharyatamakam karma shudrasyapi swabhabajam ,’ (The Gita-18.44) all the action of the character of service and obedience is the natural work of Shudra Soul force. The well-developed Shudra has the instinct of toil and capacity of labour and service for maintenance of his existence, gratification of his primal needs, self-indulgence of the instincts, an unreflective obedience and mechanical discharge of duty. In integral Yoga, this faculty is extended to the most necessary and beautiful elements of our greater perfection and the key to much of the secret of highest Spiritual evolution. The full development of this force is the power of service to others, to obey and follow whatever great discipline and influence, the love which consecrates service and asks for no return, a power for complete self-surrender. 12) Sahajam karma kauntaya sadosamapi na tyajet. (The Gita-18.48) O Arjuna , though defective, the inborn work ought not to be abandoned. ‘The integral Yoga cannot reject the works of Life and be satisfied with an inward experience only; it has to go inward in order to change the outward, making the Life-Force a part and a working of a Yoga-Energy which is in touch with the Divine and divine in its guidance.’³³ An integral Yogi is ‘not attached, bound and limited by any work nor has he any personal motive of fame, greatness or personal satisfaction in these works; he can leave or pursue them as the Divine in him wills, but he need not otherwise abandon them in his pursuit of higher integral knowledge.’³⁷ The Divine work for which he is offered a birth is the manifestation of the Divine All through Universalisation and Impersonalisation of himself. 13) The Integral Karma Yoga aims at the dedication of every human activity to the supreme Will. It begins by the renunciation of all egoistic aims for our works, all pursuit of action for an interested aim or for the sake of a worldly result; it continues enjoying the joy of action by renouncing all attachment to action and the result of action. By this renunciation it so purifies the mind and the will that we become easily conscious of the great universal Energy as the true doer of all our actions and the Lord of that Energy as their ruler and director with the individual as only a mask, an excuse, a passive instrument, a channel of the Divine Shakti and act according to Her dictates or her rule of light and power within us or, more positively, a conscious centre of action and phenomenal relation. The choice and direction of the act is more and more consciously left to the supreme Will and this universal Energy. To That our works as well as the results of our works are finally abandoned. ‘Thus are made possible the final steps (of Supramental action) when the veil of Nature is withdrawn and the seeker is face to face with the Master of all existence and his activities are merged in the action of a supreme Energy which is pure, true, perfect and blissful for ever. Thus can he utterly renounce to the supramental Shakti his works as well as the fruits of his works and act only as the conscious instrument of the eternal Worker. No longer giving the sanction, he will rather receive in his instruments and follow in her hands a divine mandate. No longer doing works, he will accept their execution through him by her unsleeping Force. No longer willing the fulfilment of his own mental constructions and the satisfaction of his own emotional desires, he will obey and participate in an omnipotent Will that is also an omniscient Knowledge and a mysterious, magical and unfathomable Love and a vast bottomless sea of the eternal Bliss of Existence.’⁵⁸ 14) The traditional Karma Yoga is used like other paths, to lead to liberation from the phenomenal existence and a departure into the Supreme Self. But Integral Karma Yoga ⁶⁵ is not confined to this exclusive result. The object of Integral Karma Yoga is the release of the Soul from its bondage to appearances and to the reaction of phenomenal activities. The end of the path may be, equally, a perception of the Divine in all energies, in all happenings, in all activities, and a free and unegoistic participation of the Soul in the cosmic action. So, following it will lead to the elevation of all human will and activity to the divine level, its Psychicisation, Spiritualisation, Universalisation and the justification of the cosmic labour towards purification, freedom, power, ananda, transformation of Nature and perfection in the human being. Even the smallest action is utilised as means of largest development by activation of dynamic Supreme Self. ("Its presence made the smallest seem divine." Savitri-305) 15) The Purusha-Prakriti realisation is of the first utility to the seeker in the Way of Works; for it is the separation of the conscient being and the Energy and the subjection of the being to the mechanism of the Energy that are the efficient cause of our ignorance and imperfection; by this realisation the Psychic being can liberate itself from the mechanical action of the Nature and become free and arrive at a first Spiritual control over the Nature. (“His commonest doings welled from an inner Light.” Savitri-44) Ishwara-Shakti stands behind the relation of the Purusha-Prakriti and its ignorant action and turns it to an evolutionary purpose in Knowledge. The Ishwara-Shakti realisation can bring participation in a higher dynamism and a divine working and a total unity and harmony of the Spiritual being in a Spiritual nature. (“The Immobile stands behind each daily act" Savitri-662, "And every act became an act of God.” Savitri-529) The Brahman-Maya union in the Supramental plane is the highest achievement of an integral Karma Yogi, where he experiences complete union of the dual aspects of Divine and the descent of the Divine Truth will ‘illumine, deliver and act sovereignly on the world of ignorance.’³¹ (“It (Supramental energy) moves events by its bare silent will, Acts at a distance without hands or feet.” Savitri-85,) 16) Sarva dharman paritejya mam ekam saranam braja. (The Gita-18.66) Abandon all laws of mind, life and body and take refuge in My supreme Psychic, Spiritual and Supramental Being alone. The Gita’s supreme message to a Karma Yogi is that he should leave all conventional formulas of mechanised and desire driven action, all fixed, constructed and external rules of conduct, dharmas , and take refuge in the Divine Will alone. ‘The Gita at its cryptic close may seem by its silence to stop short of that solution for which we are seeking; it pauses at the borders of the highest spiritual mind and does not cross them into the splendours of the Supramental Light. And yet its secret of dynamic, and not only static, identity with the inner Presence, its highest mystery of absolute surrender to the Divine Guide, Lord and Inhabitant of our nature, is the central secret. This surrender is the indispensable means of the Supramental change and, again, it is through the Supramental change that the dynamic identity becomes possible…’²⁸ Transformation of Nature is linked with constant dynamic Divine union. “All our nature must make an integral surrender; it must offer itself in every part and every movement to that which seems to the unregenerated sense-mind so much less real than the material world and its objects. Our whole being – soul, mind, sense, heart, will, life, body – must consecrate all its energies so entirely and in such a way that it shall become a fit vehicle for the Divine.”³⁴ ‘This total consecration and surrender and this resultant entire transformation and free transmission make up the whole fundamental means and the ultimate aim of an integral Karmayoga .’²⁹ 17) Action is the result of energy and the consciousness force of the Spirit, which manifests itself in many kinds of energies, resulting in manifold experience and many-sided action. An energy of seeking of truth and knowledge must have natural outcome of growth into truth and increase in knowledge; an energy of pursuit of beauty should have as its outcome an increase in the sense of beauty, the enjoyment of beauty, beauty and harmony of life and nature; a pursuit of physical health, strength and capacity must create the strong man and successful athlete; an energy put forward for power and other vital ends must lead to an increase of capacity for commanding these results or development of vital strength and plentitude; nature rewards brave and strong with victory in the battle; rewards capable intellect and earnest seeker with the knowledge; there are inner activities of mind and life, pursuit of love, joy, happiness and life enlargement. All these varieties of work are necessary for the action of the Spirit in life. "Not only liberation but perfection must be the aim of the Karmayoga . The Divine works through our nature and according to our nature; if our nature is imperfect, the work also will be imperfect, mixed, inadequate. Even it may be marred by gross errors, falsehoods, moral weaknesses, diverting influences. The work of the Divine will be done in us even then, but according to our weakness, not according to the strength and purity of its source. If ours were not an integral Yoga , if we sought only the liberation of the self within us or the motionless existence of Purusha separated from Prakriti, this dynamic imperfection might not matter. Calm, untroubled, not depressed, not elated, refusing to accept the perfection or imperfection, fault or merit, sin or virtue as ours, perceiving that it is the modes of Nature working in the field of her modes that make this mixture, we could withdraw into the silence of the spirit and, pure, untouched, witness only the workings of Prakriti. But in an integral realisation this can only be a step on the way, not our last resting-place. For we aim at the divine realisation not only in the immobility of the Spirit, but also in the movement of Nature. And this cannot be altogether until we can feel the presence and power of the Divine in every step, motion, figure of our activities, in every turn of our will, in every thought, feeling and impulse."³⁰ 18) From the point of view of Infinite truth, it would be an error to insist either on the sameness of work under all circumstances or on the diversity of action without any unifying truth and harmony. The greater cosmic truth insists on the unity of action and the infinitely plastic yet harmonious diversity of all action. Or the Divine Shakti acts according to a permanent and yet plastic truth of things and each action is moved by a higher, deeper and subtler truth demanded by the supreme Will in the universe. The highest triple action identified in integral Karma Yoga is that firstly, the Spiritual reason is broadened, heightened and lifted to greater formulative action of Self that is within and around us; secondly , there is a higher interpretative Supramental action which is less insistent on actualities of existence but more concerned with greater potentialities in time and space and beyond and lastly, there is highest knowledge by identity which is a door of entrance to the essential self-awareness and the Omniscience and Omnipotence of the Supreme. Their action would be a free manifestation of the power and workings of the root Force of existence, the force of an all-determining conscious Spirit whose formulations of descending Consciousness work out inevitably in the untransformed mind, life and matter. OM TAT SAT References: 1: CWSA-23/The Synthesis of Yoga/p-247-48, 2: “The action of the three gunas is the subject-matter of the Veda ; but do thou become free from the triple guna , O Arjuna ; without the dualities, ever based in the true being, without getting or having, possessed of the self.” The Gita-2.45, 3: The Gita-9.26, 27, 28, 29, 4: The Gita-17.24, 5: The Gita-17.27, 6: The Gita-18.56, 7: The Gita-2.47, 48, 8: The Gita-2.51, 9: The Gita-11.55, 10: The Gita-3.27, 11: “The embodied soul perfectly controlling its nature, having renounced all its actions by the mind (inwardly, not outwardly), sits serenely in its nine-gated city neither doing nor causing to be done.” The Gita-5.13, In the Bhagavad Gita, the body is metaphorically described as a city with nine gates. Let’s explore this profound analogy: 1. Two Eyes: These serve as the gates of perception, allowing us to see the external world. 2. Two Nostrils: The gates for breathing, intake of prana (life force), and connection to the environment. 3. Two Ears: Channels for hearing sounds, vibrations, and communication. 4. Mouth: The gateway for speech, nourishment, and expression. 5. Anus: The exit gate for waste elimination. 6. Genitals: The gate associated with reproduction and continuation of life. The soul, like a king, resides in this city of the body. The ego, intellect, mind, senses, and life-energy serve as ministers, governing its administration. The enlightened yogis, however, recognize that they are not the body or its doers. They remain detached observers, understanding that all actions belong to God. Thus, they reside happily in this city of nine gates, free from the illusion of personal agency. This analogy echoes the Śhwetāśhvatar Upaniṣhad, which states: "The body consists of nine gates—two ears, one mouth, two nostrils, two eyes, anus, and genitals. Within this body also sits the Supreme Lord, who is the controller of all living beings in the world. When the soul establishes its connection with the Lord, it becomes free like Him, even while residing in the body.” In summary, the embodied soul is neither the doer nor the cause of anything; it is the eternal observer within the city of nine gates. 12: The Gita-16.18, 13: The Gita-18.53, 14: The Gita-18.58, 15: The Gita-18.59, 60, 16: The Gita-5.8, 9, 17: The Gita-5.14, 18: The Gita-13.30, 19: The Gita-14.19, 20: The Gita-18.17, 21: CWSA-19/Essays on the Gita/p-453, 22: CWSA-23/The Synthesis of Yoga/p-243, 23: CWSA-19/Essays on the Gita/p-185, 24: The Gita-5.10, 11, 12, 25: CWSA-23/The Synthesis of Yoga/p-329, 26: CWSA-23/The Synthesis of Yoga/p-331, 27: CWSA-24/The Synthesis of Yoga/p-700-01, 28: CWSA-23/The Synthesis of Yoga/p-94-95, 29: CWSA-23/The Synthesis of Yoga/p-92, 30: "Not only liberation but perfection must be the aim of the Karmayoga . The Divine works through our nature and according to our nature; if our nature is imperfect, the work also will be imperfect, mixed, inadequate. Even it may be marred by gross errors, falsehoods, moral weaknesses, diverting influences. The work of the Divine will be done in us even then, but according to our weakness, not according to the strength and purity of its source. If ours were not an integral Yoga , if we sought only the liberation of the self within us or the motionless existence of Purusha separated from Prakriti, this dynamic imperfection might not matter. Calm, untroubled, not depressed, not elated, refusing to accept the perfection or imperfection, fault or merit, sin or virtue as ours, perceiving that it is the modes of Nature working in the field of her modes that make this mixture, we could withdraw into the silence of the spirit and, pure, untouched, witness only the workings of Prakriti. But in an integral realisation this can only be a step on the way, not our last resting-place. For we aim at the divine realisation not only in the immobility of the Spirit, but also in the movement of Nature. And this cannot be altogether until we can feel the presence and power of the Divine in every step, motion, figure of our activities, in every turn of our will, in every thought, feeling and impulse. No doubt, we can feel that in essence even in the nature of the Ignorance, but it is the divine Power and Presence in a disguise, a diminution, an inferior figure. Ours is a greater demand, that our nature shall be a power of the Divine in the Truth of the Divine, in the Light, in the force of the eternal self-conscient Will, in the wideness of the sempiternal Knowledge." CWSA-23/The Synthesis of Yoga/p-251-252, 31: CWSA-23/The Synthesis of Yoga/p-125-126, 32: CWSA-24/The Synthesis of Yoga/p-723, 33: CWSA-23/The Synthesis of Yoga/p-175, 34: CWSA-23/The Synthesis of Yoga/p-72, 35: "Having abandoned all attachment to the fruits of his works, ever satisfied without any kind of dependence, he does nothing though (through his nature) he engages in action." The Gita-4.20, 36: The Gita-12.16, 14.25, 37: CWSA-23/The Synthesis of Yoga/p-143, 38: CWSA-23/The Synthesis of Yoga/p-133, 39: CWSA-19/Essays on the Gita/p-498, 40: CWSA-23/The Synthesis of Yoga/p-136, 41: “Her mind, a sea of white sincerity.” Savitri-15, “A mind delivered from all twilight thoughts,” Savitri-638, “Her consciousness grew aware of him (Satyavan) alone” Savitri-410, “Apart with love she lived for love alone.” Savitri-468, “Her aim, joy, origin, Satyavan alone.” Savitri-579, 42: CWSA-23/The Synthesis of Yoga/p-102, 43: The Gita-12.9, 10, 11, 12, 44: The Gita-18.10, 11, 45: CWSA-23/The Synthesis of Yoga/p-113, 46: CWSA-24/The Synthesis of Yoga/p-762, 47: “Better indeed is knowledge than practice, than knowledge, meditation is better; than meditation, renunciation of the fruit of action, on renunciation follows peace.” The Gita-12.12, 48: “That is all right in the ordinary karmayog a which aims at union with the cosmic Spirit and stops short at the Overmind — but here (in integral Yoga) a special work has to be done and a new realisation achieved for the earth and not for ourselves alone. It is necessary to stand apart from the rest of the world so as to separate ourselves from the ordinary consciousness in order to bring down a new one.” CWSA-35/Letters on Himself and the Ashram- 812-813, “The Gita at its cryptic close may seem by its silence to stop short of that solution for which we are seeking; it pauses at the borders of the highest spiritual mind and does not cross them into the splendours of the supramental Light. ” CWSA-23/The Synthesis of Yoga/p-94-95, 49: “For when questioned by Arjuna on the difference between the outer and inner renunciation, sannyasa and tyaga, Krishna insists that these three things ought not to be renounced at all but ought altogether to be done, for they are the work before us, kartavyam karma , and they purify the wise. In other words these acts constitute the means of our perfection.” CWSA-19/Essays on the Gita/p-484, “Even these actions (sacrifice, giving and askesis) certainly ought to be done, O Partha, leaving aside attachment and fruit.” The Gita-18.6, 50: TMCW-8/The Questions and Answers-1956/p-299, 51: TMCW-8/The Questions and Answers-1956/p-324, 52: “At that time I didn’t know the text of the Gita. I had not read it completely yet, you see... (some words inaudible here)... not this verse which I translate in my own way: “And detached from all fruit of action, act.” It is not like this, but still that’s what it means. This I did not know, but I said exactly what is said in the Gita.” The Mother/TMCW-7/The Questions and Answers-1955/p-392-393, 53: The Mother’s Agenda-20.11.1962, 54: CWSA-24/The Synthesis of Yoga/p-792, 55: CWSA-24/The Synthesis of Yoga/p-786, 56: CWSA-24/The Synthesis of Yoga/p-676, 57: CWSA-21/The Life Divine/p-181, 58: CWSA/23/The Synthesis of Yoga/p-231, 59: TMCW-14/Words of the Mother-II/p-214, 60: CWSA-23/The Synthesis of Yoga/p-105, 61: CWSA-23/The Synthesis of Yoga/p-222, 62: CWSA-19/Essays on the Gita/p-179-181, 184, 186, 63: "Action in the world is given us first as a means for our self-development and self-fulfilment; but even if we reached a last possible divine self-completeness, it (work) would still remain as a means for the fulfilment of the divine intention in the world and of the larger universal self of which each being is a portion—a portion that has come down with it from the Transcendence." (SABCL-20/253) CWSA-23/The Synthesis of Yoga/p-265, 64: CWSA-23/The Synthesis of Yoga/p-222, 65: CWSA-23/The Synthesis of Yoga/p-39-40, 66: "You know, I do not believe in external decisions. I simply believe in one thing only: the force of the Consciousness which is making a pressure like that (crushing gesture). And the pressure goes on increasing... which means that it will sift out the people. I believe only in that — the pressure of the Consciousness. All the rest are things that men do. They do them more or less well, and then it lives, and then it dies, and then it changes, and then it gets distorted, and then... everything they have done. It is not worth the trouble. The power of execution must come from above, like that, imperative (gesture of descent)! And for that, this (Mother points to her forehead), this must keep quiet. Not to say, “Oh, that must not be, oh! this must be, oh! we ought to do...” Peace, peace, peace. He knows better than you do what is needed." TMCW/Vol-13/Words of the Mother-I/p-308-309 Download this WEB PAGE in PDF format: Six signs of Divine Worker: A Divine Worker can be known from six signs. Those who want to serve the Divine must develop these six qualities: First sign of the Divine Worker: “The Divine is the lord of his works, he is only their channel through the instrumentality of his nature conscious of and subject to her Lord. By the flaming intensity and purity of this knowledge all his works are burned up as in a fire and his mind remains without any stain or disfiguring mark from them, calm, silent, unperturbed, white and clean and pure. To do all in this liberating knowledge, without the personal egoism of the doer, is the first sign of the divine worker.”⁶² Second sign of the Divine Worker: “The second sign is freedom from desire; for where there is not the personal egoism of the doer, desire becomes impossible; it is starved out, sinks for want of a support, dies of inanition. Outwardly the liberated man seems to undertake works of all kinds like other men, on a larger scale perhaps with a more powerful will and driving-force, for the might of the divine will works in his active nature; but from all his inceptions and undertakings the inferior concept and nether will of desire is entirely banished, sarve samarambhah kamasankalpavarjitah. (The Gita-4.19) He has abandoned all attachment to the fruits of his works, and where one does not work for the fruit, but solely as an impersonal instrument of the Master of works, desire can find no place, — not even the desire to serve successfully, for the fruit is the Lord’s and determined by him and not by the personal will and effort, or to serve with credit and to the Master’s satisfaction, for the real doer is the Lord himself and all glory belongs to a form of his Shakti missioned in the nature and not to the limited human personality. The human mind and soul of the liberated man does nothing, na kinchit karoti; (The Gita-4.20) even though through his nature he engages in action, it is the Nature, the executive Shakti , it is the conscious Goddess governed by the divine Inhabitant who does the work.”⁶² Third sign of the Divine Worker: “For sin consists not at all in the outward deed, but in an impure reaction of the personal will, mind and heart which accompanies it or causes it; the impersonal, the spiritual is always pure, apapaviddham, (Isha Upanishad-8) and gives to all that it does its own inalienable purity. This spiritual impersonality is a third sign of the divine worker. All human souls, indeed, who have attained to a certain greatness and largeness are conscious of an impersonal Force or Love or Will and Knowledge working through them, but they are not free from egoistic reactions, sometimes violent enough, of their human personality. But this freedom the liberated soul has attained; for he has cast his personality into the impersonal, where it is no longer his, but is taken up by the divine Person, the Purushottama, who uses all finite qualities infinitely and freely and is bound by none. He has become a soul and ceased to be a sum of natural qualities; and such appearance of personality as remains for the operations of Nature, is something unbound, large, flexible, universal; it is a free mould for the Infinite, it is a living mask of the Purushottama .”⁶² Fourth sign of the Divine Worker: “The result of this knowledge, this desirelessness and this impersonality is a perfect equality in the soul and the nature. Equality is the fourth sign of the divine worker. He has, says the Gita , passed beyond the dualities; he is dvandvatıta . (The Gita-4.22) We have seen that he regards with equal eyes, without any disturbance of feeling, failure and success, victory and defeat; but not only these, all dualities are in him surpassed and reconciled. The outward distinctions by which men determine their psychological attitude towards the happenings of the world, have for him only a subordinate and instrumental meaning. He does not ignore them, but he is above them. Good happening and evil happening, so all-important to the human soul subject to desire, are to the desireless divine soul equally welcome since by their mingled strand are worked out the developing forms of the eternal good.”⁶² Fifth sign of the Divine Worker: “Again, the sign of the divine worker is that which is central to the divine consciousness itself, a perfect inner joy and peace which depends upon nothing in the world for its source or its continuance; it is innate, it is the very stuff of the soul’s consciousness, it is the very nature of divine being. The ordinary man depends upon outward things for his happiness; therefore he has desire; therefore he has anger and passion, pleasure and pain, joy and grief; therefore he measures all things in the balance of good fortune and evil fortune. None of these things can affect the divine soul; it is ever satisfied without any kind of dependence, nitya-trupto nirasrayah;(The Gita-4.20) for its delight, its divine ease, its happiness, its glad light are eternal within, ingrained in itself, atma-ratih, antah sukhontararamas tathantarjyotir eva yah. (The Gita-5.24)”⁶² Sixth sign of the Divine Worker: “He (a Sadhak) himself, safe in the immutable, unmodified soul, is beyond the grip of the three gunas, trigunatita; he is neither sattwic, rajasic nor tamasic ; he sees with a clear untroubled spirit the alternations of the natural modes and qualities in his action, their rhythmic play of light and happiness, activity and force, rest and inertia. This superiority of the calm soul observing its action but not involved in it, this trigunatitya, is also a high sign of the divine worker. By itself the idea might lead to a doctrine of the mechanical determinism of Nature and the perfect aloofness and irresponsibility of the soul; but the Gita effectively avoids this fault of an insufficient thought by its illumining supertheistic idea of the Purushottama . It makes it clear that it is not in the end Nature which mechanically determines its own action; it is the will of the Supreme which inspires her; he who has already slain the Dhritarashtrians, he of whom Arjuna is only the human instrument, a universal Soul, a transcendent Godhead is the master of her labour. The reposing of works in the Impersonal is a means of getting rid of the personal egoism of the doer, but the end is to give up all our actions to that great Lord of all, sarva-loka-mahesvara .(The Gita-5.29)”⁶²

The Mother's Relics and Paduka "And saw her hand in every circumstance And felt her touch in every limb and cell." Savitri-529 “The crisis in which the Avatar appears, though apparent to the outward eye only as a crisis of events and great material changes, is always in its source and real meaning a crisis in the consciousness of humanity when it has to undergo some grand modification and effect some new development. For this action of change a divine force is needed; but the force varies always according to the power of consciousness which it embodies; hence the necessity of a divine consciousness manifesting in the mind and soul of humanity. Where, indeed, the change is mainly intellectual and practical, the intervention of the Avatar is not needed; there is a great uplifting of consciousness, a great manifestation of power in which men are for the time being exalted above their normal selves, and this surge of consciousness and power finds its wave-crests in certain exceptional individuals, vibhutis , whose action leading the general action is sufficient for the change intended… But when the crisis has a spiritual seed or intention, then a complete or a partial manifestation of the God-consciousness in a human mind and soul comes as its originator or leader. That is the Avatar .” Sri Aurobindo CWSA/19/Essays on the Gita/p-168-169 Sri Aurobindo’s Sacred Relics The Supreme reveals in the Gita that He manifests again and again on the earth, not only for the restoration of Good by the destruction of Evil but for His Divine Birth of transformation of Nature and Soul through His Divine Action, Janma Karma Chamedivyam. ¹ Their³ arrival passage was made clear through a vision demonstrated to S.A. Maa Krishna, on 4th June-2011. In this vision, she was climbing alone a high mountain with long and wide stairs and was holding a golden big bucket of three feet high. She felt tired as it was heavy enough to lift, but she was holding it with two hands and climbing up the hill. On the top of the mountain, Sri Aurobindo was staying there and she saw the Young Sri Aurobindo , wearing the Dhoti , was coming down. After seeing Him she felt, He would come and help her in lifting up the bucket. But He came very silently and stood behind her. As she was holding a bucket, and it was not permitted to keep it on the ground, so she could not do Pranam to Him. After looking up the mountain, He called to one of His disciples and told him, “You take her to NILACHAL , I AM COMING.” After this, she felt a mighty power is helping her to climb up the mountain. His disciple took her to one place, the left side of the mountain, which is four stairs below the Sri Aurobindo’s abode on the mountain top. She went there for rest and waited for the Lord. After that, she got up. Years before (the year of 2005) there was a vision of Sri Krishna, who demonstrated the significance of each floor of the Sri Matriniketan Ashram’s main building. As per Him, the ground floor of the main building where there is a meditation hall is meant for The Mother’s action in the Psychic plane, its first floor is meant for Sri Aurobindo’s action in the Spiritual Plane and He, intended His wish to stay in its second floor. How He wanted to stay here was also demonstrated symbolically, He became a big statue of around fifteen feet high with a flute in His hand and after some time His image was transformed into the statue of Saraswati ² with Vina in her hand, signifying that His Divine Love is dynamising as Divine Action. A similar pictorial demonstration was repeated of how The Mother had possessed the ground floor and Sri Aurobindo had possessed the first floor. When The Mother’s and Sri Aurobindo’s sacred Relics were installed on Janmastami ,² 21.08.2011, on the second floor of the main building, it was a fulfillment of Sri Krishna’s promise. Their coming is an intensification of the Nara-Narayana Play and extension of Their Supramental Consciousness to hold and capture the whole earth of which the proposed project of Sri Matri (dhyana) Mandir is a symbolic representation. Thus a ground is prepared for the Supreme Mother and the Supreme Lord for Their entire Descent. On 3rd October, 2015, The Mother's Paduka was installed here and we received this Paduka from Sri Aurobindo Ashram Trust, Pondicherry , on 4th August, 2015, from The Mother's room (first floor). A series of visions were recorded which paved the passage clear for installation of Their sacred Relics, Her auspicious Paduka and construction of Sri Matri Dhyana Mandir . OM TAT SAT References: 1: The Gita-4.9, 2: Incidentally The Mother and Sri Aurobindo were born on Sri Panchami and Janmashtami respectively in the Indian calendar. 3: Birth of Avatar described in Savitri: "All-knowing he accepts our darkened state, Divine, wears shapes of animal or man; Eternal, he assents to Fate and Time, Immortal, dallies with mortality." Savitri-66 “Our error crucifies Reality¹ To force its birth and divine body here, Compelling, incarnate in a human form¹ And breathing in limbs that one can touch and clasp, Its Knowledge to rescue an ancient Ignorance, Its saviour light the inconscient universe.” Savitri-170-171 (1: Avatar ) “Action¹ a ripple in the Infinite And² birth a gesture of Eternity”³ Savitri-200 (1: Divine Action, 2: Divine birth, 3: Janma karma cha me divyam : My birth and action are both Divine-The Gita-4.9) “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 “The mystery of God’s birth and acts remains Leaving unbroken the last chapter’s seal, Unsolved the riddle of the unfinished Play; The cosmic Player laughs within his mask, And still the last inviolate secret hides Behind the human glory of a Form,¹ Behind the gold eidolon of a Name.” Savitri-311 (1: Advent of last Avatar ) “It is finished, the dread mysterious sacrifice, Offered by God’s martyred body for the world; Gethsemane¹ and Calvary² are his lot, He carries the cross on which man’s soul is nailed;” Savitri-445 (1: Gethsemane: A garden where Jesus was betrayed. 2: Calvary: Hill top on which Lord Christ was crucified.) “ The sorrow of all living things shall come And knock at his¹ doors and live within his house;” Savitri-446 (1: Avatar’s) “Only if God assumes the human mind And puts on mortal ignorance for his cloak And makes himself the Dwarf with triple¹ stride, Can he² help man to grow into the God. ” Savitri-488 (1: three gunas , 2: Vamana Avatar ) “So man¹ evolving to divinest heights Colloques still with the animal and the Djinn; The human godhead with star-gazer eyes Lives still in one house with the primal beast. The high meets the low, all is a single plan.” Savitri-542 (1: Satyavan ) (Savitri said) “Who shall prohibit or hedge in his course, The wonderful, the charioteer, the swift? A traveller of the million roads of life, His steps familiar with the lights of heaven Tread without pain the sword-paved courts of hell; There he descends to edge eternal joy.” Savitri-591-92 "It is my path that men follow in every way," (The Gita-3.23) “The incarnate dual Power shall open God’s door, Eternal supermind touch earthly Time. The superman shall wake in mortal man And manifest the hidden demigod Or grow into the God-Light and God-Force Revealing the secret deity in the cave. Then shall the earth be touched by the Supreme, His bright unveiled Transcendence shall illumine The mind and heart and force the life and act To interpret his inexpressible mystery In a heavenly alphabet of Divinity’s signs.” Savitri-705 download-1 download-2 download-3 download-4 download-5 download-6 download-7 “When in your heart and thought you will make no difference between Sri Aurobindo and me, when to think of Sri Aurobindo will be to think of me and to think of me will mean to think of Sri Aurobindo inevitably, when to see one will mean inevitably to see the other, like one and the same Person, - then you will know that you begin to be open to the supramental force and consciousne ss. ” The Mother The Mother’s Centenary Works/Vol-13/p-32 “The Supermind had descended long ago—very long ago—into the mind and even into the vital: it was working in the physical also but indirectly through those intermediaries. The question was about the direct action of the Supermind in the physica l. Sri Aurobindo said it could be possible only if the physical mind received the supramental light: the physical mind was the instrument for direct action upon the most material. This physical mind receiving the supramental light Sri Aurobindo called the Mind of Light… As soon as Sri Aurobindo withdrew from his body, what he has called the Mind of Light got realised in me. ” The Mother 29 June 1953/The Mother’s Centenary Works/Vol-13/p-62-63 "And I saw for Sri Aurobindo (although he hadn't yet started this systematic transformation; but still, he was constantly pulling the supramental force down into his body), even in his case, it took five days to show the first slight sign of decomposition. I would have kept his body longer, but the government always meddles in other people's business, naturally, and they pestered me awfully, saying it was forbidden to keep a body so long and that we should ... So when the body began to (what's the word?) shrink – it was shrinking and contracting, that is, dehydrating – then we had to do it. He had had enough time to come out, since almost everything came into my body – almost everything that was material came into my body ." The Mother The Mother's Agenda/August 10, 1963

The Mother and Integral Tantra "My (Savitri's) soul and his indissolubly linked.... To bring God down to the world on earth we came," Savitri-692 “…when Sri Aurobindo and I were working to bring down the Supramental forces, a descent from the mental plane to the vital plane, He was always telling me that everything I did (when we meditated together, when we worked)—all my movements, all my gestures, all my postures (mudras ), all my reactions—was absolutely tantric, as if I had pursued a tantric discipline. But it was spontaneous, it did not correspond to any knowledge, any idea, any will, nothing, and I thought it was like that simply because, as He knew, naturally I followed.”¹⁷ “When I came here and told Sri Aurobindo certain things I knew from the occult standpoint, he always said that it conformed to the Vedic tradition. And as for certain occult practices, he told me that they were entirely tantric – and I knew nothing at that time, absolutely nothing, neither the Vedas nor the Tantras .”¹³ “And he gave me his own example (I had mine, too) of certain things considered dangerous or bad, which we both did independently and spontaneously and which were a great help to us!”¹⁸ The Mother The Mother and Integral Tantra “Even Vaishnavism and Tantra are in the end other-worldly; mukti is the aim of their efforts and anything else could be only incidental and secondary or a result on the way.”⁸ “Even Tantra and Vaishnavism end in the release from life; here (in Integral Yoga) the object is the divine fulfilment of life.”⁸ Sri Aurobindo The Supreme manifested as Lord Sri Krishna, who guided¹⁹ Sri Aurobindo to trace the passage of the Supramental, hinted and lying neglected in some of the verses of the Vedas and the Upanishadas and this guidance of calling down the Supramental Force to mind continued till The Mother’s final arrival at Pondicherry in 1920. She further guided²⁰ Sri Aurobindo to trace the Supramental or calling down It to the Vital, Physical, Subconscient and Inconscient Sheath, about which She had already undergone experience in Algeria ,²¹ before Her coming to Pondicherry. The Supramental action They had come to intensify were initiated from the very beginning of Their Sadhana life from Alipore jail in 1908 and from Algeria in 1904 respectively. The above incidence indicates that the Divine’s extraneous support in the form of the Mothe r is of far-reaching value compared to the Divine’s essential subtle guidance in the form of Sri Krishna and both are complementary to complete Sri Aurobindo’s Spiritual action on earth. The above incidence also hints that the Mother’s Tantric foundation¹⁷ of the Developed Soul appears to be ‘more bold and forceful’⁵ than Sri Aurobindo’s more subtle and Spiritually secured Vedantic foundation, though Their path and goal are same²² and complementary to each other. For us Sri Aurobindo is the symbol of Supramentalised Spiritual Being with movement of comprehensive Consciousness. The Mother is the symbol of Supramentalised Psychic Being with the same comprehensive Consciousness destined for physical transformation. The other superiority of the Tantra is that the elements which are identified as enemy of Spiritual life in the Vedanta are accepted here as means of attaining the dynamic Divine union. From the Mother’s life we observe that the elements that are forbidden¹⁸ for the Spiritual seekers are utilised as means of Supreme realisation. That is Her Divine prerogative and Sri Aurobindo was not only the Mother possessed but also the Mother guided, the Mother consecrated and the Mother protected. Thus, few can collaborate to Her Divine Call and very few can unite with Her Divinity in totality and possess Her endurance that is felt indispensable for Cellular transformation.²³ Also from above Spiritual experiences, integral Yoga has evolved the double movement (1) of escape into higher Nature by rejection of lower Nature and (2) of transformation of lower Nature by the invasion of higher Nature. The Vedanta insists on union with static Divine,² Paramatma , and Tantra insists on union with dynamic Divine Mother, Para-prakriti and in integral Yoga both the truths are reconciled. Integral Yoga accepts the Vedantic methods of self-discipline and rejects the old Tantric methods of self-discipline or ‘Tantra deals more with forms and processes and organised powers — all these could not be taken as they were.’⁷ Integral Tantra Yoga is a many-sided supernormal Spiritual science which ‘needs to develop its own forms and processes,’⁷ and it has developed its own great and powerful system of self-discipline and self-realisation. It has accepted methods of traditional Occultism as dispensable means of self-discipline and the essence of ‘other Tantrik knowledge are there behind the process of transformation.’⁷ Integral Yoga relies on its own pure Spiritual truth and strength, discourages the occult knowledge¹⁶ and powers as dangerous lures and entangling obstacles and seeks ‘a Tantrik knowledge behind the process of transformation’¹⁰ through safe mystic inward Psychisization and Spiritualization and sheer contact with the Spiritual Reality. All life is Yoga of absolute adoration of the Divine Mother, the worship of Shakti , Energy, the movement of dynamic Consciousness by which one will arrive at the perfection of Self, perfection of Nature and perfection of Life. Integral Yoga accepts the aims of Tantra wholly while rejecting its methods in the preliminary state, but after the Yoga is established on a safe spiritual foundation an Integral Yogi can return upon the methods of Tantra or the Psycho-Physical Sciences as the special means of integration. An Integral Tantra Yogi will be preoccupied with the secret of subtle mental, subtle vital, subtle physical and their hidden energies and knowledge of this Supraphysical, Supravital and Supramental Science are necessary for the completion of physical, vital and mental knowledge. The method of traditional Tantra Yoga differs from Integral Tantra Yoga in the sense that in the former discipline the opening of six psycho-physical chakras are pursued from below¹¹ through upward rise of serpent power¹² while in the latter this may be optionally used at certain stage of sadhana but are not indispensable;¹¹ here the reliance is stressed on the power of higher being to change the lower existence; the opening of six chakras are experienced from above down ward¹⁰ and therefore to make this experience practicable⁹ the development of superior power of Gnosis of Spiritual and Supramental Self will be awaited as precondition of instrumentative change. The other disadvantage Traditional tantra is that it is often misused³ by those who are not Tantrics and for opening of the Kundalini , this Yoga asks the physical presence of the Guru . Integral Tantra Yoga can begin by disciplining Desire, the great unquiet harasser and troubler of man and cause of every kind of Spiritual fall and it will be transformed in to the Divine Delight of its purest form. Firstly, we have to recognise the craving-life force or desire soul overlap as multiple layers over the inmost Psychic being and teach them to renounce all other desire and concentrate itself on the passion of the Divine only; secondly, after strengthening this capital point one has to further train to desire not for its own separate sake, but for the God in ourselves, God in the world and God in the Transcendence. Our sadhana will not seek for any personal Spiritual gain, because that is the basis of egoistic existence, but to universalize that experience and great work can be done through us for others and we can be instrumental in the glorious fulfilment of the Divine in the world through high incoming manifestation so that the Divine Truth can be sought and lived and enthroned for ever; lastly, the most difficult lesson is to learn to desire not in its egoistic way but in the way of the Divine. It must renounce the strong insistence of separative will and its own manner of fulfilment and its own dream of possession, its own idea of right and desirable; it must learn the lesson to fulfil the greater and larger Divine Will and consent to wait upon a less interested and ignorant guidance. If our sense-mind, emotional mind, thought mind could act free from the intrusions of desire and if that energy could be made to obey their right action instead of imposing its own yoke on our existence, all human problems would move harmoniously to their right solution. Integral Tantra Yoga revives the old Vedic Sacrifice of worship of all things, all the four instrumental natures as offering to the Divine Shakti. It will use all mundane knowledge, all untransformed nature as lever of supreme Divine union and Divine transformation. Its method will be the finding of the Self by agitating, exciting, wrestling, disciplining and conquering the Nature. It can use the mantra or japa or repetition of significant name of traditional Tantra to bring ‘the divine energy into the body and prepares for and facilitates the concentration in Samadhi ’¹ in four degrees of status, the Waking Self, the Dream Self, the Sleep Self and the final absolute trance of Turiya . The double advantages of Japa in Integral Tantra Yoga are its mechanical repetition will help the transformation of physical mind and its conscious repetition will help to dynamise the Vedic sacrifice and activates Subconscient transformation. The revival of the double Vedic movement in Integral Tantra Yoga are that (1) the descent and birth of the gods in the human creature or first the descent of Divine Force is experienced by breaking down the veils of instrumental nature known as physical mind, emotional mind, vital mind, sensory mind and intellectual mind through activation of Nature annulling the false gulf between the Divine and His Manifestation and (2) we can then take up through the Truth-mind all our mental, vital and physical experience and offer it up to the spiritual –to be converted into the terms of the infinite truth of Sachchidananda or ascent of the human powers that struggle towards the Divine knowledge, power and delight and climbs into the Godheads, the result of which was a possession of the One, the Infinite, the Beatific existence, the union with God, the Immortality. By possession of this Ideal plane, we break down entirely the opposition of the lower and higher existence, the false gulf created by the Ignorance between the finite and the Infinite, God and Nature, the One and the Many, opens the gates of the Divine, fulfils the individual in the complete harmony of the Cosmic Consciousness and realises in the cosmic being the epiphany of the transcendent Sachchidananda . The Message of The Mother book: “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.”²⁴ Sri Aurobindo “But, as the spiritual consciousness is intrinsic and self-existent, so too this force of our spiritual being must be intrinsic, automatic in action, self- existent and self-fulfilling.”³² Sri Aurobindo “But when new capacities come as an inevitable result of the growth into a greater consciousness and a greater life and that growth is part of the very aim of the spiritual being within us, this bar (misuse of power) does not operate; for a growth of the being into supernature and its life in supernature cannot take place or cannot be complete without bringing with it a greater power of consciousness and a greater power of life and the spontaneous development of an instrumentation of knowledge and force normal to that supernature.”³³ Sri Aurobindo ‘The Mother’ book is recognised by few as a continuation of sadhana of ‘Yoga of Self-perfection’ revealed in Sri Aurobindo’s principal teachings, The Synthesis of Yoga . The objective of this book is to enter into a dynamic relation with the Divine through the activation of the Soul in the mind. This discovery of Spiritual Self and dynamising it as four-fold Divine Mahashakti paves the passage clear for ‘largest development’ in ‘shortest way’²⁵ and ‘shortest time.’ This principal Shastra gives utmost importance to the accumulation of fourfold Soul Force and fourfold Spiritual Force and their activation can be utilised as a means of Divine Perfection. Thus, the whole range of human life experiences liberation of Soul and transformation of Nature. Since The Mother book appears to be a book of practice for developed Souls who have received the second Divine Call of union with dynamic Divine Mother, so, for us, as developing Souls, this is a book of supreme awareness of higher Spiritual life and this awareness will help in succeeding births to pursue this Yoga seriously and entirely. The Mother book gives the message of drawing benefit from The Mother’s external Avatarahood, who is worshipped throughout the ages under myriad names and forms. She reveals Herself in the physical world with some tiny ray of Her Divine Power, Divine Quality and Divine Presence through ‘limited temperament and action’⁴² of Divine Workers, illumined Disciples, inner Warriors, ideal Sadhakas , good Trustees, Instruments, Emanations and King Children. Through Her help, one can ascend the ladder of Psychic, Spiritual and Supramental planes and can experience the largest development in the shortest possible time. Here the Soul’s (Jivatma) relation with the Divine (Paramatma) in the form of Divine and Devotee, Teacher and Disciple, Master and Slave, ‘the Father and the Son of certain symbolisms, the Divine Being (Narayana ) and the divine Man (Nara )’⁴³ is transformed into the Mother and consecrated Child relation and one will be established in the Consciousness of Soul’s childhood after one ascends in the stair of Worker, Servant, Instrument and Slave. This state of oneness with the Divine Mother is a developed Soul status closer to the Supramental world and is different from the unripe ‘child-soul’⁴⁴ as hinted in The Synthesis of Yoga and the unripe child-soul, bala,⁴ as hinted in the Gita . The Mother’s mission on earth is to build our Soul and Nature into the Divine Truth in consistent with the decrees of the Supreme and draws us irresistibly towards the supreme ecstasies, the highest heights, the noblest aims and the largest vistas. Thus, She lifts Her Psychicised and Spiritualised children into the supramental status after prolonged training through partial Divine union and subsequently through complete Divine union. Our Mission or the one and only purpose for which our life is destined is the Divine Work without all desire and self-regarding ego; all our life and not a part of life must be an offering to the Supreme and we must give ourselves completely without condition, demand and reservation and our only object in action shall be (1) to serve selflessly, (2) to receive inner growth, (3) to fulfil the Mother’s Presence, (4) to become a manifesting instrument of the Divine Shakti in Her works. The perfection sought by us is to be one with Her in Her highest Spiritual and Universal action and to realise and possess the fullness of Her Shakti in our individual life. Integral Yoga can begin with the aid of this book. Here, simultaneous growth of triple aspiration, triple rejection and triple surrender of lower Nature, Apara Prakriti of mind, life and body followed by triple growth of sincerity and triple faith, are to be practised. The simultaneous growth of the above fifteen faculties is practicable only in Multiple and Integral concentration, and since we at present live with our mind with its exclusive concentration so we can concentrate on the development of one faculty at a time and thus one by one we will have to concentrate on the development of the fifteen faculties. Aspiration is the unveiling of the pure flame of the Purusha . The withdrawal of the deformed nature of Apara prakriti by the indwelling Purusha is defined as rejection. Prakriti’s submission before Purusha is defined as surrender. Prakriti’s concentration around the Purusha is defined as Sincerity. The flow of Purusha’s attributes of Force, Love, Delight, Peace, and Silence into the untransformed Prakriti is supported by faith. The above five self-disciplines are initially pursued by personal effort of mind and finally by the pressure of Divine Shakti . The ego’s faltering endeavour to unite with the Divine is defined as personal effort. Shakti as the Divine’s dynamic Consciousness, replaces the personal effort in higher planes of Consciousness. Aspiration, rejection and surrender are related with ascending movement of consciousness and a contact with the static Divine is established. Similarly, faith, sincerity and surrender are related with manifestation of dynamic Divine in the lower sheaths through the descent of Divine consciousness. A balance between the Divine union and Divine manifestation can be established by strengthening all five elements of Yoga. Out of these, surrender is treated as the crown and central truth of integral Yoga, which can be increased by the practice of concentration, samyama , through the rejection of lower Nature. Ascending movements of surrender are identified as tamasic surrender, rajasic surrender, sattwic surrender, surrender of Kshara, Akshara and Uttama Purusha . Absolute surrender to the Divine Shakti is identified as the right condition to live in Divine’s permanent Supramental Presence through prolonged Psychic and Spiritual transformation. The Psychic training¹⁴ is the energising of the Psychic sheath in the heart by opening the Psychic being and leading towards the emergence of a new faculty of law of consecration, awareness of true motive of life, knowledge on past, present and future, limitless expansion of Consciousness to arrive at universality. Psychic opening draws one towards the immortal life, ever progressive change, unbroken continuity in the world of forms, meets the Immanent God dwelling in each form. The true Psychic Soul is the flame of the Godhead, always alight within us, inextinguishable even by that dense unconsciousness which obscures our outward life. It is the flame born out of the luminous Divine inhabitant in the Ignorance, grows in it till it is able to turn the being towards the Knowledge of Self and the Divine, towards the supreme Truth, the supreme Good, the Divine heights and largeness. Our true Soul is a pure power of light, love, joy, beauty and harmony. It is the individual Soul, the Chaitya Purusha , supporting Mind, Life and Body and standing behind the subtle mental, vital and physical being, watching and profiting by their development in us. This inmost Psychic entity puts forward a Psychic personality which flowers as the saint, the sage and the seer and it changes, grows and develops from life to life; for this is also the traveller from birth to death and from death to birth and our nature is its manifold changing robe. The Spiritual training¹⁵ is the energising of the Spiritual sheath above the head by opening the Spiritual being and leading towards the discovery of a vast static and silent Self which we feel as our real basic existence, realise our extinction, a Nirvana both of our active Nature and of the sense of Self into a Reality that is indefinable and inexpressible and we realise that this Self is not only our Spiritual being but the true self of all others or cosmic Self. The Spiritual opening throws one outside all creation, draws to live in infinite and eternal consciousness, which is timeless and spaceless, and meets the transcendent God beyond all forms. The Mother’s Spiritual Consciousness mediates between the sanction of the Supramental Grace from above and the fixed unfailing human aspiration that calls from the Psychic being below. Thus, it is the very highest Supramental Force descending from above and an opening towards it from below (mind, life and body) can victoriously handle and transform the difficulties of physical Nature. The three elements of transformation are identified as Consciousness, Plasticity and unreserved Surrender. The unreserved glad surrender of inner and outer being will awaken consciousness everywhere and bring plasticity into all the parts of nature. Even the body too will awake at last to the touch of the Supramental Force and feel all Her powers permeating from above the head, below the feet and all around it and thrill to a supreme Love and Ananda . The starting point of the Mother’s Yoga is to detect first what is false or obscure in a seeker and persistently reject it. Life’s flowering is dependent on degree of rejection of falsehood, ignorance and rejection of ‘the slavery of the human way of thinking and acting.’⁴⁵ This will permit the unfailing aspiration to rise like a flame from his Psychic being and burn upward towards heaven. Then, the submission of his Prakriti near the Purusha which is identified as surrender, permits the Prakriti to merge with Purusha and the partial Divine Union is realised. This Divine union causes Prakriti to concentrate more and more around Purusha, which is identified as sincerity. Through sincerity, his union with the Divine is prolonged and Sraddha becomes active in which the Purusha pours down into Prakriti its attributes in the form of Truth, Love, Delight, Will, Wisdom and the Divine Shakti is realised. Then this action of divine Shakti becomes frequent and constant and one realises oneness with the Shakti . This is identified as the last stage of perfection and he is completely identified with the Divine Mother and feels himself to be no longer another and separate being, worker, servant, instrument and slave but truly a Child and eternal portion of Her Supramental Consciousness and Force. This Consciousness and Force utilises each moment to transform mind, life and body and shape in the midst of imperfection for the perfection that is to come and when the Four Spiritual Mahashaktis have founded their harmony and freedom of movement, then the Supermind and those other rarer Powers of Supreme Ananda manifest in the earth movement and they lift his being as Gnostic and Bliss Soul. He meets the Mother directly as Supramental Mahashakti and the Supramental action becomes possible. In the Supramental, all the movements are the steps of Truth and possess his outer life with the purity of Divine Love and for the perfection of outer life, the Money and Power are to be reconciled with Divine Love. Thus, wealth is brought under perfect Supramental control and a Sadhaka carrying Supramental energy, not the intermediate Psychic and Spiritual energy, has to reconquer wealth for the Divine to whom it belongs and uses it divinely for the Divine life only. The Important Secret of The Mother Book or Dynamic Divine union: ‘The last stage of this perfection will come when you are completely identified with the Divine Mother and feel yourself to be no longer another and separate being, instrument, servant or worker but truly a child and eternal portion of her consciousness and force. Always she will be in you and you in her; it will be your constant, simple and natural experience that all your thought and seeing and action, your very breathing or moving come from her and are hers. You will know and see and feel that you are a person and power formed by her out of herself, put out from her for the play and yet always safe in her, being of her being, consciousness of her consciousness, force of her force, ananda of her Ananda . When this condition is entire and her Supramental energies can freely move you, then you will be perfect in divine works; knowledge, will, action will become sure, simple, luminous, spontaneous, flawless, an outflow from the Supreme, a divine movement of the Eternal.’³⁴ The More Important Secret of The Mother Book or complete Divine union: “There are two powers that alone can effect in their conjunction the great and difficult thing which is the aim of our endeavour, a fixed and unfailing aspiration that calls from below (Psychic Being) and a supreme Grace (Supramental Being) from above that answers.”³⁵ Its complementary line: “The Supramental change is a thing decreed and inevitable in the evolution of the earth-consciousness; for its upward ascent is not ended and mind is not its last summit. But that the change may arrive, take form and endure, there is needed the call from below (Annamaya Purusha, Pranamaya Purusha, Manamaya Purusha and Chaitya Purusha ) with a will to recognise and not deny the Light when it comes, and there is needed the sanction of the Supreme from above (Vijnanmaya Purusha and Anandamaya Purusha ).”³⁶ The Most Important Secret of The Mother Book or Total Dynamic Divine Transformation: “Even the body will awake and unite at last its consciousness subliminal no longer to the Supramental superconscious Force, feel all her powers permeating from above and below and around it and thrill to a supreme Love and Ananda .”³⁷ The above words can be linked with following lines: “Our life is entrenched between two rivers of Light, We have turned space into a gulf of peace And made the body a Capitol of bliss.” Savitri-531 “The first and the highest are truth; in the middle there is falsehood, but it is taken between the truth on both sides of it and it draws its being from the truth.” Brihadaranyaka Upanishad-V.5.1. (The meaning of above line can be interpreted as, there is a Truth-Consciousness or Supramental concealed in the Inconscient sheath below and revealed in the Superconscient sheath above. In between these two, the intermediate sheaths of Subconscient, Physical, Vital, Mental, Psychic, Spiritual and Universal planes exist where falsehood can enter or ‘All was a chaos of true and false,’ (Savitri-244). Truth-consciousness is pressing from both ends to turn the misconstruction and transform the seven sheaths into the truth of life and truth of spirit.) “Extended within the Infinite…headless and footless, concealing his two ends.” Rig Veda-IV.1.7, 11 (The meaning of the above line can be interpreted as the Supramental is all pervading and can penetrate all the sheaths and can be approached from the two gates of head and feet.) In The Mother book, the first secret of receiving Divine call, “a fixed unfailing aspiration that calls from below and a supreme Grace from above that answers,”²⁷ and the last secret of physical transformation, “feel all her powers permeating from above and below and around it and thrill to a supreme Love and Ananda ,”²⁸ are included in its discussion. Cellular transformation is the last transition through which humanity can proceed through development of the three elements of Yoga that of awakening integral consciousness in all parts of being, integral plasticity of Para and Apara-Prakriti and integral surrender known as combination of Purusha Yajna and Prakriti Yajna . The Intermediate and the Highest Hinted Secret of The Mother Book: The Mother book hints about executrix and creatrix Mother Powers but never developed it. But it has developed sufficiently the powers and personalities of the Mediatrix Spiritual Mother. The Executrix Psychic Mother: “Open rather your soul to her and be content to feel her with the psychic nature (four-fold Psychic Mother) and see her with the psychic vision (through essential concentration) that alone make a straight response to the Truth. Then the Mother herself will enlighten their psychic elements your mind (with Brahma Shakti ) and heart (with Kshetra Shakti ) and life (with Vaisya Shakti ) and physical consciousness (with Shudra Shakti ) and reveal to them too her ways and her nature.”³⁷ (The four-fold Psychic Mother Powers are hinted here but never developed. It is developed in The Synthesis of Yoga and hinted in the Gita as chaturvarnam mayasrustam . (The Gita-4.13)) The Creatrix Supramental Mother: “...it is only the very highest supramental Force descending from above and opening from below (recognition of this Force by mind, life and body) that can victoriously handle the physical Nature and annihilate its difficulties…”³⁵ The Creatrix Bliss Mother: “There are other great Personalities of the Divine Mother, but they were more difficult to bring down and have not stood out in front with so much prominence in the evolution of the earth-spirit. There are among them Presences indispensable for the Supramental realisation, --most of all one who is her Personality of that mysterious and powerful ecstasy and Ananda ("The eyes of the creatrix Bliss are closed" Savitri-628) ("The Bliss that made the world has fallen asleep." Savitri-628) which flows from a supreme divine Love, the Ananda that alone can heal the gulf between the highest heights of the Supramental spirit and the lowest abysses of the Matter, the Ananda that holds the key of a wonderful divinest Life and even now supports from its secrecies the work of all the other Powers of the universe.”³⁸ “Some rapture of the bliss that made the world,” Savitri-704 “The bliss that made the world in his body lived,” Savitri-682 (The Bliss Mother stationed in the heart centre.) "The All-Blissful sat unknown within the heart;" (the King Aswapati was not aware of the Bliss Mother coming down to live in the heart centre.) Savitri-43 The Supreme Word of The Mother book: The Mahavakya or the supreme word of The Mother book is identified as : The power that mediates between the sanction of Supramental Force and the call of Mind, Life, Body and Psychic being is the Spiritual presence and power of the Mediatrix Divine Mother. The Creatrix Mother’s Supramental power and not any human Mental endeavour, intermediate Psychic and Spiritual tapasya can alone rend the lid of Over mind⁴⁸ and tear the golden covering and shape the vessel and bring down into this world of obscurity and falsehood and death and suffering Supramental Truth and Supramental Light and Life Divine and the immortal’s Ananda. ³⁶ This supreme word is linked with The Life Divine as: “A long, difficult stage of constant effort, energism, austerity of the personal will, tapasya, has ordinarily to be traversed before a more decisive stage can be reached in which a state of self-giving of all the being to the Supreme Being and the Supreme Nature can become total and absolute.”³⁹ “The method of detachment from the insistence of all mental and vital and physical claims and calls and impulsions, a concentration in the heart, austerity, self-purification and rejection of the old mind movements and life movements, rejection of the ego of desire, rejection of false needs and false habits, are all useful aids to this difficult passage: but the strongest, most central way is to found all such or other methods on a self-offering and surrender of ourselves and of our parts of nature to the Divine Being, the Ishwara .”⁴⁰ This supreme word is linked with The Synthesis of Yoga as: “This character of our actually realised being and therefore our Yoga imposes on us certain limitations and primary difficulties which can only be overcome by (1) divine help (by consecration) or (2) an arduous practice, and in reality (3) only by the combination of both these aids.”⁴¹ This supreme word of The Mother book can be linked with the supreme word, paramam vacah, of the Gita which repeats: “Sarva dharman paritejya mam ekam saranam braja . (The Gita-18.66) Abandon all laws of mind, life and body and take refuge in My supreme Psychic, Spiritual and Supramental Being alone.” Or “Listen again to My supreme word, the most secret truth of all; intimate beloved art thou of Me, therefore shall I speak this for thy highest good. Become My-minded, My lover and adorer, a sacrificer to Me, bow thyself to Me; to Me thou shalt come, this is My pledge and promise to thee, for dear art thou to Me. Abandon all lower dharmas , laws of mind, life and body and take refuge in Me alone, My highest Dharma . I will deliver thee from all sin and evil of apara prakriti , do not grieve.” The Gita-18.64, 65, 66. The supreme word of The Mother book can be linked with the supreme word, paramam vacah , of Savitri , where we can meet the consecrated Satyavan as: “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 (Savitri alone) that I may desire.” Savitri-614 Like the Supreme secret, rahasyam uttamam , the Supreme Word, Paramam vacah of the Gita and integral Yoga are almost the same, which is the highest mystery of absolute surrender to the Divine Guide, Purushottama . “Abandon all dharmas, give thyself to the Divine alone, to the supreme Godhead above and around and within thee: that is all that thou needest, that is the truest and greatest way, that is the real deliverance.”²⁹ In integral Yoga, the Purushottama state is also dynamised as Para Prakriti , the Divine Mother, the Supramental Mahashakti, carrying within Herself the Akshara and Kshara ; in regards to Akshara She is the intermediate Para Shakti of fourfold Spiritual Power, holding the Immutable Purusha in Her Self; in regard to Kshara , She is the intermediate Para Prakriti of fourfold Soul force, mobile cosmic energy manifesting all beings and becoming, holding the mutable Purusha within Her. In integral Yoga, the Vedanta or the Gita and the Tantra are synthesised; the former draws back from world nature and leans on the Ishwara aspect of the Divine for supreme realisation, whereas the latter possesses and dominates the world nature and leans on the Ishwari aspect of the Divine for supreme realisation. The Mother book asks the truth seekers who have received the second Divine call, to fulfil at least four conditions for the constant flow of Supreme Grace that can annihilate all difficulties of Physical nature. These four conditions are “total and sincere surrender,” “exclusive self opening to the divine Power,” “constant and integral choice of the Truth that is descending,” and “constant and integral rejection of falsehood of the mental, vital and physical Powers and Appearances that still rule the earth Nature.”³⁰ The highest declaration with which it confirms the transformation action is to depend on The Mother’s Supramental Power alone in preference to any human mental endeavour and Spiritual tapasya, which alone can bring down into this world of obscurity and falsehood and death and suffering Truth and Light and Life divine and the immortal’s Ananda .³¹ Recapitulation: “An almighty occultist erects in Space This seeming outward world which tricks the sense; He weaves his hidden threads of consciousness, He builds bodies for his shapeless energy; Out of the unformed and vacant Vast he has made His sorcery of solid images, His magic of formative number and design, The fixed irrational links none can annul, This criss-cross tangle of invisible laws; His infallible rules, his covered processes, Achieve unerringly an inexplicable Creation where our error carves dead frames Of knowledge for a living ignorance.” Savitri-84 “Occultism is a science and it is the knowledge of invisible forces and the capacity to handle them, as one has the capacity of handling material forces if one has studied them scientifically.”⁴⁷ The Mother “Occultism is in its essence man’s effort to arrive at a knowledge of secret truths and potentialities of Nature which will lift him out of slavery to his physical limits of being , an attempt in particular to possess and organise the mysterious, occult, outwardly still undeveloped direct power of Mind upon Life and of both Mind and Life over Matter.”⁴⁶ Sri Aurobindo In traditional schools the exclusive worship²⁶ of the Divine Mother for all attainment gets momentum in Tantra . The traditional Tantric Yoga differs from Integral Tantra Yoga in the sense that the former perfection of suddhi, siddhi, mukti and bhukti are universalized and Supramentalised in the latter, as All-Purification, All-Perfection, All-Liberation and All-Delight and the worship of the personal Mother is realised in Her Individual, Universal and Transcendent form. In traditional Tantra the Divine Mother is the giver of the four boons that of artha , opulence, kama , pure enjoyment, dharma, the right Law of life and Mokhya , liberation; the same boon is transformed in integral Tantra Yoga of (1) conquest of all the money power of the earth for the Divine, (2) all delight born out of integral union with the Divine, (3) the Divine Law of Truth born out of Divine Will, Knowledge and Love whose outward and external form is the plastic Norms of Integral Yoga and the (4) liberation of Soul, universalisation of Soul, transformation of whole individual Nature and individual becoming the centre of world transformation. The consecration to the One Mother can be entire and complete if it includes the adoration of myriad living virgin Mothers and Feminine Deities of our time, All-Mother of All Time, all Godheads, Men, Creatures and Objects. In Integral Tantra Yoga the One whom we adore as the embodied Divine Mother is also the Universal and Transcendent Mother of all Time extended through all life and Her Infinite Consciousness is that which rests on the One and acts in the All, resulting in infinite Action, Creation, Ananda, Love and Beauty. To know Sri Aurobindo entirely, the integrated tapasya or askesis aspect of King Aswapati and the integrated consecration of Satyavan at the feet of the Divine Mother must be reconciled and experienced extensively. For the entire knowledge on The Mother one has to explore Savitri’s Yogic force, Mother force and Virgin force of Para-prakriti or Executrix Psychic Mother power, Mediatrix Spiritual Mother power and Creatrix Supramental and Bliss Mother power through exploration of the book The Synthesis of Yoga, The Mother and Savitri respectively and realise how Her immaculate Consciousness gives Divine touch to all like Sun Light and yet She remains untouched, pure and virgin eternally. Or Her Divine Birth, Divine Play and all Her Divine action are identified as descent of Para-prakriti into Apara-prakriti by which this world is upheld and the new Supramental creation is under formation. Her three Mother Powers are also to be linked with Her fourth Power, Chetana Shakti , Consciousness Power, as explored in The Life Divine . Here, all life is seen and realised in the realm of Consciousness and through the lessons of the movement of Consciousness as ascent of Soul and descent of Shakti, one can know Them partly and then through intensification of this movement and realisation of comprehensive Consciousness, one can know Them wholly. To restate again, to build an integral personality asks entire knowledge of The Mother as Creatrix Bliss Consciousness, Chit Shakti , which can lead one to the perfection of integral Karma Yoga , entire knowledge of Sri Aurobindo as Creator Being, Sat Purusha, that will lead one to the perfection of integral Jnana Yoga and entire knowledge on Their supreme relation of dual Godhead, that will lead one towards the descent and establishment of Bliss Self in the heart and the perfection of integral Bhakti Yoga. We cannot be satisfied with the exclusive achievement to either of the above three self-disciplines and move our higher Consciousness to reconcile all three partial realisations and rightly master the three equal opportunities of existence. OM TAT SAT References: 1: CWSA/23/The Synthesis of Yoga-540, 2: “This is something new he has accepted, because the Supreme doesn’t usually appear in tantrism – they are in contact with the Shakti and don’t bother about the Supreme. But here he has come to accept it.” The Mother’s Agenda-8.8.1961, 3: “We observe, first, that there still exists in India a remarkable Yogic system which is in its nature synthetical and starts from a great central principle of Nature, a great dynamic force of Nature; but it is a Yoga apart, not a synthesis of other schools. This system is the way of the Tantra. Owing to certain of its developments Tantra has fallen into discredit with those who are not Tantrics; and especially owing to the developments of its left-hand path, the Vama Marga, which not content with exceeding the duality of virtue and sin and instead of replacing them by spontaneous rightness of action seemed, sometimes, to make a method of self-indulgence, a method of unrestrained social immorality. Nevertheless, in its origin, Tantra was a great and puissant system founded upon ideas which were at least partially true. Even its twofold division into the right-hand and left-hand paths, Dakshina Marga and Vama Marga, started from a certain profound perception. In the ancient symbolic sense of the words Dakshina and Vama, it was the distinction between the way of Knowledge and the way of Ananda, — Nature in man liberating itself by right discrimination in power and practice of its own energies, elements and potentialities and Nature in man liberating itself by joyous acceptance in power and practice of its own energies, elements and potentialities. But in both paths there was in the end an obscuration of principles, a deformation of symbols and a fall.” CWSA-23/The Synthesis of Yoga-42-43, 4: The Gita-5.4, 5: “There is yet another, the Tantric, which though less subtle and spiritually profound, is even more bold and forceful than the synthesis of the Gita, — for it seizes even upon the obstacles to the spiritual life and compels them to become the means for a richer spiritual conquest and enables us to embrace the whole of Life in our divine scope as the Lila of the Divine; and in some directions it is more immediately rich and fruitful, for it brings forward into the foreground along with divine knowledge, divine works and an enriched devotion of divine Love, the secrets also of the Hatha and Raja Yogas, the use of the body and of mental askesis for the opening up of the divine life on all its planes, to which the Gita gives only a passing and perfunctory attention. Moreover it grasps at that idea of the divine perfectibility of man, possessed by the Vedic Rishis but thrown into the background by the intermediate ages, which is destined to fill so large a place in any future synthesis of human thought, experience and aspiration.” CWSA-19/Essays on the Gita/p-9-10 6: “The Gita like the Tantra and on certain sides the later religions attempts to preserve the ancient balance: it maintains the substance and foundation of the original synthesis, but the form has been changed and renovated in the light of a developing spiritual experience. This teaching does not evade the difficult problem of reconciling the full active life of man with the inner life in the highest self and spirit; it advances what it holds to be the real solution. It does not at all deny the efficacy of the ascetic renunciation of life for its own purpose, but it sees that that cuts instead of loosening the knot of the riddle and therefore it accounts it an inferior method and holds its own for the better way. The two paths both lead us out of the lower ignorant normal nature of man to the pure spiritual consciousness and so far both must be held to be valid and even one in essence: but where one stops short and turns back, the other advances with a firm subtlety and high courage, opens a gate on unexplored vistas, completes man in God and unites and reconciles in the spirit soul and Nature.” CWSA-19/Essays on the Gita/p-527-528, 7: “Veda and Vedanta are one side of the one Truth; Tantra with its emphasis on Shakti is another. In this Yoga all sides of the Truth are taken up, not in the systematic forms given them formerly, but in their essence and carried to the fullest and highest significance. But Vedanta deals more with the principles and essentials of the divine knowledge and therefore much of its spiritual knowledge and experience has been taken bodily into the Arya (Journal). Tantra deals more with forms and processes and organised powers — all these could not be taken as they were, for the integral Yoga needs to develop its own forms and processes , but the ascent of the consciousness through the centres and other Tantrik knowledge are there behind the process of transformation to which so much importance is given by me — also the truth that nothing can be done except through the force of the Mother. ” CWSA-29/Letters on Yoga-II/p-459, “The occult atmosphere of tantric pujas invokes forces that do not coincide with the completely different atmosphere and the completely different attitude of the supramental yoga.” The Mother’s Agenda/25.10.1958, 8: “Even Vaishnavism and Tantra are in the end other-worldly; mukti is the aim of their efforts and anything else could be only incidental and secondary or a result on the way.” CWSA-29/Letters on Yoga-II/p-401, “Even Tantra and Vaishnavism end in the release from life; here (in Integral Yoga) the object is the divine fulfilment of life.” CWSA-29/Letters on Yoga-II/p-400, “All the Puranic tradition, it must be remembered, draws the richness of its contents from the Tantra.” CWSA-19/Essays on the Gita-9, “The systems of the Puranas and Tantras are full of the ideas of the Sankhya, though subordinated to the Vedantic idea and mingled with many others.” CWSA-19/Essays on the Gita/p-84 9: “The ascension and descent of the Force in this Yoga accomplishes itself in its own way without any necessary reproduction of the details laid down in the books [on Tantra]. Many become conscious of the centres, but others simply feel the ascent or descent in a general way or from level to level rather than from centre to centre, that is to say, the Force descending first to the head, then to the heart, then to the navel and still below. It is not at all necessary to become aware of the deities in the centres according to the Tantrik description, but some feel the Mother in the different centres. In these things our sadhana does not cleave to the knowledge given in the books, but only keeps to the central truth behind and realises it independently without any subjection to the old forms and symbols. The centres themselves have a different interpretation here from that given in the books of the Tantriks.” CWSA-29/Letters on Yoga-II/p-459-460, 10: “The process of the Kundalini awakened rising through the centres as also the purification of the centres is a Tantrik knowledge. In our Yoga there is no willed process of the purification and opening of the centres, no raising up of the Kundalini by a set process either. Another method is used, but still there is the ascent of the consciousness from and through the different levels to join the higher consciousness above; there is the opening of the centres and of the planes (mental, vital, physical) which these centres command; there is also the descent which is the main key of the spiritual transformation. Therefore there is, I have said, a Tantrik knowledge behind the process of transformation in this Yoga.” CWSA-29/Letters on Yoga-II/p-460, “There is [in the Integral Yoga] no willed opening of the chakras, they open of themselves by the descent of the Force. In the Tantrik discipline they open from down upwards, the Muladhara first — in our Yoga, they open from up downward. But the ascent of the force from the Muladhara does take place.” CWSA-29/Letters on Yoga-II/p-460, “In the Tantra the centres are opened and Kundalini is awakened by a special process, its action of ascent is felt through the spine. Here (in integral Yoga) it is the pressure of the Force from above that awakens it (Kundalini) and opens the centres. There is an ascension of the consciousness going up till it joins the higher consciousness above. This repeats itself (sometimes a descent also is felt) until all the centres are open and the consciousness rises above the body. At a later stage it (consciousness) remains above and widens out into the cosmic consciousness and the universal Self. This is a usual course, but sometimes the process is more rapid and there is a sudden and definite opening above.” CWSA-29/Letters on Yoga-II/p-460-461, “It [a force in the navel region rising upward in a coiling, pulsating movement] is what is meant by the Kundalini rising towards the Brahmarandhra — not the whole of it, but something of it is released coiling or circling upward with vibrations (spandana) from the Muladhara. It is not always felt like that. Sometimes one simply feels currents or a Force of some kind rising up or just an ascending movement of consciousness. But in all cases it is the release of the Yogic consciousness which is shut up in the chakras and its ascent to meet the Divine Consciousness above. It is this and the corresponding descent from above that make Yogic experiences and realisations possible.” CWSA-29/Letters on Yoga-II/p-461, “It [the Kundalini] is the Yogic force asleep in the Muladhara and covered up in the other centres by the ordinary consciousness. When it is liberated, it rises up to join the Brahmic (Divine) consciousness above passing through the centres on its way.” CWSA-29/Letters on Yoga-II/p-461, “There is no Kundalini Shakti above the head. Above the head is the universal or Divine Consciousness and Force. The Kundalini is the latent power asleep in the chakras.” CWSA-29/Letters on Yoga-II/p-461, “The Energy in the Kundalini is the Mother’s.” CWSA-29/Letters on Yoga-II/p-461, “In the Yogic consciousness one is not only aware of things, but of forces, not only of forces, but of the conscious being behind the forces. One is aware of all this not only in oneself but in the universe. There is a force which accompanies the growth of this new consciousness and at once grows with it and helps it to come about and to perfect itself. This force is the Yoga shakti. It is here asleep and coiled up in all the centres of our inner being (chakras) and is at the base what is called in the Tantras the Kundalini Shakti. But it is also above us, above our head as the Divine Force — not there coiled up, involved, asleep, but awake, scient, potent, extended and wide; it is there waiting for manifestation and to this Force we have to open ourselves — to the power of the Mother. In the mind it manifests itself as a divine mind-force or a universal mind-force and it can do everything that the personal mind cannot do; it is then the Yogic mind- force. When it manifests and works in the vital or physical in the same way, it is then apparent as a Yogic life-force or a Yogic body-force. It can awake in all these forms, bursting outwards and upwards, extending itself into wideness from below; or it can descend and become there a definite power for things; it can pour downwards into the body, working, establishing its reign, extending into wideness from above, link the lowest in us with the highest above us, release the individual into a cosmic universality or into absoluteness and transcendence.” CWSA-32/The Mother with Letters on the Mother/p-192 11: “I am afraid the attempt to apply scientific analogies to spiritual or Yogic things leads more often to confusion than to anything else, — just as it creates confusion if thrust upon philosophy also. Kundalini coiled in the Muladhara is asleep, plunged in the inconscience, supporting the play of the Ignorance. Naturally if she heaves up from there, there may be a disturbance or disruption of the states of the Ignorance, but that would be rather a salutary upheaval and helpful to the purpose of Yoga. Kundalini becoming conscious rises up to meet the Brahman in the thousand-petalled lotus. A mere ejection from her uniting with the higher consciousness would hardly lead to a radical change. Of course she need not abandon connection with the physical centre altogether; but she is no longer coiled there: if she were, the great occult force residing there would not be liberated. The usual image of her risen and awake is, I believe, that of a serpent standing erect, the tail touching the lowest centre, the head the highest at the Brahmarandhra. Thus with all the centres open and active she unites the two poles, superior and inferior, of the being, the spirit with Matter.” CWSA-29/Letters on Yoga-II/p-462, 12: “Lifting the heavy curtain of the flesh He stood upon a threshold serpent-watched, And peered into gleaming endless corridors, Silent and listening in the silent heart For the coming of the new and the unknown.” Savitri-28 “Along a path of aeons serpentine In the coiled blackness of her nescient course The Earth-Goddess toils across the sands of Time.” Savitri-50 “His splendour grasped her, her puissance to him clung; She crowned the Idea a king in purple robes, Put her magic serpent sceptre in Thought’s grip, Made forms his inward vision’s rhythmic shapes And her acts the living body of his will.” Savitri-125 “The first writhings of the cosmic serpent Force Uncoiled from the mystic ring of Matter’s trance; It raised its head in the warm air of life. It could not cast off yet Night’s stiffening sleep Or wear as yet mind’s wonder-flecks and streaks, Put on its jewelled hood the crown of soul Or stand erect in the blaze of spirit’s sun.” Savitri-138 “A subtler breath quickened dead Matter’s forms; The world’s set rhythm changed to a conscious cry; A serpent Power twinned the insensible Force.” Savitri-156 “An inexorable evil’s worshipper, She made vileness great and sublimated filth; A dragon power of reptile energies And strange epiphanies of grovelling Force And serpent grandeurs couching in the mire Drew adoration to a gleam of slime.” Savitri-213 “A formless void oppressed his struggling brain, A darkness grim and cold benumbed his flesh, A whispered grey suggestion chilled his heart; Haled by a serpent-force from its warm home And dragged to extinction in bleak vacancy Life clung to its seat with cords of gasping breath; Lapped was his body by a tenebrous tongue.” Savitri-218 “A formidable voice cried from within: “Back, creature of earth, lest tortured and torn thou die.” A dreadful murmur rose like a dim sea; The Serpent of the threshold hissing rose, A fatal guardian hood with monstrous coils, The hounds of darkness growled with jaws agape, And trolls and gnomes and goblins scowled and stared And wild beast roarings thrilled the blood with fear And menace muttered in a dangerous tongue.” Savitri-489 “Two golden serpents round the lintel curled, Enveloping it with their pure and dreadful strength, Looked out with wisdom’s deep and luminous eyes.” Savitri-524 “Out of the Inconscient’s soulless mindless night A flaming Serpent rose released from sleep. It rose billowing its coils and stood erect And climbing mightily, stormily on its way It touched her centres with its flaming mouth; As if a fiery kiss had broken their sleep, They bloomed and laughed surcharged with light and bliss.” Savitri-528 “In the deep place where once the Serpent slept, There came a grip on Matter’s giant powers For large utilities in life’s little space; A firm ground was made for Heaven’s descending might.” Savitri-530 “It wandered like a lost ray of the moon Revealing to the night her soul of dread; Serpentine in the gleam the darkness lolled, Its black hoods jewelled with the mystic glow; Its dull sleek folds shrank back and coiled and slid, As though they felt all light a cruel pain And suffered from the pale approach of hope.” Savitri-585 “It poured into her navel’s lotus depth, Lodged in the little life-nature’s narrow home, On the body’s longings grew heaven-rapture’s flower And made desire a pure celestial flame, Broke into the cave where coiled World-Energy sleeps And smote the thousand-hooded serpent Force That blazing towered and clasped the World-Self above, Joined Matter’s dumbness to the Spirit’s hush And filled earth’s acts with the Spirit’s silent power.” Savitri-665, 13: The Mother’s Agenda/4.11.1958, 14: “In the integral Yoga psychical experience, especially of the kind associated with what is often called occultism and savours of the miraculous, should be altogether subordinated to spiritual truth and wait upon that for its own interpretation, illumination and sanction. But even in the purely spiritual domain, there are experiences which are partial and, however attractive, only receive their full validity, significance or right application when we can advance to a fuller experience.” CWSA-24/The Synthesis of Yoga/p-778-779, 15: “Accordingly when we rise from mind to supermind, the new power of consciousness does not reject, but uplifts, enlarges and transfigures the operations of our soul and mind and life. It exalts and gives to them an ever greater reality of their power and performance. It does not limit itself either to the transformation of the superficial powers and action of the mind and psychic parts and the life, but it manifests and transforms also those rarer powers and that larger force and knowledge proper to our subliminal self that appear now to us as things occult, curiously psychic, abnormal. These things become in the supramental nature not at all abnormal but perfectly natural and normal, not separately psychic but spiritual, not occult and strange, but a direct, simple, inherent and spontaneous action. The spirit is not limited like the waking material consciousness, and the supermind when it takes possession of the waking consciousness, dematerialises it, delivers it from its limits, converts the material and the psychic into the nature of the spiritual being.” CWSA-24/The Synthesis of Yoga/p-841, 16: “There are however two different kinds of action of these inner ranges of the consciousness. The first is a more outer and confused activity of the awakening subliminal mind and life which is clogged with and subject to the grosser desires and illusions of the mind and vital being and vitiated in spite of its wider range of experience and powers and capacities by an enormous mass of error and deformations of the will and knowledge, full of false suggestions and images, false and distorted intuitions and inspirations and impulses, the latter often even depraved and perverse, and vitiated too by the interference of the physical mind and its obscurities. This is an inferior activity to which clairvoyants, psychists, spiritists, occultists, seekers of powers and siddhis are very liable and to which all the warnings against the dangers and errors of this kind of seeking are more especially applicable. The seeker of spiritual perfection has to pass as quickly as possible, if he cannot altogether avoid, this zone of danger, and the safe rule here is to be attached to none of these things, but to make spiritual progress one’s sole real objective and to put no sure confidence in other things until the mind and life soul are purified and the light of the spirit and supermind or at least of the spiritually illumined mind and soul are shed on these inner ranges of experience. For when the mind is tranquillised and purified and the pure psyche liberated from the insistence of the desire soul, these experiences are free from any serious danger, — except indeed that of limitation and a certain element of error which cannot be entirely eliminated so long as the soul experiences and acts on the mental level. For there is then a pure action of the true psychical consciousness and its powers, a reception of psychical experience pure in itself of the worse deformations, although subject to the limitations of the representing mind, and capable of a high spiritualisation and light. The complete power and truth, however, can only come by the opening of the supermind and the supramentalising of the mental and psychical experience.” CWSA-24/The Synthesis of Yoga-874-875, 17: The Mother’s Agenda/Vol-1/417, 18: The Mother’s Agenda-4/134, 19: “Sri Krishna has shown me the true meaning of the Vedas, not only so, but he has shown me a new Science of Philology showing the process and origins of human speech so that a new Nirukta can be formed and the new interpretation of the Veda based upon it. He has also shown me the meaning of all in the Upanishads that is not understood either by Indians or Europeans. I have therefore to re-explain the whole Vedanta and Veda in such a way that it will be seen how all religion arises out of it and is one everywhere. In this way it will be proved that India is centre of the religious life of the world and its destined saviour through the Sanatana Dharma.” Sri Aurobindo/SABCL-27/433-34, “And then what Krishna must I challenge, — the Krishna of the Gita who is the transcendent Godhead, Paramatma, Parabrahma, Purushottama, the cosmic Deity, master of the universe, Vasudeva who is all, the immanent in the heart of all creatures, or the Godhead who was incarnate at Brindavan and Dwarka and Kurukshetra and who was the guide of my Yoga and with whom I realised identity?” CWSA-35/Letters on Himself and the Ashram-p-431-432, 20: “When I returned from Japan and we began to work together, Sri Aurobindo had already brought the Supramental light into the mental world and was trying to transform the Mind. ‘It’s strange,’ He said to me, ‘it is an endless work! Nothing seems to get done—everything is done and then constantly has to be done all over again.’ Then I gave Him my personal impression, which went back to the old days with Theon: ‘It will be like that until we touch bottom.’ So instead of continuing to work in the Mind, both of us (I was the one who went through the experience…how to put it? …practically, objectively; He experienced it only in His consciousness, not in the body—but my body has always participated), both of us descended immediately (it was done in a day or two) from the Mind into the Vital, and so on quite rapidly, leaving the Mind as it was, fully in the light but not permanently transformed.” The Mother’s Agenda/Vol-2/379, 21: “I think I made this experiment in 1904, so when I arrived here it was all a work accomplished and a well-known domain; and when the question of finding the Supermind came up, I had only to resume an experience I was used to – I had learned to repeat it at will, through successive exteriorizations. It was a voluntary process.” The Mother’s Agenda/ November 7, 1961, 22: “There is no difference between the Mother’s path and mine ; we have and have always had the same path, the path that leads to the supramental change and the divine realisation; not only at the end, but from the beginning they have been the same…The attempt to set up a division and opposition of this kind, putting the Mother on one side and myself on another and opposite or quite different side, has always been a trick of the forces of the Falsehood when they want to prevent a sadhaka from reaching the Truth. Dismiss all such falsehoods from your mind.” CWSA-32/The Mother with Letters on the Mother-81, “I wrote once before that these ideas about the separation between the Mother and myself and our paths being different or our goal different are quite erroneous. Our path is the same; our goal too is the same — the Supramental Divine. ” CWSA-32/The Mother with Letters on the Mother-81, “When in your heart and thought you will make no difference between Sri Aurobindo and me, when to think of Sri Aurobindo will be to think of me and to think of me will mean to think of Sri Aurobindo inevitably, when to see one will mean inevitably to see the other, like one and the same Person, - then you will know that you begin to be open to the supramental force and consciousness. ” The Mother’s Centenary Works/Vol-13/p-32 23: “And so I looked. "Is it something particular to this body?" I wondered. To everyone who has lived closely with it, my body gives the impression of two things: (1) a very concentrated, very stubborn will, and ...(2) such endurance! Sri Aurobindo used to tell me he had never dreamed a body could have such endurance. And that's probably why. But I don't want to curtail this ability in any way, because it is (1) a CELLULAR will, and (2) a cellular endurance too – which is quite intriguing. It's not a central will and central endurance (that's something else altogether) – it's cellular. That's why Sri Aurobindo used to tell me this body had been specially prepared and chosen for the Work – because of its capacity for obstinate endurance and will. But that's no reason to exercise this ability uselessly! So I am making sure it relaxes now; I tell it constantly, " Now, now! Just let go! Relax, have some fun, where's the harm in it?" I have to tell it to be quiet, very quiet. And it's very surprised to hear that: "Ah! Can I live that way? I don't have to hurry? I can live that way?"” The Mother’s Agenda-January-1, 1962, 24: CWSA-32/The Mother with Letters on the Mother/-p-50, 25: CWSA/24/The Synthesis of Yoga/p-613, 26 : The Gita-4.3, 27: The Mother-1, 28 : The Mother-57, 29: CWSA/19/Essays on the Gita/p-556, 30: The Mother-2, 31: The Mother-61-62, 32 : CWSA-22/The Life Divine/p-1060, 33: CWSA-22/The Life Divine/p-1080, 34: CWSA-32/The Mother with Letters on the Mother/p-13, 35: CWSA-32/The Mother with Letters on the Mother/p-3, 36: CWSA-32/The Mother with Letters on the Mother/p-26, 37: CWSA-32/The Mother with Letters on the Mother/p-25, 38: CWSA-32/The Mother with Letters on the Mother/p-23, 39: CWSA-22/The Life Divine/p-963-64, 40: CWSA-22/The Life Divine/p-940, 41: CWSA-23/The Synthesis of Yoga/p-392, 42: CWSA-32/The Mother with Letters on the Mother/p-14, 43: CWSA-19/Essays on the Gita-162, 44: “It is binding on the developing (Soul) but not yet perfectly developed individual in the shape of social duty, family obligation, communal or national demand, so long as it is not in conflict with his growing sense of the higher Right. But the sadhaka of the Karmayoga will abandon this also to the Lord of works. After he has made this surrender, his social impulses and judgments will, like his desires, only be used for their exhaustion or, it may be, so far as they are still necessary for a time to enable him to identify his lower mental nature with mankind in general or with any grouping of mankind in its works and hopes and aspirations. But after that brief time is over, they will be withdrawn and a divine government will alone abide. He will be identified with the Divine and with others only through the divine consciousness and not through the mental nature.” CWSA/23/The Synthesis of Yoga-210-11, “Hatred and disliking and scorn and repulsion, clinging and attachment and preference are natural, necessary, inevitable at a certain stage: they attend upon or they help to make and maintain Nature’s choice in us. But to the Karmayogin they are a survival, a stumbling-block, a process of the Ignorance and, as he progresses, they fall away from his nature. The child-soul needs them for its growth; but they drop from an adult (Soul) in the divine culture.” CWSA/23/The Synthesis of Yoga-223, “The fruit we covet may be a reward of internal pleasure; it may be the accomplishment of some preferred idea or some cherished will or the satisfaction of the egoistic emotions, or else the pride of success of our highest hopes and ambitions. Or it may be an external reward, a recompense entirely material, wealth, position, honour, victory, good fortune or any other fulfilment of vital or physical desire. But all alike are lures by which egoism holds us. Always these satisfactions delude us with the sense of mastery and the idea of freedom, while really we are harnessed and guided or ridden and whipped by some gross or subtle, some noble or ignoble, figure of the blind Desire that drives the world.” CWSA-23/The Synthesis of Yoga-102, “There is too, on a higher level, the equality of the stoic, the equality of a devout resignation or a sage detachment, the equality of a soul aloof from the world and indifferent to its doings. These too are insufficient; first approaches they can be, but they are at most early soul-phases only or imperfect mental preparations for our entry into the true and absolute self-existent wide evenness of the spirit.” CWSA-23/The Synthesis of Yoga-103, 45: The Mother’s Agenda/10.08.1960, 46: CWSA-22/The Life Divine/p-906-907, 47: The Mother/Questions and Answers, TMCW- 7/267,48: “In its nature and law the Overmind is a delegate of the Supermind Consciousness, its delegate to the Ignorance. Or we might speak of it as a protective double, a screen of dissimilar similarity through which Supermind can act indirectly on an Ignorance whose darkness could not bear or receive the direct impact of a supreme Light. Even, it is by the projection of this luminous Overmind corona that the diffusion of a diminished light in the Ignorance and the throwing of that contrary shadow which swallows up in itself all light, the Inconscience, became at all possible. For Supermind transmits to Overmind all its reali- ties, but leaves it to formulate them in a movement and according to an awareness of things which is still a vision of Truth and yet at the same time a first parent of the Ignorance. A line divides Supermind and Overmind which permits a free transmission, allows the lower Power to derive from the higher Power all it holds or sees, but automatically compels a transitional change in the passage. The integrality of the Supermind keeps always the essential truth of things, the total truth and the truth of its individual self-determinations clearly knit together; it maintains in them an inseparable unity and between them a close interpen- etration and a free and full consciousness of each other: but in Overmind this integrality is no longer there. And yet the Over- mind is well aware of the essential Truth of things; it embraces the totality; it uses the individual self-determinations without being limited by them: but although it knows their oneness, can realise it in a spiritual cognition, yet its dynamic movement, even while relying on that for its security, is not directly determined by it. Overmind Energy proceeds through an illimitable capacity of separation and combination of the powers and aspects of the integral and indivisible all-comprehending Unity. It takes each Aspect or Power and gives to it an independent action in which it acquires a full separate importance and is able to work out, we might say, its own world of creation.” CWSA-21/The Life Divine/p-293 Om Tat Sat Download this WEB PAGE in PDF Format: "Now, you know that Sri Aurobindo and I are always one and the same consciousness, one and the same person. Only, when this unique force or presence is felt in your individual consciousness, it assumes different forms or appearances depending upon your temperament, your aspirations, your needs, the particular cast of your nature. Your individual consciousness is like a filter, a pointer, as it were; it makes a choice and settles upon one possibility in the infinity of divine possibilities. In truth, the Divine gives to each one exactly what he expects from Him. If you believe the Divine to be distant and cruel, He will be distant and cruel, because it may be necessary for your supreme wellbeing to feel the wrath of God. He will be Kali’ for the worshippers of Kali, and bliss for the bhakta. He will be the All-Knowledge of seekers after Knowledge, the Transcendent Impersonal of the illusionist. He will be an atheist for the atheist, and the love of the lover. He will be fraternal and near, an ever faithful friend, ever helpful, to those who feel him as the inner guide of each movement, at each minute. And if you believe that He can erase everything, He will erase all your faults, all your errors, tirelessly, and at each moment you will feel his infinite Grace. In truth, the Divine is what you expect of Him in your deep aspiration. The Mother The Mother's Agenda/Vol-1/Undated 1957 “There is no difference between the Mother’s path and mine; we have and have always had the same path, the path that leads to the supramental change and the divine realisation; not only at the end, but from the beginning they have been the same…The attempt to set up a division and opposition of this kind, putting the Mother on one side and myself on another and opposite or quite different side, has always been a trick of the forces of the Falsehood when they want to prevent a sadhaka from reaching the Truth. Dismiss all such falsehoods from your mind.” Sri Aurobindo CWSA-32/The Mother with Letters on the Mother-81 “I wrote once before that these ideas about the separation between the Mothe r and myself and our paths being different or our goal different are quite erroneous. Our path is the same; our goal too is the same — the Supramental Divine. ” Sri Aurobindo CWSA-32/The Mother with Letters on the Mother-81,

The Ashram in Brief “That is exactly what Sri Aurobindo wanted and attempted; he used to say, “If I can find a hundred people, it will be enough for my purpose.” The Mother The Mother's Agenda 16.09.1964 "If there is an opposition between the spiritual life and that of the world, it is that gulf which he (a Sadhaka of integral Yoga) is here to bridge, that opposition which he is here to change into a harmony. If the world is ruled by the flesh and the devil, all the more reason that the children of Immortality should be here to conquer it for God and the Spirit. If life is an insanity, then there are so many million souls to whom there must be brought the light of divine reason; if a dream, yet is it real within itself to so many dreamers who must be brought either to dream nobler dreams or to awaken; or if a lie, then the truth has to be given to the deluded." Sri Aurobindo CWSA-23/The Synthesis of Yoga/p-327-328, Sri Aurobindo’s requirements of one hundred perfect instruments are those who live in cosmic Consciousness, by whose pressure all objective life will become part of the subjective existence and they realise, perceive, feel, see and hear only the Divine in every way; in all forms and all happenings of the world are taking place within their vast universal Self. Their outer surface Nature is a concentration and radiation of silence, calm, stillness and peace. ‘To grow in the spirit is the greatest help one can give to others, for then something flows out naturally to those around that helps them.’¹²⁵ The ‘special work’¹²⁶ of integral Yoga is ‘of bringing down the higher consciousness with all its effect for the earth’¹²⁶ without ‘too eager to help others,’¹²⁵ without ‘accepting the nature of man and the world as it is’¹²⁶ and by standing ‘apart from the rest of the world.’¹²⁶ Integral Yoga proposes that Universalised Consciousness is the outcome of a long movement of Consciousness between Psychic and Spiritual planes replacing the earlier slow evolution of consciousness between three modes of Nature, Gunas and in this vast Consciousness (1) equality becomes perfect and consecration becomes complete and absolute, or this surrender of whole being ‘has to be accomplished slowly and with difficulty by the being itself before the supramental transformation can become at all possible;’¹⁴⁸ ‘A perfect equality not only of the self, but in the nature’¹⁴⁷ is also the sign of universalized consciousness; (2) exclusive concentration of Mind is replaced with the faculty of Multiple-concentrations; thus one can pursue triple Yoga of Karma, Jnana and Bhakti simultaneously and ceaselessly, (3) transformation of human Nature into Divine Nature is practicable, as in this Consciousness the World is inseparable from the individual; with the activation of cosmic Self, Savitri had this experience, 'all changed within her and without.'¹⁵⁰ (4) His time and space experience is completely different from ordinary man subjected to three gunas, the latter lives in the present succession of moments oblivious of his past and future and his little habitation of space is separated from the world and the former lives in the triple time of past, present and future and the whole world lives within his cosmic Self; his universalised Spirit can move backward towards the past of this birth and past births and illumine the obscure corners of his Subconscient and Inconscient sheaths and his Spirit can travel forward in time to call down all future possiblities to present moment; (5) outer wandering and movement reduces and is replaced by the more and more inner wandering of Soul which shows interest only in eternal things and 'In every shrine it cries for the clasp of God'¹⁴⁹; (6) in this Cosmic Consciousness, Matter is real to Spirit, Spirit is real to Matter and Matter is reconciled with Spirit in order to resolve all world problem; (7) his universal Love needs no external aid and expression or 'Loved all and spoke no word and made no sign,' (Savitri-358) (8) in addition to his own individual suffering, he is ready to bear a part of earth's heavy burden and suffering and ‘only the self-ruler (swarat ) and master man (samrat ) can help, in leading the human race forward spiritually towards this consummation and towards some image of a greater divine truth in their personal and communal existence. He becomes a light and power of the Truth to which he has climbed and a means for others’ ascension;’¹⁵¹ he will be fully aware himself with two Avatar's action, that of (a) “A million wounds gape in his (Avatar’s) secret heart" (Savitri-446) and (b) "Are there not still a million fights to wage?" (Savitri-687) (9) He will not remain indifferent to the people dying everyday and every moment, rather he will maintain the ceaseless movement of inner Consciousness in harmonising and changing the destiny of the race in the Spirit 'The ages have not made her passion less; No victory she admits of Death or Fate;' (Savitri-354) and thus, (10) a fitness has arrived for ascension into still higher Supramental Consciousness. The immediate preoccupation of these few instruments of Truth who are concerned with Integral Yoga will be the increase and accumulation of Soul Force through the fourfold Divine union that of Jivatma’s union with Paramatma, Jivatma’s union with Para-prakriti, Paramatma’s union with Para-prakriti and Para-prakriti’s union with Apara-prakriti . This accumulation or multiplication of Soul Power to transform the lower Nature is identified by Sri Aurobindo as 'the utmost importance in the Yoga of self-perfection.'¹⁵⁴ Their action on the world will be largely inner subjective action dictated by the power of triple-time of the Spirit and they will accumulate Spiritual energy to such an extent that the Transcendent Divine forces of oceanic proportion¹⁴⁵ will invade the earth’s dark Inconscient rock from above, within and below. The danger of the Inconscient Sheath swallowing the whole earth to its dark breast perpetually stands as an evolutionary threat and barrier. Earth is to be saved from life’s immense desire and destructive Forces from their ‘bleeding roots’¹²⁸ through the invasion of strong affirmative Spiritual forces from below the feet, ("The secret God beneath the threshold dwells." Savitri-68) within the Psychic being, ("In a human breast her occult presence lived;" Savitri-275) around the universal Self ("His gates to the world were swept with seas of light." Savitri-236) and above the head, ("With the Truth-Light strike earth’s massive roots of trance," Savitri-72) (“It (dynamic Spirit) is within, below, without, above.” Savitri-98 ) and to keep this action active and its growing intensity is the responsibility of few fit channels of human instruments. A Spiritual fence of protection is to be built, which at present is confined to a few privileged Souls, who will admit ‘through its gates only such activities as consent to undergo the law of the spiritual transformation.’¹³⁸ This protective Spiritual wall ("An inner wall of silence could be built," Savitri-187) will extend itself to cover the whole of humanity. Or a ‘golden tower’⁶⁵ of protection is built in the subtle world with the help of ‘flame child’⁶⁵ who are prepared Souls, ready to become channels of a vast inflow of Supreme Ananda . Integral Yoga aims at a comprehensive solution or all-time panacea of all the problems of existence through complete immunisation of disease, decay, sorrow, dissidence and strife and the process of inoculation begins at an individual and collective level, depending on the degree of restoration of harmony and opening towards a comprehensive Concentration. A safe passage in the subtle world is to be made in order to help living and dead Souls⁹⁸ so that they can easily travel different planes of Consciousness for their Souls' training and arrive at the Psychic plane and cosmic Self for their accumulation of Spiritual energy and rebirth, respectively. At the same time, the Yoga Shakti must drive out all tamasic forces to eliminate poverty, illiteracy, and malnutrition of the body from the whole of the race and drive out all rajasic forces to eliminate all discordant human action of violence, destructive aggression, tyranny of beast wrath, hatred, injurious brutality, corruption, bottomless ingratitude that disfigure earth nature ("Proclaiming a panacea for all Time’s ills" Savitri-198) and enjoyments of temporal nature. Those destined Souls for the Divine work will protect and guard the earth in three stages. First, they will have a ‘vision and knowledge of the triple time’¹²² or partial/complete foreknowledge of immediate future doom and holocaust of individual, state, national and universal proportion ‘by going back from the surface physical mind to the psychic and spiritual consciousness;’¹²² secondly, they keep the concentration alive to reduce and minimise the quantum of such catastrophe through the intervention of the overhead Divine Grace or vibration of Harmony of which they are conscious channel; thirdly, they will maintain the effort to completely annul the root of all such destruction and vibration of disorder through intervention and invasion of Supreme Harmony and Light ("He tore desire up from its bleeding roots" Savitri-318) to the yet untouched dark province of Subconscient and Inconscient Sheaths. A conscious movement of Consciousness between the Psychic and Spiritual planes can liberate¹⁴⁴ distant unknown living and dead Souls from the subjugation of their imperfection and untransformed Nature and, thus, the purpose of invisible self-expansion through self-concentration or the liberated Souls liberating others is accomplished. The steps through which they will immediately control the world event through the evolution of preliminary Psychic and Spiritual faculties are: - 1) The perception, thoughts, feelings and happenings of world events which are entirely guided by forces of Ignorance, are gathered directly through vision without the aid of any external means of communication like telephone, newspaper and internet, etc, or ‘of establishing a direct communication between mind and mind without the aid of the physical organs and the limitations they impose on our consciousness.’¹²³ ‘The psychical consciousness, as it develops, makes us aware of the great mass of thoughts, feelings, suggestions, will impacts, and influences of all kinds that we are receiving from others or sending to others or imbibing from and throwing into the general mind atmosphere around us.’¹²⁴ The outer aid is useful only to verify the degree of accuracy of the direct inner vision. 2) Harmonised vibrations of thoughts and feelings or Spiritual idea force formulating itself in the world are communicated to them (individual and group) by secret unspoken words, transmission of will-power, and Spiritual Influence which are already tuned with the Divine-Will. Or as the Psychic being ‘evolves in power, precision and clearness, we are able to trace these to their source or feel immediately their origin and transit to us and direct consciously and with an intelligent will our own messages.’¹²⁴ Or the ‘spiritual inner consciousness has then to deal with these (dark and obscure) influences in such a way that, as soon as they approach or enter (the Spiritual realm), they become either obliterated and without result or transformed by their very entry into its own mode and substance.’¹²⁹ 3) Silent compulsion on them to act according to these communicated ideas, power of the heart and dynamic life forces. ‘There is necessarily a commerce here between disparate influences: the inner spiritual influence is met by quite opposite influences strong in their control of the present world-order; the new spiritual consciousness has to bear the shock of the dominant and established unspiritualised powers of the Ignorance.’¹²⁹ As a result, the single and multiple results are experienced through the power of the Self and the development of essential and multiple Concentrations. The Nature of living of a Spiritual man will be ‘an accomplished inner existence whose light and power will take perfect body in the outer life.’¹³⁰ 4) They will be egoless transparent instruments to determine the events, actions and results of action of objective life throughout the world by the pure intervention of their subjective subtle-physical existence and silent Will-Power of multiple Concentrations. Their ‘environmental being must be so steeped in the spiritual light and spiritual substance that nothing (no world influence) can enter into it without undergoing this transformation…’¹²⁹ So, through frequent/constant increase of invasion of vibration of Order and permeation of a superior Harmony into the Inconscient, Subconscient and material life, the world would move towards the process of transformation. ‘Supreme Love eliminates all problems, even the problem of creation...But the world is not ready yet, it may take a few thousand years.’⁹⁵ If a Sadhak attains Cosmic Consciousness, then he must pursue sadhana in secrecy and silence . His presence will be intolerable for the common man habituated to the three Gunas , because of the undulation of his life between waking and non-waking trances. This particular double nature is that, (He (King Aswapati) travels on through waking and through sleep.” Savitri-72) ‘Universal he is all,--transcendent, none.’¹⁴¹ When he lives in universal Self, he becomes very intimate with all; when he lives in transcendent Consciousness, he goes beyond all these relations or ‘A distance severed her from those most close.’¹⁴¹ This double undulation is unbearable to the common man’s righteousness. A Sadhak's outward appearance will be marked with Truth-Power or the ‘sound of infinity’¹⁴² in his voice and his eyes will shine with the ‘light of things beyond.’¹⁴² To recapitulate, this highlights the difficulty for a person of common understanding to accept or tolerate someone living in the simultaneous reality of immanent universality and transcendent isolation after achieving Cosmic Consciousness. Thus, Sri Aurobindo’s vision of creating ‘a new world, a new humanity, a new society expressing and embodying the new consciousness’⁹⁴ is in the process of realisation by reconciliation of Spirit with Matter and by harmonisation of the body with the Soul. This is a task offered to the most conscious individual through realisation of the Soul as the centre of the World, an extension of his cosmic existence and its objective manifestation in the form of a Divine Centre or the emergence of a formative and affirmative Ashram living. OM TAT SAT References are available in the Manuscript ‘The Divine Bliss ’ (page 452). SUBCONSCIENT TRANSFORMATION “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. ( “A golden fire came in and burned Night’s heart;" Savitri-601 ) But I have an impression – a very acute impression – that this phenomenon is going on all the time, all the time, everywhere, in a minuscule, infinitesimal way (gesture of a twinkling infiltration), and that in certain circumstances or conditions that are visible (visible to this vision: it's a sort of luminous swelling (of brain)– I can't explain), then, the mass of infiltration is sufficient to give the impression of a miracle. But otherwise, it's something going on all the time, all the time, all the time, continuously, ("A mystic slow transfiguration works.” Savitri-632, or "Its faint infiltration drilled the blind deaf mass;" Savitri-601) in the world (same twinkling gesture), like an infinitesimal amount of Falsehood replaced by Light ... Falsehood replaced by Light ... constantly…And this Vibration (which I feel and see) gives the feeling of a fire. ("Threatened (falsehood) with this faint beam of wandering Truth" Savitri-585, or "A conscious Vast fill the old dumb brute Space." Savitri-100 replacing the earlier experience "No wandering ray of Heaven can enter there." Savitri-226) That's probably what the Vedic Rishis translated as the "Flame" – in the human consciousness, in man, in Matter. They always spoke of a "Flame." It is indeed a vibration with the intensity of a higher fire… The body even felt several times, when the Work was very concentrated or condensed, that it is the equivalent of a fever .” The Mother The Mother’s Agenda-25th March-1964 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 and Inconscient wait Her largest unfinished task. The Mother's above ceaseless dynamic Divine union and Subconscient transformation experience are identified as the Supreme Word, Mahavakya , of The Mother's Agenda and to be a participant in this universal Yoga is identified as an exceptional privilege. The whole of humanity is now going through this Subconscient transformation unconsciously and a few prepared vessels are going through this large/slow, constant permeation consciously. Or as hinted in Savitri, “Always the power poured back like sudden rain, Or slowly in his breast a presence grew;” (Savitri-35) Sri Aurobindo proposes that this "descent of the supramental which is not known to any religion are the sole things which will be the foundation of the work of the future,” (CWSA-35/Letters on Himself and the Ashram/p-701) and this "divine Force is at work and will choose at each moment what has to be done or has not to be done, what has to be momentarily or permanently taken up, momentarily or permanently abandoned." (CWSA-23/The Synthesis of Yoga/-186-187) When they (Savitri and Satyavan ) enter Spiritual union in the Inconscient Self and Subconscient Self, the Supramental Divine Force emerges from below the feet and rushes towards the physical, vital and mental sheaths. As the feet are the farthest domain from the complexity of the mind, whose centre is the head, and the head obstructs the free flow of higher Divine forces, so this passage is recognised as a more important means of transformation action and this hidden light is ‘a sea of the secret Superconscience.’ ⁶⁵ Thus “The bliss which sleeps in things” ³⁹ shall strive to wake and ‘A soul shall wake in the Inconscient’s house.’ ⁶⁶ Thus awakening of Supramentalised Inconscient Self is identified as the ‘last transcendent power’ ⁸² and a field of ‘last and mightiest transformation’ ⁸³ and thus a ‘grand solution’ ⁸⁴ is uncovered where ‘the heights of mortal effort end.’ ⁸⁴ The Mother recounts, “for the first time the Supramental light entered directly into my body, without passing through the inner beings. It entered through the feet and it climbed up and up. And as it climbed, the fever also climbed because the body was not accustomed to this intensity. As all this light neared the head, I thought I would burst and that the experience would have to be stopped…” ⁹⁵ Thus, one no longer depends on Supramntal intervention from above for the transformation action of surface mind, life and body ("A Force came down into his mortal limbs," Savitri-79, "A divine force shall flow through tissue and cell" Savitri-710) but it will also take place more vigorously from within the Supramentalised Psychic heart centre (His vast Truth wake within and know and see...Then mortal nature change to the divine.” Savitri-476) ("This (transformation of Nature) can be done from within by an invisible action through the psychic entity and the psychic personality; a consciously felt descent from above is not indispensable.” CWSA-22/The Life Divine/p-967) and most vigorously from below the feet by the opening of Subconscient Self ("Whose priceless value could have saved the world.” Savitri-42) and Inconscient Self ("A grand solution closed the long impasse" Savitri-89). In Savitri , Sri Aurobindo has hinted about 'single protection,' 'double protection' and 'multiple protection' of the Divine, about which we should be aware. Single protection is extended through the Psychic being: "Only were safe who kept God in their hearts" (Savitri-211). The Divine tells Savitri that most human beings live like brutes and do not discover the infinite Light above the head and immense Light below the feet or man, in general, is ‘A swimmer lost between two leaping seas.’⁶⁹ Or ‘like an infant spirit unaware…. of two consenting worlds.’⁷² The man of Ignorance does not enjoy the double protection of the Divine through non-opening of the above double doors or 'Protecting no more a dual eternity.' (Savitri-82) And those who realise Psychic Being in the heart, they feel in Savitri's language, ‘Our life is entrenched between two rivers of Light.’⁷⁰ If a Sadhak realises the universalisation of Psychic and Spiritual Beings, then ‘His gates to the world were swept with seas of light’⁷¹ from both ends or he is assured a vast security or multiple protection by the Spiritual experience, 'Heaven’s leaning down to embrace from all sides earth.' (Savitri-716) Through knowledge and awareness of the relation between static Matter and dynamic Spirit or by the knowledge of the Wheel of Works , he will be able to reconcile Matter with Spirit. OM TAT SAT References are available in the Manuscript ‘The Divine Bliss ’ (page 291, 34-35). Download this WEB PAGE as a PDF file: ASHRAM IN DETAIL "The power to do nothing, which is quite different from indolence, incapacity or aversion to action and attachment to inaction, is a great power and a great mastery; the power to rest absolutely from action is as necessary for the Jnanayogin as the power to cease absolutely from thought, as the power to remain indefinitely in sheer solitude and silence and as the power of immovable calm. Whoever is not willing to embrace these states is not yet fit for the path that leads towards the highest knowledge; whoever is unable to draw towards them, is as yet unfit for its acquisition. " Sri Aurobindo CWSA-23/The Synthesis of Yoga/p-347 READ MORE >> THE HIERARCHIES OF ASHRAM LIVING "To open oneself to the supracosmic Divine is an essential condition of this integral perfection; to unite oneself with the universal Divine is another essential condition. Here the Yoga of self-perfection coincides with the Yogas of knowledge, works and devotion; for it is impossible to change the human nature into the divine or to make it an instrument of the divine knowledge, will and joy of existence, unless there is a union with the supreme Being, Consciousness and Bliss and a unity with its universal Self in all things and beings. A wholly separative possession of the divine nature by the human individual, as distinct from a self-withdrawn absorption in it, is not possible. " Sri Aurobindo CWSA-24/The Synthesis of Yoga/p-622 READ MORE >> THE WORLD HINDU WISDOM MEET-2014 “A perfect self-expression of the spirit is the object of our terrestrial existence. This cannot be achieved if we have not grown conscious of the supreme Reality; for it is only by the touch of the Absolute that we can arrive at our own absolute. But neither can it be done to the exclusion of the cosmic Reality: we must become universal , for without an opening into universality the individual remains incomplete.” Sri Aurobindo CWSA-22/The Life Divine/p-706 READ MORE >> If an individual is having direct contact with the Divine and if he utilises this Dynamic Divine union initially for individual transformation of Nature and finally for world transformation, then a Divine Centre or Ashram is born. Integral Yoga foresees a hierarchy of a collective body with one liberated Soul at its centre, known as the ‘Divine Centre ,’ or collective group with more than one liberated Gnostic Soul or ‘spread beyond the individual’ known as the ‘Gnostic Centre ’ or a Centre without Soul Centre/Central Representative, known as ‘priestless shrine’ where all are liberated souls, identified as ‘virgin bridals of the dawn’ symbolising the purity of collective living or ‘citizens of that mother State’ symbolising selfless Spiritual fosterers or ‘nude god-children’ who ‘steeped existence in their youth of soul.’ The action of the Divine Mother in a rare ‘priestless shrin e’ beyond the Divine Centre will be the pursuit of the Divine in isolation, alone, without the aid of collectivity, without the law of collective living, without the help of fixed Shastra and the flow of the Transcendent and Universal Divine Love will be further reinforced through realisation of ‘seven-fold Personal Divine Love.’ (Ref: The Synthesis of Yoga-58, 90, Savitri-368, 401, 262, 126, 127) Before meeting Paramatma Satyavan, Paraprakriti Savitri came across twelve types of liberated Souls, who were having Divine realisations in twelve specialised fields. They were satisfied with their partial Spiritual achievements and were considered unfit to hold Savitri’s comprehensive Divine Love, and hence Virgins’ Fortress could not be dreamed with these liberated Souls. These Master Souls were fit to build Ascetics’ Fortress, Divine Centre and Gnostic Centre. To hold Savitri’s comprehensive Divine Love or ‘hold God’s birth,’ a Soul is ‘made ready through a thousand years.’ Before discovering a Virgins’ Fortress without, one has to discover a Virgins’ fortress within, of meeting ground of Paramatma and Paraprakriti in the heart centre or ‘The incarnate dual Power shall open God’s door, Eternal supermind touch earthly Time. ' The Soul's Fortress can be invaded and conquered by the Supreme Lord from above who is symbolised here as 'unexpected king.' In a Virgins' Fortress, a Sadhak or Savitri within will live alone, unclaimed, untouched, king of itself within and possessed and invaded by the flood of Divine Force from above the head and below the feet or 'A captive Life wedded her conqueror.' (Refer Savitri-382, 398, 705, 87, 125) If an individual has a thorough knowledge of the movement of ascending and descending Consciousness, then 'even if he were shut up in a prison and saw nobody and never moved out, still would he do the work,' of bridging the gulf between this material world and future Supramental world. 'He does not need to be recognised, he need have no outward power in order to be able to establish this conscious connection.' His action can begin from his heart centre which is universalised as the Divine Centre of the world and can culminate with the perfection of the human race. This is a task offered to the last Avatar to accomplish. The task of successive Instruments and Emanations is to illumine partly the Subconscient and Inconscient Sheaths. (Refer: TMCW-3/Questions and Answers-1929 to 1931/p-179) "So people who want to lead a special life or have a special organization to have (Spiritual) experiences, that's quite silly – the greatest possible diversity of experiences is at your disposal every minute, every minute. Only you must learn not to have a mental ambition for "great" things." "...whatever the circumstances may be, even apparently the worst, if you are in the true attitude and have the true consciousness, it doesn’t matter in the least for your inner progress,..." (Ref: The Mother’s Agenda/20.11.1963, The Mother's Agenda/10.12.1969)

Sri Aurobindo's Consciousness "His consciousness dived into inconscient depths," Savitri-621 “The consciousness is like a ladder: at each great epoch there has been one great being capable of adding one more step to the ladder and reaching a place where the ordinary consciousness had never been. It is possible to attain a high level and get completely out of the material consciousness; but then one does not retain the ladder, whereas the great achievement of the great epochs of the universe has been the capacity to add one more step to the ladder without losing contact with the material, the capacity to reach the Highest and at the same time connect the top with the bottom instead of letting a kind of emptiness cut off all connection between the different planes. To go up and down and join the top to the bottom is the whole secret of realisation, and that is the work of the Avatar. Each time he adds one more step to the ladder there is a new creation upon earth.... The step which is being added now Sri Aurobindo has called the Supramental; as a result of it, the consciousness will be able to enter the supramental world and yet retain its personal form its individualisation and then come down to establish here a new creation.” The Mother The Mother’s Centenary Works/Vol.3/p-178-179, “Sri Aurobindo is constantly in the subtle physical, very active there. I see him almost daily, and last night I spent many hours with him... If you become conscious in the subtle physical you will surely meet him, it is what he called the true physical — it has nothing to do with the psychic.” The Mother TMCW/Words of the Mother-1/p-13 Sri Aurobindo’s Consciousness “…what Sri Aurobindo represents in the world’s history, is not a teaching, not even a revelation; it is a decisive action direct from the Supreme. And I am just trying to fulfill that action.”²² The Mother “Sri Aurobindo is the Lord, but only a part of the Lord, not the Lord of His totality because the Lord is All—all that is manifested and all that is not manifested. There is nothing that is not the Lord..., but those who are conscious of the Lord are very rare. And this unconsciousness of the creation is what constitutes its Falsehood.”¹⁸ The Mother “Sri Aurobindo is an emanation of the Supreme who came on earth to announce the manifestation of a new race and a new world: the Supramental. Let us prepare for it in all sincerity and eagerness.”²³ The Mother Sri Aurobindo represents, the Being, the Spirit, the Sat, initially the static state of Impersonal Divine Consciousness and finally 'the total Consciousness '³⁵ of the Eternal, which gathers together all experience in the truth of a supreme and all-reconciling Oneness; this Consciousness of 'Knowledge of the Whole'³⁶ is at once the Purusha’s possession and the full conscious control of the Prakriti and by its pressure the transformation of Soul and Nature in Ignorance is experienced; increasing manifestation of Ishwara in the cosmic Being who dynamises out of Himself as increasing manifestation of Ishwari in the cosmic Nature and distinction between Ishwara and Shakti begins to disappear to support Their Divine union and universalised individuality and possession of complete Power and Presence of the Divine in every cell of the body and beyond it there could be the Consciousness of the Avatara , assuming a human name and form for the Transcendent Action, Supreme Creation, Delight of active oneness of Brahman with Maya leading one to the origin of the Existence and Sachchidananda Consciousness of the Divine Lila . This evolving Divinity is paralysed when approached wrongly through the limitation of consciousness. To limit the Illimitable and divide the Indivisible are identified as the first sin of a Spiritual man. For him, the Divine is primarily Impersonal and secondarily Personal. Wherever this sequence is compromised, there Spirituality diminishes into a slow evolutionary movement of efficient self-expansive Religion. His sin seems to become great when instead of becoming a conscious channel and instrument of the Divine, he attempts to correct the imperfection of God’s unfinished world manifestation, who works out the distorting creation, Maya, through wisdom which went forth since the beginning of creation. The corrective measure of this sin of finding fault of the Faultless Creator is that he would under no circumstance ‘set the power and knowledge in him against the power and knowledge of others or affirm himself as an ego striving against other egos.’²⁰ His greater sin is to live content with blissful inner life of ‘golden impotence’²¹ without any force to change the harsh outer life or his exclusive conversion of inner life of thought and feeling without corresponding similar transformation of surface life and body would result in some ‘maimed achievement.’¹⁹ The sin born out of this static blissful seclusion is corrected by dynamising the triple wheel of Karma, Jnana and Bhakti Yoga together simultaneously by giving equal importance to the evolution of these three Soul Forces of Sachchidananda . His last and greatest sin is the ‘spiritual pride’¹ which prevents him from embracing the whole of existence through some exclusive preoccupation and restricts his relation with the all-inclusive, all-embracing and all-exceeding Divine through some partial Divine union. For him, all exclusive enjoyments are imperfect, relative and incomplete accounts of Divine Bliss and perfection comes when this joy is shared by all. An active mind has the capability of possessing the Divine partly, whereas through the passive mind, the Divine is capable of possessing the mind entirely. Similarly Integral Yoga confirms that truth and practice of the greatest Shastra or written truth, which is a preoccupation of active mind, can lead one to the ‘partial expression of the eternal Knowledge’³ and for entire knowledge one must lean on the Soul, the seat of supreme Shastra and ‘the eternal Veda ’⁹ and the former confirms that a Sadhaka may follow one or many Shastras to awaken in him a crowning varieties of highest Spiritual experiences and the latter confirms that this must culminate by becoming ‘a Sadhaka of the Eternal’³ beyond all written truth. The study and practice of Sri Aurobindo’s writings can be used as a means of a double evolution, slow surface mental evolution and swift inner evolution in three ascending stages through the development of Intellect and Intuition. (1) Firstly, if this effort is utilised for exclusive development of the intellect, then even a severely trained intellect is considered as an inexhaustible source of distortion and its critical control over spiritual experience can be hampering and unreliable.²⁸ In spite of the above limitation, Intellect can help in the evolution of the outward nature and the evolution of mind to its greatest possible range, height and subtlety, which is necessary for the unveiling an entirely intuitive intelligence. (2) Secondly, if this exercise is used as a means of exclusive development of Intuition, then there will be the evolution of the Spiritual being but this development is a world escaping and heaven seeking Spirituality. (3) And lastly, if this exercise is used as a means of developing both Intuition and Intellect, with Intellect granted a subordinate status of only verifying the rich harvest of Intuitive truth and then a comprehensive change of double evolution of outer and inner nature becomes practicable. The Supreme Truth revealed to Sri Aurobindo through His writings is divided into two parts, that of (1) firstly, the truth and practice descended sufficiently through His sadhana which is necessary for a Sadhaka to build his strong Spiritual foundation and (2) secondly, the highest descended truth hinted in one book is either developed in another book or not developed during His life time and these hints are necessary for a Sadhaka for unfolding of endless Truth endlessly, integration and perfection of his whole being and nature. So, this double utility in the practice of integral Yoga by organising anew all the past revelations can open a passage towards Sri Aurobindo’s Supreme Influence. The Highest Hinted Truth of The Synthesis of Yoga : The main contribution of The Synthesis of Yoga to the world is that it universalises the individual consciousness and helps to resolve the most difficult problem of integration of the human and Divine personality through the middle or link plane of Vijnana which interposes the triune glory of the utter Spirit, the Infinite Existence, Consciousness and Bliss of the Eternal and our lower triple nature of Mind, Life and Body. The Gita developed sufficiently the divine mystery of Purusha Yajna and hinted little about Prakriti Yajna. Sri Aurobindo was able to go beyond the Gita by developing and exploring the highest secret hinted in it, which is through pursuance of Integral Karma Yoga , Integral Jnana Yoga , Integral Bhakti Yoga and the Integral Yoga of Self-perfection one arrives at the dynamisation of four Divine Shaktis, chatvaro manabastatha ⁶ , that of Mahasaraswati, Maheswari, Mahalakshmi and Mahakali respectively leading a liberated Soul towards the liberation of Nature. This exercise in The Synthesis of Yoga is further complemented by developing the highest truth of Purusha Yajna hinted in the Upanishads resulting in The Life Divine and developing the highest truth of Prakriti Yajna hinted in the Veda, resulting in The Mother and the Savitri books. The Integral Shastra provides a similar opportunity and absolute liberty to identify and restate the highest secrets hinted in The Synthesis of Yoga and explore the possible means to extend these experiences which need not be restricted within the limitation of intellectual exercise but a subject of profound and deep Spiritual experience. The highest secret, hinted in The Synthesis of Yoga, is identified as the basis of its self-exceeding. First, it declared that the synthesis is possible not by including all the methods of traditional Yoga schools but by discovering their central secrets, central faith, central dynamic process and directing them to move towards the Source, the Sachchidananda . So an evolution of integral method is recommended in which all the faculties related with integral perfection is included. Integral method itself is a progressive and evolving method which are initially dynamised with the three Purushas, that of Psychic, Spiritual and Supramental Being and finally a more comprehensive approach of entering all the planes of Consciousness through the ten Purushas that of Inconscient, Subconscient, true Physical, true Vital, Lower true Mental, Psychic, Higher Mental or Spiritual, Universal, Supramental and Bliss Self. The uncovering of the ten Purushas and perfection of their encircling ten koshas , sheaths, and subtle bodies are the subject of our final concern. The Synthesis of Yoga has hinted that we are surrounded with many subtle bodies, but never got the opportunity to develop them elaborately. It also hinted about the absolute trance into which few can enter but all cannot return to earthly existence. The other criteria and utility of absolute trance in Integral Yoga were beyond its scope. It spoke elaborately about exclusive concentration to which all traditional schools of Yoga lean but developed little about Integral Concentration in which Integral Yoga must proceed and still less developed about the intermediate stairs between exclusive and Integral Concentration. Similarly, it maintains silence or hints little about intermediate planes of Consciousness like Higher Mind, Illumined Mind and Overmind and proposes to leap from ordinary mind to Intuition and from Intuitive mind to Supermind. So the study and practice of The Synthesis of Yoga will be considered incomplete without similar study and practice of its three complementary books, The Life Divine, The Mother and Savitri in which many of the uncovered realms of The Synthesis of Yoga are restated, systematized, extensively developed and made available for further exploration to the human race. The Life Divine Beyond the existing ordinary Life: “Even on the struggling Nature left below Strong periods of illumination came: Lightnings of glory after glory burned, Experience was a tale of blaze and fire, Air rippled round the argosies of the Gods, Strange riches sailed to him from the Unseen; Splendours of insight filled the blank of thought, Knowledge spoke to the inconscient stillnesses, Rivers poured down of bliss and luminous force, Visits of beauty, storm-sweeps of delight Rained from the all-powerful Mystery above.” Savitri-37 “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 “Awaiting some tremendous dawn of God, He saw the purpose in the works of Time. Even in that aimlessness a work was done (the Divine work) Pregnant with magic will and change divine.” Savitri-137-138 (Transformation of Nature) “A fragment here is caught of heaven’s design; Else could we never hope for greater life And ecstasy and glory could not be. Even in the littleness of our mortal state, Even in this prison-house of outer form, A brilliant passage for the infallible Flame Is driven through gross walls of nerve and brain, A Splendour presses or a Power breaks through, Earth’s great dull barrier is removed awhile, The inconscient seal is lifted from our eyes And we grow vessels of creative might.” Savitri-108 “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 And by possession grow to his own vasts.” Savitri-146 "In an outbreak of the might of secret Spirit, In Life and Matter’s answer of delight, Some face of deathless beauty could be caught That gave immortality to a moment’s joy, Some word that could incarnate highest Truth Leaped out from a chance tension of the soul, Some hue of the Absolute could fall on life, Some glory of knowledge and intuitive sight, Some passion of the rapturous heart of Love." Savitri-175-176 “Even with the Light denied that sent her forth And the hope dead she needed for her task, Even when her brightest stars are quenched in Night, Nourished by hardship and calamity And with pain for her body’s handmaid, masseuse, nurse, Her tortured invisible spirit continues still To toil though in darkness, to create though with pangs; She carries crucified God upon her breast.” Savitri-180 "In anguish we labour that from us may rise A larger-seeing man with nobler heart, A golden vessel of the incarnate Truth, The executor of the divine attempt Equipped to wear the earthly body of God, Communicant and prophet and lover and king." Savitri-342 “Even when she bent to meet earth’s intimacies Her spirit kept the stature of the gods; It stooped but was not lost in Matter’s reign. A world translated was her gleaming mind, And marvel-mooned bright crowding fantasies Fed with spiritual sustenance of dreams The ideal goddess in her house of gold.” Savitri-356 "All our earth starts from mud and ends in sky, And Love that was once an animal’s desire, Then a sweet madness in the rapturous heart, An ardent comradeship in the happy mind, Becomes a wide spiritual yearning’s space. A lonely soul passions for the Alone, The heart that loved man thrills to the love of God, A body is his chamber and his shrine." Savitri-632 Can one imagine the establishment of Consciousness in the Life Divine? It is beyond our mental capacity, but that can only come to our necessity when we have sufficiently evolved in the whole range of Consciousness to see it as our principal endeavour. But the establishment of Consciousness in the Life Divine also asks more effort, the manner in which Sri Aurobindo pursued forty years of concentrated Tapasya in isolation. Those who have approached Sri Aurobindo with their active mind gained little of His vast Spiritual wealth and those who have approached Him in a passive or silent mind can become fit to carry on His mission. The first part of this effort asks that we must dare to go below the clear surfaces of things on which the mind loves to dwell, to tempt the vast and obscure fields of Inconscient world towards the Divine Light, to penetrate the unfathomable depths of consciousness and identify ourselves with states of being that will lead us towards an infinite series of Spiritual experiences which can build a strong Spiritual foundation; the second part of the effort identifies the highest Spiritual experiences hinted in The Life Divine and the last part of the effort their full development and consummation. The Life Divine teaches us to learn the lesson of the movement of ascending and descending Consciousness. Those who have learned this lesson, they know the Mother partly. By intensification of this movement they can know Her entirely, samagram mam . In The Life Divine, the knowledge hinted but not sufficiently developed in The Synthesis of Yoga is restated again, with greater intensity, finer precision, larger universal approach and clearly spelt hierarchies between the Matter and the Spirit, seven-fold Ignorance and seven-fold Integral Knowledge, Exclusive Concentration and Integral Concentration, Separative Knowledge by indirect contact and Knowledge by Identity, Higher Mind and Supermind, Inconscient self and Bliss self; gives us ample opportunity to go beyond Buddha, Shankara and the Gita ; defines Religion, Modern Science and Occultism in their evolutionary context and possible emergence of Divine community, for the wider and total benefit of the humanity; so the norms imposed by The Synthesis of Yoga for the Sadhakas of Integral Yoga and the norms imposed by The Life Divine for the comprehensive growth and intense evolution of the individual and the race are almost same. And again in Savitri, the issues that are hinted but not sufficiently developed in The Life Divine , are profoundly experienced which are identified as the Presence of Divine in the Inconscient sheath, the passage through which ordinary destiny of man can be shifted to higher Spiritual and Supramental destiny, transformation of human love into Divine Love through intermediate stair of Subtle physical love, the finding of the soul through movements of successive layers of desire souls and intermediate soul forces, the secret of true association of the incarnating dual Power where the law of departure is applicable, which means the evolutionary leap can be experienced without undergoing through the experience of successive stages of ascending evolution, the experience of transforming Divine force in the different sheaths without experiencing any actual feeling of Divine descent, adhering to psycho-physical method of sadhana through japa and cataleptic trance during difficult journey in the inconscient realm and critical stages of sadhana like conquest of physical death etc. Savitri also hints about five gradations of transformation of Nature that of slow, constant, high, comprehensive and instantaneous change, that reinforced the triple transformation hinted in The Life Divine that of the Psychic, the Spiritual and the Supramental. The Life Divine provides opportunity for five gradations of ascending humanity to arrive at the Divine Life, which is at once the mundane Ignorance and the Supra-mundane Knowledge and their effective reconciliation. The sons of Death have ascended through these gradations to become the children of Immortality. 1: Mundane: A mundane renounces the inner subjective life of the Spirit and concentrates on the outward material life to arrive at the highest human perfection. He feels comfortable and deeply satisfied with his outer living without any contact with the Divine. 2: Moderate: Moderate spirituality provides material man the means to enter the secrets of existence through Religion, which is an ‘unconscious Yoga of Nature through devotion’ and through Science, which is an ‘unconscious Yoga of Nature through Intellect’. A moderate is satisfied with his partial union with the Divine. 3: Ascetic or Later Vedantic Saint: The path of the Ascetic is the path of an equal indifference and renunciation leading to the distant Bliss of the Sachchidananda consciousness, transcendent of the universe and aloof from outer life. The Life Divine declares, “In practice also the ascetic spirit is an indispensable element in human perfection;”¹² which liberates humanity from the subjection “to an always insistent animalism.”¹² 4: Consecrated Individual or Ancient Vedantic Seer: The path of a consecrated individual is the path of indispensable surrender and loss of ego leading to the all-embracing Bliss of the Sachchidananda consciousness which is at once individual, universal and transcendent and possession of an all-pervading equal delight; it is the path of the ancient Vedantic sages who affirmed that the perfect and the liberating knowledge excludes neither the Self nor its Creations and he is preoccupied in organising the world and its objects through reconciliation of perfect Spirit with imperfect Matter. 5: Virgin or High-bred golden Maiden of the Veda, Surya Savitri: The Life Divine declares that difficult ascension in the path of the Divine Life becomes easy and facile to those who dwell from the beginning on a ‘virgin stuff of mind and matter’⁷ and they act upon the world from the ‘fortress’⁸ of their inner Psychic being and in the inmost sanctuary of this inner world they are alone with the Divine and one with the supreme Existence. This established inner seclusion is the highest hinted secret Truth of collective living of The Life Divine is further developed in Savitri , where this Supreme Shastra promises that the earth life can be made equal and peer of Heaven and Heaven’s joy can be stabilized on earth if Earth can be made pure and virgin. That is the condition of the complete descent of the Unknowable of which the individual is a channel and centre of the universe, collectivity is a condition and field and humanity is a mould and circumscription. A similar five-fold ascension of consciousness is also observed in Savitri, where Death is projected as the Mundane Godhead who has spread his net of death over the whole world to easily catch the weaker section of humanity and he understands world through the mundane eye. King Aswapati’s wife, the Queen of Madra , represents the moderate Spiritualist who has realised God but is ignorant of God’s power that can transform human nature and subsequently human destiny. King Aswapati represents the concentrated effort, Tapasya , askesis aspect of the hard ascetic living and he was capable of bringing down the Divine Mother to earthly tenement through his Spiritual Power. Satyavan represents the fit vessel of consecration by loss of ego at the feet of the Divine Mother and has the spirit of the ancient Vedic Rishi who has equal regard and reverence for both Matter and Spirit to find their reconciliation. And lastly we find the Virgin Savitri, a concentration of the universal Mother for earth’s salvation, whose path was to annul herself to find the Supreme alone and her strong subtle physical Presence could not be caught by the Death’s net and she further extended her power to save her consecrated child and playmate, Satyavan , who is at once the Godhead, the doomed husband and the representative Soul of the whole of humanity. So, to escape from death, a mundane has to shun attachment to outward living and outward enjoyment and has to enter human perfection of physical substance. Then, as a moderate, he turns outer into inner life to realise God. Then this partial realisation is to be universalized and transcended through the increase of concentration or tapasya which will culminate in total consecration to call down the entire presence of the Divine Mother. The more one enters the subtler world the more it becomes difficult for Death to catch in his world spreading death-trap. Death is conquered through the complete possession of the Divine Mother, which is an unfolding of the unending mystery of the Spirit. Those who want to go beyond the ordinary earth-bound life or develop the highest hinted secret of The Life Divine, of arriving at fullness of Being, fullness of Consciousness and fullness of Life can receive Savitri’s assistance. Since Savitri and Satyavan were the first woman and man³³ of the earth from the beginning of creation, they evolved from their mundane²⁹ identity. Satyavan’s early days in the Shalwa’s forest land were to think, act, enjoy and breathe like other mundane man and yet he had the brief partial glimpse of deeper Self. Then a ‘truth was felt’ in his moderate life ‘that screened its shape from mind.’³⁰ A moderate is oblivious of future doom and is preoccupied with present moments. An awareness of future doom comes through vision, and by consecration, Divine union is experienced and the doom changes. The moderate Satyavan , who lived in the illumined Soul ray of God’s touch but was not ready to face the eternal Sun of His constant embrace, became ascetic Satyavan, when this surface concentration of the Divine ray penetrated heart and flesh. This ascetic Divine realisation could not bridge the gulf between Matter and Spirit. When he concentrated on the world, he lost God and when he concentrated on God, he lost the world. With Savitri’s arrival, this gulf was bridged and the consecrated Satyavan became King Child and was able to live and face the sunlight, representing Vijnana . And in the cosmic Consciousness of Vijnana, the Spirit and Matter are reconciled and Matter’s or physical body’s fixed death-bound destiny and grooves of Iron law are changed into the Spirit’s immortal all life. This is a passage from mere mundane man² ⁹ incarnating to the integral ascending Godhead of the race or ‘the soul of man climbing to God,’³ ² and its destined saviour. Satyavan’s Godhead status does not prevent him from living ‘in one house with the primal beast’³¹ in the forest, colloquies with the Djinn and Asuras of the Subconscient world; thus, in the Divine’s single plan ‘high meets the low’³¹ or ‘God’s summits look back on the mute Abyss;’³¹ accepts to be small and human on earth. This is the emergence of Lord Satyavan, ³⁴ for whom Savitri fought with dark Godhead in Death’s Night. Through this hard sacrificial action, the highest Divine Consciousness of the Avatar is reconciled with the lowest consciousness of earth. The Highest hinted Truth of The Mother Book developed in Savitri : “It left mind’s distance from the Truth supreme” Savitri-44 “A Truth supreme has forced the world to be;” Savitri-658 “Fragments of Truth supreme have lit his soul,” Savitri-659 “All-ruler, ruled by none, the Truth supreme,” Savitri-661 “The Truth supreme, vast and impersonal” Savitri-662 “O Death, if thou couldst touch the Truth supreme” Savitri-663 “If Truth supreme transcends her shadow here” Savitri-663 “Then shall the Truth supreme be given to men:” Savitri-705 “This independent, once a power supreme,” Savitri-542 “The quintessence glowed of Life’s supreme delight.” Savitri-120 “Only to be was a supreme delight,” Savitri-124 “In the deep breast of God’s supreme delight.” Savitri-200 “Happy to enjoy one touch of things supreme,” Savitri-238 “There leaps out unity’s supreme delight” Savitri-324 “Yet are they instruments of a Will supreme,” Savitri-378 The Mother’s Mediatrix Spiritual Mother identity hinted in ‘The Mother’ book is fulfilled and culminated as Supreme Creatrix Mother identity in Savitri . In Savitri, the Overmental Power of Maheswari is culminated in the Supramental experience of Truth supreme, which is identified as highest Spiritual/Supramental experience of the Savitri book and by its activation Savitri could conquer Death. King Aswapati had the brief touch of this experience of Truth Supreme which is described as 'Upheld to a Light it could not always hold.'²⁴ Similarly, the Overmental Power of Mahakali, Mahalakshmi and Mahasaraswati are culminated as Supramental Shakti of Power supreme, supreme Delight and Will supreme respectively. The Divine action of The Mother as the Four Overmental Mahashaktis of The Mother book is also to be related with the Mother of All Life extending from ‘a force in her that toiled since the earth was made’¹⁰ to the final promise of Savitri that ‘The mighty Mother shall (again) take birth in Time’¹¹ . She is also to be strongly related with the four Psychic Mother Powers that of Brhahma Shakti, Kshatriya Shakti, Vaisya Shakti and Shudra Shakti , as hinted in The Synthesis of Yoga and the Supramental Mother known as Maya , or the power of the Brahman as hinted in The Life Divine and the four attributes of the Supramental Mother as indicated in Savitri. This exercise also again wants to uncover the Mother from ‘folds of velvet darkness’² ⁶ in the Subconscient cave and the Mother seated in the many petalled lotus throne of 'the thousand-pillared temple'²⁷ of Inconscient sheath. Then above the Supramental plane and below the Inconscient plane She is identified as the Bliss Mother, who has pervaded all these worlds, sheaths and planes of Consciousness. These experiences will lead us to the Source of existence where King Aswapati saw: “This world of bliss he saw and felt its call, But found no way to enter into its joy; Across the conscious gulf there was no bridge.” Savitri-128 “There he beheld in their mighty union’s poise The figure of deathless Two-in-One, A single being in two bodies clasped, A diarchy of two united souls, Seated absorbed in deep creative joy; Their trance of bliss sustained the mobile world.” Savitri-295 Savitri fully explores Psychic, Spiritual and Supramental Mother Powers which are dynamised after the opening of the Psychic Being, Spiritual Being and Supramental being, either through ascent of Consciousness, Vedantic sacrifice or through the descent of Divine Consciousness, Vedic sacrifice. Here in Savitri the Vedic sacrifice is developed to such extent that it gives birth to Integral Tantra Yoga , if rightly pursued then the Sadhaka of Integral Yoga can compress his evolution of many centuries into few years. The Highest Hinted Spiritual and Supramental experience in Savitri: The highest hinted Spiritual secret of Savitri is the entire descent of the Supreme Mother and the Supreme Lord with all their attributes of Truth Supreme, Love Supreme, Delight Supreme, Knowledge Supreme, Beauty Supreme, Power Supreme, Life Supreme, Light Supreme, Silence Supreme, Peace Supreme, Word Supreme, Voice Supreme and Void Supreme, followed by the discovery of the Divine in the Subconscient and Inconscient Self and entry into the virgin forest of multiple subtle bodies and sheaths to which no one has ever trod. A part of the highest hinted truths of Savitri are segregated into five parts, that of Morning Prayer, Noon Prayer, Evening Prayer, Night Prayer and General Prayer, so that it can be concentrated and contemplated on. The task of a Sadhak of integral Yoga is to utilise and organise the highest hinted truth as seed of future developed knowledge. This exercise is also identified in Savitri language 'His small beginnings asked for a mighty end.'²⁵ Through prolonged Sadhana the highest hinted Truth of Savitri can be transformed into highest developed Truth which is identified as fulfilment of Intgral Yoga's task of unfolding endless truth endlessly or "An endless Truth she endlessly unfolds; A timeless mystery works out in Time." (Savitri-178) Morning Prayer (Her Future Task): "If once it met the intense original Flame, An answering touch might shatter all measures made And earth sink down with the weight of the Infinite." Savitri-18 "Overpowered were earth and Nature’s obsolete rule; The python coils of the restricting Law Could not restrain the swift arisen God: Abolished were the scripts of destiny." Savitri-82 "But many-visaged is the cosmic Soul; A touch (of cosmic Self) 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 "A fiery stillness wakes the slumbering cells, A passion of the flesh becoming spirit, And marvellously is fulfilled at last The miracle for which our life was made." Savitri-278 “Awake not the immeasurable descent, Speak not my secret name to hostile Time; Man is too weak to bear the Infinite’s weight. Truth born too soon might break the imperfect earth.” Savitri-335 "Omnipotence, girdle with the power of God Movements and moments of a mortal will, Pack with the eternal might one human hour And with one gesture change all future time." Savitri-345 “A Magician’s formulas have made Matter’s laws... All here can change if the Magician choose. If human will could be made one with God’s, If human thought could echo the thoughts of God, Man might be all-knowing and omnipotent... Then is he a miracle doing miracles.” Savitri-457-58 "All now is changed, yet all is still the same. Lo, we have looked upon the face of God, Our life has opened with divinity. We have borne identity with the Supreme And known his meaning in our mortal lives." Savitri-719 "A Power arose out of my slumber’s cell." Savitri-343 "Almighty powers are shut in Nature’s cells" Savitri-370 "Achieve perfection by the magic throb" Savitri-112 "Of Beauty’s touch transfiguring heart and sense" Savitri-195 "And could in a moment dangerously change." Savitri-206 "And the world change with the beauty of a smile." Savitri-290 "Even a brief nearness has reshaped my life" Savitri-406 "Because of change within me by thy look." Savitri-408 "Although her kingdom of magic transformation within Remained unspoken in her secret breast, All that lived round her felt its magic’s charm:" Savitri-532 "All the world’s values changed heightening life’s aim;" Savitri-42 "All’s miracle here and can by miracle change." Savitri-85 "Where all seems sure and, even when changed, the same," Savitri-69 "All is a miracle of symmetric charm, A fantasy of perfect line and rule." Savitri-113 "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 "Proclaiming a panacea for all Time’s ills" Savitri-198 "Healed were all things that Time’s torn heart had made" Savitri-232 "And the almighty source of cosmic change." Savitri-298 "He had reached the top of all that can be known:" Savitri-300 "All he had been and all towards which he grew Must now be left behind or else transform Into a self of That which has no name." Savitri-307 “All now is changed, yet all is still the same. Lo, we have looked upon the face of God, Our life has opened with divinity. We have borne identity with the Supreme And known his meaning in our mortal lives.” Savitri-719 Noon Prayer (Her Unfinished Work): "A whisper lures to evil the human heart, It seals up wisdom’s eyes, the soul’s regard, It is the origin of our suffering here, It binds earth to calamity and pain." Savitri-448 "Our souls can visit in great lonely hours Still regions of imperishable Light, All-seeing eagle-peaks of silent Power And moon-flame oceans of swift fathomless Bliss And calm immensities of spirit space." Savitri-47 "I keep my will to save the world and man; Even the charm of thy alluring voice, O blissful Godhead, cannot seize and snare. I sacrifice not earth to happier worlds." Savitri-692 "A divinising stream possessed his veins, His body’s cells awoke to spirit sense, Each nerve became a burning thread of joy: Tissue and flesh partook beatitude. Alight, the dun unplumbed subconscient caves Thrilled with prescience to her longed for tread And filled with flickering crests and praying tongues." Savitri-334 "An invisible sunlight ran within her veins And flooded her brain with heavenly brilliances That woke a wider sight than earth could know." Savitri-356 "Lightnings of glory after glory burned, Experience was a tale of blaze and fire, Air rippled round the argosies of the Gods, Strange riches sailed to him from the Unseen; Splendours of insight filled the blank of thought, Knowledge spoke to the inconscient stillnesses, Rivers poured down of bliss and luminous force, Visits of beauty, storm-sweeps of delight Rained from the all-powerful Mystery above." Savitri-37 "Its saviour light the inconscient universe. And when that greater Self comes sea-like down To fill this image of our transience, All shall be captured by delight, transformed: In waves of undreamed ecstasy shall roll Our mind and life and sense and laugh in a light Other than this hard limited human day The body’s tissues thrill apotheosised, Its cells sustain bright metamorphosis." Savitri-171 Evening Prayer (Her Mighty Task): "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 "A secret spirit in the Inconscient’s sleep, A shapeless Energy, a voiceless Word, He was here before the elements could emerge, Before there was light of mind or life could breathe." Savitri-60 "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 (in Inconscient sheath). A grand solution closed the long impasse In which the heights of mortal effort end." Savitri-89 "A mystery wakes in our inconscient stuff, A bliss is born that can remake our life." Savitri-397 "All underwent a high celestial change: Breaking the black Inconscient’s blind mute wall, Effacing the circles of the Ignorance, Powers and divinities burst flaming forth; Each part of the being trembling with delight Lay overwhelmed with tides of happiness And saw her hand in every circumstance And felt her touch in every limb and cell." Savitri-529 "The truth above shall wake a nether truth,… The Spirit’s tops and Nature’s base shall draw Near to the secret of their separate truth And know each other as one deity." Savitri-709 "To meet me in the abyss and on the height… And love me in the noble and vile, In beautiful things and terrible desire." Savitri-700 "This too the supreme Diplomat can use, He makes our fall a means for greater rise. For into ignorant Nature’s gusty field, Into the half-ordered chaos of mortal life The formless Power, the Self of eternal light Follow in the shadow of the spirit’s descent; The twin duality for ever one Chooses its home mid the tumults of the sense. He comes unseen into our darker parts And, curtained by the darkness, does his work, A subtle and all-knowing guest and guide, Till they too feel the need and will to change." Savitri-34-35 "If the chamber’s door is even a little ajar, What then can hinder God from stealing in Or who forbid his kiss on the sleeping soul?" Savitri-649 "And bear the splendour of the Divine’s rush And his impetuous knock at unseen doors." Savitri-709 "Break into eternity thy mortal mould; Melt, lightning, into thy invisible flame! Clasp, Ocean, deep into thyself thy wave, Happy for ever in the embosoming surge. Grow one with the still passion of the depths. Then shalt thou know the Lover and the Loved, Leaving the limits dividing him and thee. Receive him into boundless Savitri, Lose thyself into infinite Satyavan." Savitri-691-92 "Housing a multitudinous embrace To marry all in God’s immense delight, Bearing the eternity of every spirit, Bearing the burden of universal love, A wonderful mother of unnumbered souls." Savitri-695 "Yet were there regions where these absolutes met And made a circle of bliss with married hands; Light stood embraced by light, fire wedded fire, But none in the other would his body lose To find his soul in the world’s single Soul, A multiplied rapture of infinity." Savitri-282 "Aspiring to the monarchy of the sun They call in Truth for their high government, Hold her incarnate in their daily acts And fill their thoughts with her inspired voice And shape their lives into her breathing form, Till in her sun-gold godhead they too share." Savitri-185 "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 taste." Savitri-525 Night Prayer (The Unfinished Story of Her Soul): "My Love is stronger than the bonds of Fate: Our love is the heavenly seal of the Supreme. I guard the seal against thy (Death’s) rending hands. Love must not cease to live upon the earth; For Love is the bright link twixt earth and heaven, Love is the far Transcendent’s angel here; Love is man’s lien on the Absolute." Savitri-633 "He who would save the world must be one with the world," Savitri-537 "One man’s perfection still can save the world." Savitri-531 "One soul’s ambition lifted up the race;" Savitri-44 "And guards the world with its all seeing gaze." Savitri-317 "He mastered the tides of Nature with a look:" Savitri-219 "Its (Supramental Being’s) gaze controls the turbulent whirl of things." Savitri-571 "Her aspiration called high destiny down;" Savitri-358 "It bore the stroke of That which kills and saves." Savitri-20 "His brain was wrapped in overwhelming light, An all-embracing knowledge seized his heart: Thoughts rose in him no earthly mind can hold, Mights played that never coursed through mortal nerves: He scanned the secrets of the Overmind, He bore the rapture of the Oversoul." Savitri-302 "A Heart was felt in the spaces wide and bare, A burning Love from white spiritual founts Annulled the sorrow of the ignorant depths; Suffering was lost in her immortal smile. A Life from beyond grew conqueror here of death; To err no more was natural to mind; Wrong could not come where all was light and love." Savitri-313-14 "All underwent a high celestial change:" Savitri-529 "A deeper interpretation greatened Truth, A grand reversal of the Night and Day; All the world’s values changed heightening life’s aim; A wiser word, a larger thought came in Than what the slow labour of human mind can bring, A secret sense awoke that could perceive A Presence and a Greatness everywhere." Savitri-42 "All worlds she makes the partners of her deeds, Accomplices of her mighty violence, Her daring leaps into the impossible:" Savitri-86 "A last high world was seen where all worlds meet; In its summit gleam where Night is not nor Sleep, The light began of the Trinity supreme." Savitri-89 "This earth is not alone our teacher and nurse; The powers of all the worlds have entrance here." Savitri-153 "Into a wonderful bodiless realm he came, The home of a passion without name or voice, A depth he felt answering to every height, A nook was found that could embrace all worlds, A point that was the conscious knot of Space, An hour eternal in the heart of Time. A point that was the conscious knot of Space, An hour eternal in the heart of Time. The silent Soul of all the world was there:" Savitri-290-291 "His large identity and all-harbouring love Shall bring the cosmic anguish into his depths, The sorrow of all living things shall come And knock at his doors and live within his house; A dreadful cord of sympathy can tie All suffering into his single grief and make All agony in all the worlds his own." Savitri-446 "Into the eternal Light he shall emerge On borders of the meeting of all worlds; There on the verge of Nature’s summit steps The secret Law of each thing is fulfilled, All contraries heal their long dissidence." Savitri-450-51 "Then listening to the thunder’s fatal crash And the fugitive pattering footsteps of the showers And the long unsatisfied panting of the wind And sorrow muttering in the sound-vexed night, The grief of all the world came near to her." Savitri-468-469 "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-474 "All the world’s possibilities in man Are waiting as the tree waits in its seed: His past lives in him; it drives his future’s pace; His present’s acts fashion his coming fate." Savitri-482 "One day I will return, His hand in mine, And thou shalt see the face of the Absolute. Then shall the holy marriage be achieved, Then shall the divine family be born. There shall be light and peace in all the worlds ." Savitri-521 "Yet all the worlds and God himself were there, For every symbol was a reality And brought the presence which had given it life." Savitri-525 "It plunged into the unfathomable deeps And found no end to the silent mystery That held all world within one lonely breast, Yet harboured all creation’s multitudes." Savitri-555 "She was a single being, yet all things; The world was her spirit’s wide circumference, The thoughts of others were her intimates, Their feelings close to her universal heart, Their bodies her many bodies kin to her; She was no more herself but all the world ." Savitri-556 "Nowhere she dwelt, her spirit was everywhere, The distant constellations wheeled round her; Earth saw her born, all worlds were her colonies, The greater worlds of life and mind were hers; All Nature reproduced her in its lines, Its movements were large copies of her own." Savitri-557 "A few have dared the last supreme ascent And break through borders of blinding light above, And feel a breath around of mightier air, Receive a vaster being’s messages And bathe in its immense intuitive Ray." Savitri-659 "This world is a vast unbroken totality, A deep solidarity joins its contrary powers; God’s summits look back on the mute Abyss." Savitri-541 General Prayer (The World’s Enormous Task): "Impenetrable, a mystery recondite Is the vast plan of which we are a part; Its harmonies are discords to our view Because we know not the great theme they serve." Savitri-160 "Aspiring to the monarchy of the sun They call in Truth for their high government, Hold her incarnate in their daily acts And fill their thoughts with her inspired voice And shape their lives into her breathing form, Till in her sun-gold godhead they too share." Savitri-185 "Only to attract her veiled companion And keep him close to her breast in her world-cloak Lest from her arms he turn to his formless peace, Is her heart’s business and her clinging care." Savitri-181 (The relation between Supreme Self and Supreme Nature.) "As yet thought only some high spirit’s dream Or a vexed illusion in man’s toiling mind, A new creation from the old shall rise, A Knowledge inarticulate find speech, Beauty suppressed burst into paradise bloom, Pleasure and pain dive into absolute bliss." Savitri-330 "But few can look beyond the present state Or overleap this matted hedge of sense All that transpires on earth and all-beyond Are parts of an illimitable plan The One keeps in his heart and knows alone. Our outward happenings have their seed within, And even this random Fate that imitates Chance, This mass of unintelligible results, Are the dumb graph of truths that work unseen: The laws of the Unknown create the known." Savitri-52 "Infinite, coeval with the mind of God, It bore within itself a seed, a flame, A seed from which the Eternal is new born, A flame that cancels death in mortal things." Savitri-291 "Yet a foreseeing Knowledge might be ours, If we could take our spirit’s stand within, If we could hear the muffled daemon voice." Savitri-52 "For through a dress of blind and devious chance Is laid upon the work of all-wise Fate, Our acts interpret an omniscient Force That dwells in the compelling stuff of things, And nothing happens in the cosmic play But at its time and in its foreseen place." Savitri-389 "O Aswapati, random seem the ways Along whose banks your footsteps stray or run In casual hours or moments of the gods, Yet your least stumblings are foreseen above. … Heaven’s wiser love rejects the mortal’s prayer; Unblinded by the breath of his desire, Unclouded by the mists of fear and hope It bends above the strife of love with death; It keeps for her her privilege of pain." Savitri-456-57 "Fate is Truth working out in Ignorance. O King, thy fate is a transaction done At every hour between Nature and thy soul With God for its foreseeing arbiter. Fate is a balance drawn in Destiny’s book. Man can accept his fate, he can refuse. Even if the One maintains the unseen decree He writes thy refusal in thy credit page: For doom is not a close, a mystic seal… Thy fate is a long sacrifice to the gods Till they have opened to thee thy secret self And made thee one with the indwelling God."Savitri-458 "For out of danger and pain heaven-bliss shall come, Time’s unforeseen event, God’s secret plan. This world was not built with random bricks of Chance, A blind god is not destiny’s architect; A conscious power has drawn the plan of life, There is a meaning in each curve and line." Savitri-459 "A worshipped empress all once vied to serve, She made herself the diligent serf of all, Nor spared the labour of broom and jar and well, Or close gentle tending or to heap the fire Of altar and kitchen, no slight task allowed To others that her woman’s strength might do. In all her acts a strange divinity shone: Into a simplest movement she could bring A oneness with earth’s glowing robe of light, A lifting up of common acts by love." Savitri-470 "Here in this chamber of flame and light they met; (Psychic and Spiritual Being met) They looked upon each other, knew themselves, The secret deity and its human part, The calm immortal and the struggling soul. Then with a magic transformation’s speed They rushed into each other and grew one." Savitri-527 "The voice that only by speech can move the mind Became a silent knowledge in the soul; The strength that only in action feels its truth Was lodged now in a mute omnipotent peace." Savitri-32 Her shining minutes of celestial speech, Passed through the masked office of the occult mind, Transmitting gave to prophet and to seer The inspired body of the mystic Truth. Savitri-39 Savitri’s World Conquering Impossible Task: "Whether to bear with Ignorance and death Or hew the ways of Immortalty, To win or lose the godlike game for man, Was her soul’s issue thrown with Destiny’s dice. But not to submit and suffer was she born; To lead, to deliver was her glorious part." Savitri-17 "Writing the unfinished story of her soul… Her single will opposed the comic rule. To stay the wheels of Doom this greatness rose." Savitri-19 "Moveless upholds the world’s enormous task," Savitri-58 "He is a spirit in an unfinished world" Savitri-71 "There work was play and play the only work, The tasks of heaven a game of god like might:" Savitri-126 "In nescience began her mighty task, In Ignorance she pursues the unfinished work," Savitri-135 "Her task no ending knows; she serves no aim But labours driven by a nameless Will That came from some unknowable formless Vast. This is her secret and impossible task To catch the boundless in a net of birth, To cast the spirit into the physical form, To lend speech and thought to the ineffable; She is pushed to reveal the ever Unmanifest. Yet by her skill the impossible has been done:" Savitri-177 "The unfinished creation of a changing soul" Savitri-178 "And the hope dead she needed for her task," Savitri-180 "They were figures crowding an unfinished sum." Savitri-187 "Always a farther task was left to do" Savitri-197 "To teach the Ignorance is her difficult charge, Her thought starts from an original nescient Void And what she teaches she herself must learn Arousing knowledge from its sleepy lair." Savitri-243-44 "For knowledge comes not to us as a guest Called into our chamber from the outer world; A friend and inmate of our secret self, It hid behind our minds and fell asleep And slowly wakes beneath the blows of life; The mighty daemon lies unshaped within, To evoke, to give it form is Nature’s task." Savitri-244 "She did the task, obeyed the knowledge given, Her deep heart yearned towards great ideal things And from the light looked out to wider light:" Savitri-256 "Something thou cam’st to do from the Unknown, But nothing is finished and the world goes on Because only half God’s cosmic work is done." Savitri-310 "A mightier task remained than all he had done." Savitri-317 "His work unfinished he claims a heavenly prize." Savitri-338 "She took again her divine unfinished task:" Savitri-353 "Although our fallen minds forget to climb, Although our human stuff resists or breaks, She keeps her will that hopes to divinise clay; Failure cannot repress, defeat o’erthrow; Time cannot weary her nor the Void subdue, The ages have not made her passion less; No victory she admits of Death or Fate. Always she drives the soul to new attempt;" Savitri-354 "Nowhere she found her partner of high tasks," Savitri-366 "And went impelled on her unfinished way" Savitri-385 "He beheld the cosmic Being at his task,"Savitri-416 "Or must fire always test the great of soul? Along the dreadful causeway of the Gods, Armoured with love and faith and sacred joy, A traveler to the Eternal’s house, Once let unwounded pass a mortal life." Savitri-423 "Her eyes are fixed upon her mighty aim; No cry or prayer can turn her from her path." Savitri-427 "One voice that questioned changeless destiny, A will that strove against the immutable Will." Savitri-437 "Hard is the world-redeemer’s heavy task;… Those he would save are his antagonists:… He still must labour on, his work half done. … The world’s blows cannot bend his victor head; … Fate’s deaf resistance cannot break his will. … He has broken into the Inconscient’s depths That veil themselves even from their own regard: … He must call light into its dark abysms, … He must pass to the other shore of falsehood’s sea, He must enter the world’s dark to bring their light. The heart of evil must be bared to his eyes, He must learn its cosmic dark necessity, … He must know the thought that moves the demon act … He must enter the eternity of Night And know God’s darkness as he knows his Sun. For this he must go down into the pit, For this he must invade the dolorous Vasts. … He still must travel Hell the world to save. Into the eternal light he shall emerge … Then shall the world-redeemer’s task be done." Savitri-448-51 "A greatness in thy daughter’s soul resides That can transform herself and all around But must cross on stones of suffering to its goal. Although designed like a nectar cup of heaven, Of heavenly ether made she sought this air, She too must share the human need of grief And all her cause of joy transmute to pain." Savitri-457 "Her lonely strength facing the universe, Affronting fate, asks not man’s help nor god’s:.. Alone she is equal to her mighty task." Savitri-460 "Think not to turn her from her heaven-sent task, Strive not to save her from her own high will." Savitri-461 "Thou hast come down into a struggling world To aid a blind and suffering mortal race, To open to Light the eyes that could not see, To bring down bliss into the heart of grief, To make thy life a bridge twixt earth and heaven; If thou wouldst save the toiling universe, The vast universal suffering feel as thine: Thou must bear the sorrow that thou claimst to heal; The day-bringer must walk in darkest night. He who would save the world must share its pain. If he knows not grief, how shall he find grief’s cure?" Savitri-537 "Our tasks are given, we are but instruments; Nothing is all our own that we create:" Savitri-542 "Darkness below, a fathomless Light above, In Light are joined, but sundered by severing Mind Stand face to face, opposite, inseparable, Two contraries needed for his great World-task, Two poles whose currents wake the immense World-Force." Savitri-656-57 "In vain thou tempest with solitary bliss Two spirits saved out of a suffering world; My soul and his indissolubly linked In the one task for which our lives were born, To raise the world to God in deathless Light, To bring God down to the world on earth we came, To change the earthly life to life divine." Savitri-692 Beyond Savitri: “The lyric of love that waits through Time And the mystic volume of the book of Bliss And the message of the superconscient Fire.” Savitri-232 “If Divine Love were to manifest now in all its fullness and totality, not a single material organism would but burst”¹⁴ Sri Aurobindo There are still streams of the Divine love that have not yet manifested in the earth’s atmosphere and shall manifest when earth and its prepared individuals are ready to hold it. The Savitri book hints that there is still a subtle Savitri emerging from the secret Subtle, Superconscient and Supramental world from which the inexhaustible source of Knowledge, Love and Delight can pour in to bring completion and fullness of earth’s Divine manifestation. Those words can be recorded in ‘The Book of Bliss’, which is hinted as knowledge beyond Savitri . Savitri hints that Death can be conquered by increasing the Love force that binds earth to the Supreme. For such Divine Love to manifest upon earth, earth must be capable of holding the Divine Love in its entirety. Savitri indicates sufficiently that the present humanity is satisfied with its mundane and moderate existence and is not ready for physical immortality and conquest of death. Its mental development is closed between the two firmaments of brute outwardness and subjection of word and images or sound and sight and refuses to plunge within. In this slow evolution the Death acts as a guardian of Truth and devours all that cannot stand the pressure of the change and transformation. Death was able to see a fragment of Truth supreme in Savitri which made him powerless and he managed to escape into his inconscient home. The slaying of Death or transformation of Death in his Inconscient home was left as an issue for the future incarnation of the Divine Mother or future Savitri who will be able to possess the highest siddhi or perfection of Truth supreme, entirely to conquer and eliminate Death from earth’s scene. The present earth is an unfinished story of Savitri , the all Mother and the present Savitri has extended herself through future incarnations of her mortal form. The Mother’s¹³ Highest Hinted Spiritual and Supramental Experiences: The Mother’s major Spiritual experiences are listed below with brief descriptions. The dates of these important realisations are mentioned here so that we can celebrate these days in our inner Spiritual journey. Attempts were made to find similar Spiritual experiences hinted in Savitri . These words can be used as a means of entering contact with Her and a passage towards the cellular transformation opens wide. These experiences make us aware of the variety of multitudes of Supramental states of consciousness that wait to possess the physical substance to change their physical constitution. Those who are destined for cellular transformation experiences will find immense support from the Mother’s word and will be verified in their inner journey. 29th February, 1956: FIRST SUPRAMENTAL MANIFESTATION: (During the common meditation on Wednesday, the 29th February, 1956 at Ashram Playground) "This evening the Divine Presence, concrete and material, was there present amongst you. I had a form of living gold, bigger than the universe, and I was facing a huge and massive golden door which separated the world from the Divine. As I looked at the door, I knew and willed, in a single movement of consciousness, that ‘THE TIME HAS COME’, and lifting with both hands a mighty golden hammer I struck one below, one single blow on the door and the door was shattered to pieces. Then the Supramental Light and Force and Consciousness rushed down upon earth in an uninterrupted flow." (A parallel of The Mother’s above experience is observed in Savitri and Isha Upanishad:-) “The great hammer-beats of a pent-up world-heart Burst open the narrow dams that keep us safe Against the forces of universe.” Savitri-83 “The face of the Truth or the Supramental world is covered with a brilliant golden lid, that do thou remove, O Fosterer, for the law of the Truth, for sight.” Isha Upannishad-15 3rd July 1957: VISION OF IMMENSE HOTEL: "This vision took place early in the night and woke me up with a rather unpleasant feeling. It was a kind of an immense hotel where all the terrestrial possibilities were lodged in different apartments. And it was all in a constant state of transformation: parts or entire wings of the building were suddenly torn down and rebuilt while people were still living them in them, such that if you went off somewhere within the immense hotel itself, you ran the risk of no longer finding your room when you wanted to return to it, for it might have been torn down and was being rebuilt according to another plan! It was orderly, it was organised …yet there was this fantastic chaos which I mentioned…It went something like this: somewhere, in the centre of this enormous edifice, there was a room reserved—as it seemed in the story –for a mother and her daughter. The mother was a lady, an elderly lady, a very influential matron who had a great deal of authority and her own views concerning the entire organisation. Her daughter seemed to have a power of movement and activity enabling her to be everywhere at once while at the same time remaining in her room, which was…well, a bit more than a room—it was kind of apartment which, above all, had the characteristic of being very central. But she was constantly arguing with her mother. The mother wanted to keep things ‘just as they were,’ with their usual rhythm, which precisely meant the habit of tearing down one thing to rebuild another, then again tearing down that to build still another, thus, giving the building an appearance of frightful confusion. But the daughter did not like this, and she had another plan. Most of all, she wanted to bring something completely new into the organisation: a kind of super-organisation that would render all this confusion unnecessary. Finally, as it was impossible for them to reach an understanding, the daughter left the room to go on a kind of general inspection… She went out, looked everything over, and then wanted to return to her room to decide upon some final measures… She clearly remembered where her room was, but each time she set out to go there, either the staircase disappeared or things were so changed that she could no longer find her way! So she went here and there, up and down, searched, went in and out… but it was impossible to find the way to her room! Since all of this assumed a physical appearance, as is always the case in these symbolic visions—there was somewhere (how shall I put it?) the hotel’s administrative office and a woman who seemed to be the manager, who had all the keys and who knew where everyone was staying. So the daughter went to this person and asked her, ‘Could you show me the way to my room?’ –‘But of course! Easily!’ Everyone around the manager looked at her as if to say, ‘How can you say that?’ However, she got up, and with authority asked for a key –the key to the daughter’s room –saying, ‘I shall take you there.’ And off she went along all kinds of paths, but all so complicated, so bizarre! The daughter was following along behind her very attentively, you see, so as not to lose sight of her. But just as they should have come to the place where the daughter’s room was supposed to be, suddenly the manageress, both the manageress and her key...vanished! And the sense of this vanishing was so acute that...at the same time, everything vanished! So to help you understand this enigma, let me tell you that the mother is physical Nature as she is, and the daughter is the new creation. The manageress is the world’s organizing mental consciousness as Nature has developed it thus, far, that is, the most advanced organising sense to have manifested in the present state of material Nature. This is the key to the vision... the vanishing of the manageress and her key was obvious sign that she was altogether incapable of leading what could called ‘the creative consciousness of the new world’ to its true place." 3rd FEBRUARY 1958: EXPERIENCE OF SUPRAMENTAL SHIP: "…I found myself upon an immense ship, which is the symbolic representation of the place where this work is being carried out. This ship, as big a city, is thoroughly organised, and it had certainly already been functioning for quite some time, for its organisation was fully developed. It is the place where people destined for the Supramental life are being trained. These people (or atleast a part of their being) had already undergone a Supramental transformation because the ship itself and all that was aboard was neither material nor subtle-physical, neither vital nor mental: it was a Supramental substance. This substance itself was of the most material Supramental, the Supramental substance nearest the physical world, the first to manifest. The light was a blend of red and gold, forming a uniform substance of luminous orange. Everything was like that—the light was like that, people were like that—everything had this colour, in varying shades, however, which enabled things to be distinguished from one another. The overall impression was of a shadowless world: there were shades, but no shadows. The atmosphere was full of joy, calm, order; everything worked smoothly and silently. At the same time, I could see all the details of education, the training in all domains by which people on the board were prepared…." (Similar experience in Savitri :-) "A seeker of hidden meanings in life’s forms, Of the great Mother’s wide uncharted will And the rude enigma of her terrestrial ways He is the explorer and the mariner On a secret inner ocean without bourne: He is the adventurer and cosmologist Of a magic earth’s obscure geography. " Savitri-69 “A sailor on the Inconscient’s fathomless sea, He voyages through a starry world of thought On Matter’s deck to a spiritual sun.” Savitri-71 1st May 1958: DESCENT OF SUPRAMENTAL SUBSTANCE INTO MATTER: "The Divine has become the body. Impossible to have the least disorder in all the surrounding matter. Automatically every object around obeys: a divine harmony in everything. If that is established in a permanent way, there can no longer be illness or accident – all the objects of bathroom obeyed. It is Matter becoming the Divine. A thing happening first time upon earth." (Similar experience in Savitri:-) " Each final scheme leads to a sequel plan. Yet every new departure seems the last, Inspired evangel, theory’s ultimate peak, Proclaiming a panacea for all Time’s ills Or carrying thought in its ultimate zenith flight And trumpeting supreme discovery; Each brief idea, a structure perishable, Publishes the immortality of its rule, Its claim to be the perfect form of things, Truth’s last epitome, Time’s golden best." Savitri-198 " “A fiery stillness wakes the slumbering cells, A passion of the flesh becoming spirit, And marvellously is fulfilled at last The miracle for which our life was made.” Savitri-278 1st October 1958: EXPERIENCE OF BEING THE SUPREME LORD: "Before, I always had the negative experience of the disappearance of the ego, of the oneness of Creation, where everything implying separation disappeared – an experience that, personally, I would call negative. Last Wednesday, while I was speaking (and that is why at the end I could no longer find my words), I seemed suddenly to have left this negative phenomenon and entered into the positive experience: the experience of BEING the Supreme Lord, the experience that nothing exists but the Supreme Lord –all is the Supreme Lord, there is nothing else. And at that moment, the feeling of this infinite power that has no limit, that nothing can limit, was so overwhelming that all the functions of the body, of this mental machine that summons up words, all this was…I could no longer speak French… For example, the volume of Force that was to be expressed in the voice was too great for the speech organ. So I had to be a little attentive—that is, there had to be a kind of filtering in the outermost expression, otherwise the voice would have cracked. But this is not done through the will and the reason, it’s automatic. Yet I feel that… the capacity of Matter to contain and express is increasing with phenomenal speed. But it’s progressive, it can’t be done instantly. There have often been people whose outer form broke because the Force was too strong; well, I clearly see that is being dosed out. After all, this is exclusively the concern of the Supreme Lord, I do not bother about it – it is not my concern and I do not bother about it—He makes the necessary adjustments. Thus, it comes progressively, little by little, so that no fundamental disequilibrium occurs. It gives the impression that one’s head is swelling so tremendously it will burst! But then if there is a moment of stillness, it adapts; gradually, it adapts." " His nature grew a movement of the All, Exploring itself to find that all was He, His soul was a delegation of the All That turned from itself to join the one Supreme." Savitri-319 Evening of 7th November 1958: AN ALMIGHTY SPRING: "At the very bottom of the inconscience most hard and rigid I struck upon an almighty spring that cast me up forthwith into a formless, limitless vast, generator of all creation. I was descending into a crevasse between two steep rocks, rocks that appeared to be made of something harder than basalt, BLACK, but metallic at the same time, with such sharp edges—it seemed that a mere touch would lacerate you. It appeared endless and bottomless, and it kept getting narrower, narrower and narrower, narrower and narrower, like a funnel, so narrow that there was almost no more room –not even for the consciousness –to pass through. And the bottom was invisible, a black hole. And it went down, down, down, like that, without air, without light, except for a sort of glimmer that enabled me to make out the rock edges. They seemed to be cut so steeply, so sharply… And as soon as I had uttered, ‘What is there at the bottom of this hole?’ I seemed to touch a spring that was in the very depths—a spring I didn’t see but that acted instantly with a tremendous power –and it cast me up forthwith, hurled me out of this crevasse into… (arms extended, motionlessly) a formless, limitless vast, but it gave a feeling of ease and of an intimate warmth. And it was all-powerful, with an infinite richness. It did not have … no, it didn’t have any kind of form, and it had no limits (naturally, as I was identified with it I knew there was neither limit nor form). It was as if (because it was not visible), as if this vast were made of countless, imperceptible points –points that occupied no place in space (there was no sense of space), that were of a deep warm gold – but this is only a feeling, a transcription. And all this was absolutely LIVING, living with a power that seemed infinite. And yet motionless." (Similar experience in Savitri:-) “His grasp surprised her mightiest energies’ spring; He spoke with the unknown Guardians of the worlds, Forms he descried our mortal eye sees not.” Savitri-44 “A living robot moved by her energy’s springs, He acts as in the movements of a dream,” Savitri-65 “This master-spring of a delicate enginery, Aspired to enlighten its user and refine Lifting to a vision of the indwelling Power The absorbed mechanic’s crude initiative:” Savitri-158 “Our springs are kept close hid beneath, within; Our souls are moved by powers behind the wall.” Savitri-161 Night of 24th and 25th July 1959: SUPRAMENTAL LIGHT ENTERED THROUGH FEET: First penetration of Supramental force into the body. Sri Aurobindo alive in a concrete and permanent subtle physical body. Supramental Light entered through feet. …For the first time the Supramental light entered directly through the feet (a red and gold colour—marvellous, warm, intense), and it climbed up and up. And as it climbed, the fever also climbed because the body was not accustomed to this intensity. As all this light neared the head, I thought I would burst and that the experience would have to be stopped. But then, I very clearly received the indication to make the Calm and Peace descend, to widen all this body-consciousness and all these cells, so that they could contain the Supramental light. So I widened, and as the light was ascending, I brought down the vastness and an unshakable peace. And suddenly there was a second of fainting. (Similar experience in Savitri :-) “Our life is entrenched between two rivers of Light, We have turned space into a gulf of peace And made the body a Capitol of bliss.” Savitri-531 “Two golden serpents round the lintel curled, Enveloping it with their pure and dreadful strength, Looked out with wisdom’s deep and luminous eyes.” Savitri-524 “Two powers from one original ecstasy born… One leans to earth, the other yearns to the skies:” Savitri-684 “Assailed by my infinitudes above, And quivering in immensities below,… A swimmer lost between two leaping seas By my outer pains and inner sweetnesses Finding my joy in my opposite mysteries Thou shalt respond to me from every nerve.” Savitri-700 “Lain like an infant spirit unaware Lulled on the verge of two consenting worlds.” Savitri-716 29th February 1960: A GOLD KRISHNA: Fabulous experiences. A gold Krishna came. During the Darshan I was gone, perhaps everywhere: no more physical centre! Annul oneself so that the Supreme Lord may be. (Similar experience in Savitri :-) "A borrower of Supernature’s gold, He paves his road to Immortality." Savitri-339 “In a simple purity of emptiness Her mind knelt down before the unknowable.” Savitri-522 “Consent to be nothing and none, dissolve Time’s work, Cast off thy mind, step back from form and name. Annul thyself that only God may be.” Savitri-538 “Then even those stirrings rose in her (Savitri) no more; Her mind now seemed like a vast empty room Or like a peaceful landscape without sound. This men call quietude and prize as peace.” Savitri-543 “An impersonal emptiness walked and spoke in her." Savitri-552 “Her divine emptiness was their (Savitri and Satyavan’s) instrument.” Savitri-553 24th May 1960: DISINTEGRATION OF PHYSICAL EGO: "For the first time, for approximately three hours, the physical ego disintegrated: the Sachchidananda spreading in a constant flood through the universe. Even the body consciousness was different. Something which was everything at once. No division. A variety of colours, vibrations, powers, and everything was within it. A universal vastness that kept going on and on… It moves and does not move. It was neither mysterious nor incomprehensible: it was absolutely obvious; though untranslatable. Contradictory things that nevertheless all existed simultaneously." (Similar experience in Savitri :-) “Thus was she lost within to separate self; Her mortal ego perished in God’s night. Only a body was left, the ego’s shell Afloat mid drift and foam of the world-sea, A sea of dream watched by a motionless sense In a figure of unreal reality.” Savitri-552 “A greater Personality sometimes Possesses us which yet we know is ours: Or we adore the Master of our souls. Then the small bodily ego thins and falls; No more insisting on its separate self, Losing the punctilio of its separate birth, It leaves us one with Nature and with God.” Savitri-47 “The landmarks of the little person fell, The island ego joined its continent. Overpassed was this world of rigid limiting forms: Life’s barriers opened into the Unknown.” Savitri-25 “Abolished is the burdening need of life Thought falls from us, we cease from joy and grief; The ego is dead; we are freed from being and care, We have done with birth and death and work and fate.” Savitri-310 Night of 21st and 22nd January 1961: EXPERIENCE OF PRE VEDIC AGE OF PINK MARBLE BATHTUB: "It was a kind of artificial hurricane created by semi human beings. They created the storm to cut me off from ‘my home’. Material Mother Nature offering Mother ancient facilities (the pink marble bathtub)… Yes, I am disrupting their work –I know perfectly well that I am disrupting their domination of the world! All these vital beings have taken possession of the whole Matter, (The Mother touches her body) life and action –and have made it there domain, this is evident. But they are beings of lower vital, for they seemed artificial –they do not express any higher form, but an entire range of artificial mechanism, artificial will, artificial organisation, all deriving from their own imagination and not at all from a higher inspiration." “Wherever love and light and largeness lack, These crooked fashioners take up their task. To all half-conscious worlds they extend their reign. Here too these godlings drive our human hearts, Our nature’s twilight is their lurking-place :” Savitri-153 “Agents of darkness imitating light, Spirits obscure and moving things obscure, Unwillingly they serve a mightier Power.” Savitri-162 "Against all higher truth their stuff rebels ; Only to Titan force their will lies prone. Inordinate their hold on human hearts, In all our nature’s turns they intervene. Insignificant architects of low-built lives And engineers of interest and desire, Out of crude earthiness and muddy thrills And coarse reactions of material nerve They build our huddled structures of self-will And the ill-lighted mansions of our thought, Or with the ego’s factories and marts Surround the beautiful temple of the soul. Artists minute of the hues of littleness, They set the mosaic of our comedy Or plan the trivial tragedy of our days, Arrange the deed, combine the circumstance And the fantasia of the moods costume. These unwise prompters of man’s ignorant heart And tutors of his stumbling speech and will, Movers of petty wraths and lusts and hates And changeful thoughts and shallow emotion’s starts, These slight illusion-makers with their masks, Painters of the decor of a dull-hued stage And nimble scene-shifters of the human play, Ever are busy with this ill-lit scene. Ourselves incapable to build our fate Only as actors speak and strut our parts Until the piece is done and we pass off Into a brighter Time and subtler Space. Thus they inflict their little pigmy law And curb the mounting slow uprise of man, Then his too scanty walk with death they close ." Savitri-163 Night of 23rd -24th January 1961: TOTAL PRESENCE OF SUPRAMENTAL FORCE IN THE BODY. REACTIVATION OF ENERGY CENTRES: I was not in trance. Then, lying flat, my entire body (but a slightly enlarged body, exceeding the purely physical form) became ONE vibration, extremely rapid and intense but immobile. I don’t know how to explain this, because it did not move in space but was a vibration (that is, it wasn’t motionless), yet it was motionless in space. And the exact form of my body was absolutely the most brilliant white Light of the supreme Consciousness, the consciousness of the Supreme. The whole body consciousness, without moving, without shifting began consciously to rise up towards the supreme Consciousness—and the junction was made. An absolutely awake junction, no trance. An eternity in the body. Then I began to come back down and realised that all the difficulty I had been fighting the other day and which had created this illness was absolutely ended, ANNULLED –mastered. Actually, it was not even mastery but the non existence of anything to be mastered: simply THE vibration from top to bottom; yet here was neither high nor low nor any direction. Then without moving this supreme Consciousness began to reactivate different centres. I saw with a new consciousness, a new vision and above all a new power –the entire Work. It was the power that was no longer the same! A truly essential change in the body: it will have to accustom itself to this new Power. It is the conscious and the total presence of the Supramental Force in the body. A feeling that a certain omnipotence is not far away. Still a long, long way to go, but the first step on the way has been taken. (A Similar experience in Savitri :-) (Example of the Vedic descent of Shakti followed by the ascent of the Soul :-) “The Power that from her being’s summit reigned, The Presence chambered in lotus secrecy, Came down and held the centre in her brow Where the mind’s Lord in his control-room sits; There throned on concentration’s native seat He opens that third mysterious eye in man, The Unseen’s eye that looks at the unseen, When Light with a golden ecstasy fills his brain And the Eternal’s wisdom drives his choice And eternal Will seizes the mortal’s will. It stirred in the lotus of her throat of song, And in her speech throbbed the immortal Word, Her life sounded with the steps of the world-soul Moving in harmony with the cosmic Thought. As glides God’s sun into the mystic cave Where hides his light from the pursuing gods, It glided into the lotus of her heart And woke in it the Force that alters Fate. It poured into her navel’s lotus depth, Lodged in the little life-nature’s narrow home, On the body’s longings grew heaven-rapture’s flower And made desire a pure celestial flame, Broke into the cave where coiled World-Energy sleeps And smote the thousand-hooded serpent Force That blazing towered and clasped the World-Self above, Joined Matter’s dumbness to the Spirit’s hush And filled earth’s acts with the Spirit’s silent power.” Savitri-665 (Example of the Vedantic ascent Soul followed by the descent of Shakti :-) “Out of the Inconscient’s soulless mindless night A flaming Serpent rose released from sleep. It rose billowing its coils and stood erect And climbing mightily, stormily on its way It touched her centres with its flaming mouth; As if a fiery kiss had broken their sleep, They bloomed and laughed surcharged with light and bliss. Then at the crown it joined the Eternal’s space. In the flower of the head, in the flower of Matter’s base,... In the country of the lotus of the head Which thinking mind has made its busy space, In the castle of the lotus twixt the brows Whence it shoots the arrows of its sight and will, In the passage of the lotus of the throat Where speech must rise and the expressing mind And the heart’s impulse run towards word and act... In the kingdom of the lotus of the heart Love chanting its pure hymeneal hymn Made life and body mirrors of sacred joy And all emotions gave themselves to God. In the navel lotus’ broad imperial range Its proud ambitions and its master lusts Were tamed into instruments of a great calm sway To do a work of god in earthly soil. In the narrow nether centre’s petty parts Its childish game of daily dwarf desires Was changed into a sweet and boisterous play, A romp of little gods with life in Time.” Savitri-528-30 1st June 1961: THE EXPERIENCE OF CRYSTALINE OR MUDDY RIVER: Both were together, like two rooms. It was enough to say, “I want to go there.” This interference of “big brother” who wanted to cross the water by his own method: the water grows muddy again. The “big brother” –the physical mind. A crystal clear, imperative will: “I want to go there.” (A Similar experience in Savitri :-) “Heaven’s flaming lights descend and back return, The luminous Eye approaches and retires; Eternity speaks, none understands its word; Fate is unwilling and the abyss denies; The Inconscient’s mindless waters block all done.” Savitri-371 15th July 1961, SUPRAMENTAL TRANSFORMATION: “It is very easy to be a saint! Oh, even to be a sage is very easy. I feel I was born with it—it is spontaneous and natural for me… but Supramental transformation is another thing altogether, oh!… No one has ever followed that path; Sri Aurobindo was the first, and He left before telling us what He was doing, I am literally carving out a trail through the virgin forest—worse than a virgin forest…I am given the awareness of how huge this thing is one drop at a time…so I won’t be crushed (or ‘Light conquered now even by that feeble beam:’ Savitri-601). It has reached a point where all Spiritual life, all those people and races that have tried since the beginning of the earth, all that seems like nothing, like child’s play in comparison. And it is a work without glory: you have no results, no experiences filling you with ecstasy or joy—none of that, it is a hideous labour.” (A Similar experience in Savitri :-) " A last and mightiest transformation came . His soul was all in front like a great sea Flooding the mind and body with its waves; His being, spread to embrace the universe, United the within and the without To make of life a cosmic harmony, An empire of immanent Divine. In this tremendous universality Not only his soul-nature and mind-sense Included every soul and mind in his, But even the life of flesh and nerve was changed And grew one flesh and nerve with all that lives; He felt the joy of others as his joy, He bore the grief of others as his grief; His universal sympathy upbore, Immense like ocean, the creation’s load As earth upbears all beings’ sacrifice, Thrilled with the hidden Transcendent’s joy and peace. There was no more division’s endless scroll; One grew the Spirit’s secret unity, All Nature felt again the single bliss." Savitri-318-19 " A mighty transformation came on her. A halo of the indwelling Deity, The Immortal’s lustre that had lit her face And tented its radiance in her body’s house, Overflowing made the air a luminous sea. In a flaming moment of apocalypse The Incarnation thrust aside its veil. A little figure in infinity Yet stood and seemed the Eternal’s very house, As if the world’s centre was her very soul And all wide space was but its outer robe." Savitri-664-665 Night of 2nd -3rd April 1962: THE FIRST TURNING POINT LEADING TO TOTAL CARDIAC ARREST: "Just between eleven and twelve [last night] I had an experience by which I discovered that there is a group of people – purposely their identity was not revealed to me – wanting to create a kind of religion based on the revelation of Sri Aurobindo. But they have taken only the side of power and force, a certain kind of knowledge and all which could be utilized by Asuric forces. There is a big Asuric being that has succeeded in taking the appearance of Sri Aurobindo . It is only an appearance. This appearance of Sri Aurobindo has declared to me that the work I am doing is not his. It has declared that I have been a traitor to him and to his work and has refused to have anything to do with me... What the Asuric Force that has succeeded in taking the appearance of Sri Aurobindo (and with whole group organised around him—people, ceremonies and so on) will create is a new religion or thought, perhaps cruel and merciless, in the name of the Supramental Realisation. But everybody must know that it is not true, it is not Sri Aurobindo’s teaching, not the truth of his teaching. The truth of Sri Aurobindo is a truth of love and light and mercy. He is good and great and compassionate and divine. And He will have the final victory.” The Mother-03.04.62 "…A group of people wanting to create a new religion based on the revelation of Sri Aurobindo. A big Asuric being has taken the appearance of Sri Aurobindo and declared that I have been a traitor to his work –I did not reject it, because of the infinity of Sri Aurobindo. Vision of true Sri Aurobindo: he showed me that still he was not master of the physical realm. This group of people has wanted to take my life several times, they would like me dead: as long I am in a body upon Earth their purpose cannot succeed… I am no more in my body. Now is the last fight. If the body has to be dissolved, humanity will pass through a critical time. This Asuric force will create a new religion, cruel and merciless. The truth of Sri Aurobindo is a truth of love and light and mercy. And he will have the final victory." “Only it is perfectly true that to deal with those realms (of subtle planes) one must be fully protected by a guru, a real guru, a man with knowledge, or else have purity (not saintliness), an unmixed vital and mental purity. Very, very often, bhaktas (devotees) of Sri Aurobindo or me—when they are sincere, truly sincere, that is, people of great spiritual purity –have dozens of beings appear to them, saying, “I am Sri Aurobindo.” It happens all the time, with all the right external appearances –it is very easy for such beings to put on a disguise. It takes the inner psychic purity not to be deceived –you invariably FEEL something that makes it impossible for you to be duped.” The Mother, 11th March 1962 (Similar experience in Savitri :-) “This evil Nature is housed in human hearts, A foreign inhabitant, a dangerous guest: The soul that harbours it it can dislodge, Expel the householder, possess the house. An opposite potency contradicting God, A momentary Evil’s almightiness Has straddled the straight path of Nature’s acts. It imitates the Godhead it denies, Puts on his figure and assumes his face. A Manichean creator and destroyer, This can abolish man, annul his world. But there is a guardian power, there are Hands that save, Calm eyes divine regard the human scene.” Savitri-482 (Similar Experience in The Life Divine :-) “It is possible to receive help or guidance or harm or misguidance from these beings; it is possible even to become subject to their influence, to be possessed by their invasion or domination, to be instrumentalised by them for their good or evil purpose. At times the progress of earthly life seems to be a vast field of battle between supraphysical Forces of either character, those that strive to uplift, encourage and illumine and those that strive to deflect, depress or prevent or even shatter our upward evolution or the soul’s self-expression in the material universe. Some of these Beings, Powers or Forces are such that we think of them as divine; they are luminous, benignant or powerfully helpful: there are others that are Titanic, gigantic or demoniac, inordinate Influences, instigators or creators often of vast and formidable inner upheavals or of actions that overpass the normal human measure. There may also be an awareness of influences, presences, beings that do not seem to belong to other worlds beyond us but are here as a hidden element behind the veil in terrestrial nature.” CWSA-22/The Life Divine/p-806 “In entering within one may find oneself amidst a chaos of unfamiliar and supernormal experiences to which one has not the key or a press of subliminal or cosmic forces, subconscient, mental, vital, subtle physical, which may unduly sway or chaotically drive the being, encircle it in a cave of darkness, or keep it wandering in a wilderness of glamour, allurement, deception, or push it into an obscure battlefield full of secret and treacherous and misleading or open and violent oppositions; beings and voices and influences may appear to the inner sense and vision and hearing claiming to be the Divine Being or His messengers or Powers and Godheads of the Light or guides of the path to realisation, while in truth they are of a very different character. If there is too much egoism in the nature of the seeker or a strong passion or an excessive ambition, vanity or other dominating weakness, or a obscurity of the mind or a vacillating will or a weakness of the life-force or an unsteadiness in it or want of balance, he is likely to be seized on through these deficiencies and to be frustrated or to deviate, misled from the true way of the inner life and seeking into false paths, or to be left wandering about in an intermediate chaos of experiences and fail to find his way out into the true realisation. These perils were well-known to a past spiritual experience and have been met by imposing the necessity of initiation, of discipline, of methods of purification and testing by ordeal, of an entire submission to the directions of the path finder or path-leader, one who has realised the Truth and himself possesses and is able to communicate the light, the experience, a guide who is strong to take by the hand and carry over the difficult passages as well as to instruct and point out the way. But even so the dangers will be there and can only be surmounted if there is or there grows up a complete sincerity, a will to purify, a readiness for obedience to the Truth, for surrender to the Highest, a readiness to lose or to subject to a divine yoke the limiting and self-affirming ego. These things are the sign that the true will for realisation, for conversion of the consciousness, for transformation is there, the necessary stage of the evolution has been reached: in that condition the defects of nature which belong to the human being cannot be a permanent obstacle to the change from the mental to the spiritual status; the process may never be entirely easy, but the way will have been made open and practicable.” CWSA-22/The Life Divine/p-938-39 (Similar Experience in The Synthesis of Yoga :-) "If the egoism of the worker disappears, the egoism of the instrument may replace it or else prolong it in a disguise. The life of the world has been full of instances of egoism of this kind and it can be more engrossing and enormous than any other; there is the same danger in Yoga. A man becomes a leader of men or eminent in a large or lesser circle and feels himself full of a power that he knows to be beyond his own ego-force; he may be aware of a Fate acting through him or a Will mysterious and unfathomable or a Light within of great brilliance. There are extraordinary results of his thoughts, his actions or his creative genius. He effects some tremendous destruction that clears the path for humanity or some great construction that becomes its momentary resting-place. He is a scourge or he is a bringer of light and healing, a creator of beauty or a messenger of knowledge. Or, if his work and its effects are on a lesser scale and have a limited field, still they are attended by the strong sense that he is an instrument and chosen for his mission or his labour. Men who have this destiny and these powers come easily to believe and declare themselves to be mere instruments in the hand of God or of Fate: but even in the declaration we can see that there can intrude or take refuge an intenser and more exaggerated egoism than ordinary men have the courage to assert or the strength to house within them. And often if men of this kind speak of God, it is to erect an image of him which is really nothing but a huge shadow of themselves or their own nature, a sustaining Deific Essence of their own type of will and thought and quality and force. This magnified image of their ego is the Master whom they serve. This happens only too often in Yoga to strong but crude vital natures or minds too easily exalted when they allow ambition, pride or the desire of greatness to enter into their spiritual seeking and vitiate its purity of motive; a magnified ego stands between them and their true being and grasps for its own personal purpose the strength from a greater unseen Power, divine or undivine, acting through them of which they become vaguely or intensely aware. An intellectual perception or vital sense of a Force greater than ours and of ourselves as moved by it is not sufficient to liberate from the ego." CWSA-23/The Synthesis of Yoga/p-248-249 "This perception, this sense of a greater Power in us or above and moving us, is not a hallucination or a megalomania. Those who thus feel and see have a larger sight than ordinary men and have advanced a step beyond the limited physical intelligence, but theirs is not the plenary vision or the direct experience. For, because they are not clear in mind and aware in the soul, because their awakening is more in the vital parts than into the spiritual substance of Self, they cannot be the conscious instruments of the Divine or come face to face with the Master, but are used through their fallible and imperfect nature. The most they see of the Divinity is a Fate or a cosmic Force or else they give his name to a limited Godhead or, worse, to a Titanic or demoniac Power that veils him. Even certain religious founders have erected the image of the God of a sect or a national God or a Power of terror and punishment or a Numen of sattwic love and mercy and virtue and seem not to have seen the One and Eternal. The Divine accepts the image they make of him and does his work in them through that medium, but, since the one Force is felt and acts in their imperfect nature but more intensely than in others, the motive principle of egoism too can be more intense in them than in others. An exalted rajasic or sattwic ego still holds them and stands between them and the integral Truth. Even this is something, a beginning, although far from the true and perfect experience. A much worse thing may befall those who break something of the human bonds but have not purity and have not the knowledge, for they may become instruments, but not of the Divine; too often, using his name, they serve unconsciously his Masks and black Contraries, the Powers of Darkness." CWSA-23/The Synthesis of Yoga/p-249-250 Night of 12th -13th April 1962: THE MANIFESTATION OF SUPREME LOVE: Suddenly in the night (of April 12-13, the experience lasted at least four hours) 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 Love carrying the universe further in its manifestation. And the certitude that what is to be done is done and the Supramental Manifestation is realised… 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. But then it came: “You have accepted that this world should know the Supramental Truth,... and it will be expressed totally, integrally.” Yes, yes …And the thing is DONE. (Similar experience in Savitri :-) “A strong Descent leaped down. A Might, a Flame, A Beauty half-visible with deathless eyes, A violent ecstasy, a Sweetness dire, Enveloped him with its stupendous limbs And penetrated nerve and heart and brain That thrilled and fainted with epiphany: His nature shuddered in the Unknown’s grasp. In a moment shorter than death, longer than Time, By a Power more ruthless than love, happier than Heaven, Taken sovereignly into eternal arms, Haled and coerced by a stark absolute bliss, In a whirlwind circuit of delight and force Hurried into unimaginable depths, Upborne into immeasurable heights, It was torn out from its mortality And underwent a new and bourneless change.” Savitri-81 15th August 1962: SRI AUROBINDO SITTING UPON ASHRAM COMPOUND: "Sri Aurobindo sitting upon the Ashram, upon the Ashram compound I felt the friction of this presence in subtle physical. A sense of absoluteness, as if all were fulfilled. The most beautiful August-15 we had ever had. All his power was there, far stronger and clearer than when he was in his body! I always had that same impression – it was always like that in his room; and I would always have that impression whenever I met him. And even when I was working, all the while I would feel him behind me, doing everything. But this was much stronger. Much stronger. It was ... one was caught up and there was no way to get out of it. That's how it was – something ABSOLUTE. I've asked no one, I've told no one, I haven't said anything about it, not a word; you're the first. When Pavitra came yesterday I smilingly asked him if he'd had a good meditation, that's all. He said yes. So I told him, "Well, Sri Aurobindo was sitting on you!" (Mother laughs) "I was sitting below, in Sri Aurobindo's room," he replied. "He was there too!" I said (Mother laughs)." "A Presence wrought behind the ambiguous screen: It beat his soil to bear a Titan’s weight, Refining half-hewn blocks of natural strength It built his soul into a statued god. The Craftsman of the magic stuff of self Who labours at his high and difficult plan In the wide workshop of the wonderful world, Modelled in inward Time his rhythmic parts. Then came the abrupt transcendent miracle: The masked immaculate Grandeur could outline, At travail in the occult womb of life, His dreamed magnificence of things to be. A crown of the architecture of the worlds, A mystery of married Earth and Heaven Annexed divinity to the mortal scheme." Savitri-25 "A vision lightened on the viewless heights, A wisdom illumined from the voiceless depths: A deeper interpretation greatened Truth , A grand reversal of the Night and Day; All the world’s values changed heightening life’s aim; A wiser word, a larger thought came in Than what the slow labour of human mind can bring, A secret sense awoke that could perceive A Presence and a Greatness everywhere." Savitri-42 24th November 1962: A CUBE OF CONCENTRATED WHITE LIGHT: "…an immensity of light, like gold becoming white by its intensity, absolutely immobile, containing an infinite Power. At the centre of that immensity: a cube of concentrated white light, tremendously active, and all that immensity converged there without moving. A cube enveloped in pale gray tulle expressing perfect humility that abolishes the ego. The cube represented my physical being and through it I could discern all the action being done for the whole earth. Things from the past and things far into the future. At the moment, it was nothing but Sat: an immobile existence. An absolute certainty that things are like that, although the appearances may seem altogether different. The gray tulle, like the little wild grass I have named “Humility.” I said to myself, “That is why I named it Humility!” And the sense of the separate bodily form had completely vanished. And it was ONE moment of the Manifestation. All we see, think, understand was nothing, unsubstantial, but THAT! …The body feels how artificial all life’s complications and problems are, how different it could be! There are just bad habits, fading away, losing their force, becoming more and more unreal. Like a machine that takes time to run down. In the other consciousness everything is so obvious: that is IT. It is not something you are looking at: it’s like that. All life’s misfortunes: a bad habit —the time has come to change habits… Still in a transitional period when the true thing is getting established but the tail of the old thing trails behind. The habit of not understanding something unless it can be mentally explained is disastrous. To live THAT spontaneously, all the time, how wonderful it would be!" "In the wide signless ether of the Self, In the unchanging Silence white and nude, Aloof, resplendent like gold dazzling suns Veiled by the ray no mortal eye can bear, The Spirit’s bare and absolute potencies Burn in the solitude of the thoughts of God." Savitri-57 "A formless Stillness called, a nameless Light. Above him was the white immobile Ray, Around him the eternal Silences. No term was fixed to the high-pitched attempt; World after world disclosed its guarded powers, Heaven after heaven its deep beatitudes, But still the invisible Magnet drew his soul." Savitri-102 6th June, 1963: EXPERIENCE OF SUPRAMENTAL POWER: "In the night of 6th, for three hours, everything was at a standstill: only the sensation of a stupendous Force. It was spherical. It was going out in innumerable directions. An incalculable mass. I suppose that if the mind had been associated with the experience, it would have gone mad! But there was in the physical centre an ecstasy that sparkled like a diamond to reassure the body: “Don’t be afraid, don’t worry.” Only universal forces in action, and a sparkling, ecstatic point in that immensity. It is the first time: it was everywhere at the same time. It was something happening for the earth (the earth was very small). And no psychological perception (peace, love, knowledge etc.): a pure vibratory sensation on a colossal scale. When I woke up, my head felt inordinately swollen –but the clear-headedness is the same as ever." (Similar experience in Savitri:-) "Then kindling the gold tongue of sacrifice, Calling the powers of a bright hemisphere We shall shed the discredit of our mortal state, Make the abysm a road for Heaven’s descent, (The gulf between Supreme Self and Inconscient Self is bridged) Acquaint our depths with the supernal Ray And cleave the darkness with the mystic Fire." Savitri-171-172 “This independent, once a power supreme, Self-born before the universe was made, Accepting cosmos, binds himself Nature’s serf Till he becomes her freedom – or God’s slave.” Savitri-542 9th December 1963: THE BATTLE IN THE SUBCONSCIENT: On December 9, a frightful battle in the Subconscient, like a return of the 1958 attack: the same origin of forces. It went on during the meditation. It stops the heart, so it was unpleasant. Q:- Was there no human instrument? No, but plenty of spots to which that force clings: it clings to certain tendencies, attitudes, reactions. During the meditation: a grating in the cells. A very aggressive ill will which belongs to a dark age… A victory of that very black force over the one that tries to follow more harmonious paths… (Similar experience in Savitri:-) "All came back to her: Earth and Love and Doom, The ancient disputants , encircled her Like giant figures wrestling in the night: The godheads from the dim Inconscient born Awoke to struggle and the pang divine, And in the shadow of her flaming heart, At the sombre centre of the dire debate, A guardian of the unconsoled abyss Inheriting the long agony of the globe, A stone-still figure of high and godlike Pain Stared into Space with fixed regardless eyes That saw grief’s timeless depths but not life’s goal." Savitri-9-10 “He saw the city of ancient Ignorance Founded upon a soil that knew not Light. There each in his own darkness walked alone: Only they agreed to differ in Evil’s paths, To live in their own way for their own selves Or to enforce a common lie or wrong; There Ego was lord upon his peacock seat And Falsehood sat by him, his mate and queen: The world turned to them as Heaven to Truth and God.” Savitri-208-209 29th February 1964: SPARKLING OF WHITE STARS: "During the meditation of 29th I noticed (I looked), I noticed that for about two days, the atmosphere had been a full of a sparkling of white stars, like dust – a twinkling dust of white stars. I saw it had been there for three days. And at the time of meditation, it became extremely intense. But it was widespread, it was everywhere. …There seemed to be nothing but sparkling diamond everywhere, absolutely everywhere. And it had a tendency to come from above downward. It lasted not just hours, but days… But there was nothing stunning or magnificent or astounding about it: nothing of the kind, nothing spectacular, nothing to give the feeling of a “great experience” –very quiet, but very, very self assured. Very quiet." "Unsmeared with the dust of our mortal atmosphere It still reflected heaven’s spiritual joy. Almost they saw who lived within her light Her playmate in the sempiternal spheres Descended from its unattainable realms In her attracting advent’s luminous wake, The white-fire dragon-bird of endless bliss Drifting with burning wings above her days: Heaven’s tranquil shield guarded the missioned child. A glowing orbit was her early term, Years like gold raiment of the gods that pass; Her youth sat throned in calm felicity." Savitri-16 Night of 6th -7th March 1964: THE EXPERIENCE OF ANANDA OF PROGRESS: "Something has begun to permeate this terrestrial consciousness: a power of transformation, the ananda of progress, of the animal becoming man, of man becoming superman, what a force, what a power—I had never felt that intensity in the material world. And no resistance anywhere: everything was enthusiastically participating. …The return to ordinary consciousness: a sort of superficial bark, something very artificial, then, dry. … The experience of the Ananda of progress gave a TERRESTRIAL meaning to all those scattered little promises. The earth – a little thing which my consciousness dominated, but which was an exclusive object of my concentrations. The present imperfections of the body are tolerated: the “obvious” transformation –something secondary and not urgent in the overall vision of the Work. But soon, the body could be entirely driven by the direct Will. The feeling that a corner has been turned for the earth. This morning I noted the experience through the same process – ‘the penetration and permeation into material substance of the Ananda o f the power of progress in Life.” The whole material substance of the earth received this ananda of the power of progress. Even plants participated. …A power that can crush everything and rebuild everything. Only when the flash of the mental transformation through the Supramental descent joins the ananda of Power will there occur things that will be a bit… indisputable. For the moment, only those who have can see: they see examples of tiny miracles multiply. … During the experience, I knew there would be another one, which is yet to come, (Penetration of permeation of Ananda from below the feet.) which would join with this one to form a third, and that junction will change something in the appearances. I do not know when it will come." (Similar experience in Savitri :-) "To live, to love are signs of infinite things, Love is a glory from eternity’s spheres. Abased, disfigured, mocked by baser mights That steal his name and shape and ecstasy, He (Divine Love) is still the godhead by which all can change. A mystery wakes in our inconscient stuff, A bliss is born that can remake our life ." Savitri-397-398 "A traveller of the million roads of life, His steps familiar with the lights of heaven Tread without pain the sword-paved courts of hell; There he descends to edge eternal joy. Love’s golden wings have power to fan thy void: The eyes of love gaze starlike through death’s night, The feet of love tread naked hardest worlds. He (Divine Love) labours in the depths, exults on the heights; He shall remake thy universe, O Death. ” Savitri-592 24th March 1964: THE SUBSTITUTION OF TRUE VIBRATION: "…(on this day) again, the experience was quite concrete and powerful: it is not necessary to move, or to move anything, for this Truth Consciousness to replace the consciousness of deformation or distortion. In other words, the capacity to live in and be this true Vibration –essential and true –seems to have the power to SUBSTITUTE this Vibration for the vibration of Falsehood and Distortion, to such an extent that… For instance, the outcome of Distortion or of the vibration of distortion should naturally have been an accident or catastrophe, but if, within those vibrations, there is a consciousness that has the power to become aware of the Vibration of Truth and therefore manifest the Vibration of Truth, it can –it must –cancel the other vibration. Which would be translated, in the external phenomenon, by an intervention that would stop catastrophe… There is a growing feeling that the True is the only way to change the world; that all other process of slow transformation are always a tangent (you draw nearer and nearer but you never arrive) and the last step must be this --the substitution of the true vibration." (Similar experience in Savitri :-) “A slowly changing order binds our will. This is our doom until our souls are free. A mighty Hand then rolls mind’s firmaments back, Infinity takes up the finite’s acts And Nature steps into the eternal Light. Then only ends this dream of nether life.” Savitri-154 25th March 1964: THE DESCENT OF TRUTH POWER: "Two or three nights ago, something like that occurred: in the middle of the night, early morning, there was a descent of this Force, a descent of this Truth Power; and this time it was everywhere (it’s always everywhere), but with a special concentration in the brain –not in this brain: in THE brain (The Mother’s experiences are not individual experiences, but experiences of the earth-consciousness). And it was so strong, so strong, so strong! The head felt as if it were about to burst – so that for about two hours I simply had to keep calling for the widening of the Lord’s Peace: “Lord, Your widening, Your peace,” like that in the cells. And with the consciousness (which is always conscious, of course [gesture above]) that the descent into an unprepared brain would be enough to drive you completely mad or absolutely daze you (at the very best), or else you would burst … This experience, like the other one (Experience of 7th March), hasn’t left. …And I saw (because I wanted to see, and I saw) that the other experience was still there but it was beginning to be almost habitual, almost natural, while this one was new. It was the result of my old prayer: “Lord, take possession of this brain.” …Well, that’s what is happening—happening everywhere, all the time. So if it happens in a large enough aggregate, it gives the appearance of a miracle – but it is a miracle of the whole EARTH." (Similar experience in Savitri :-) “It left mind’s distance from the Truth supreme” Savitri-44 “A Truth supreme has forced the world to be;” Savitri-658 “Fragments of Truth supreme have lit his soul,” Savitri-659 “All-ruler, ruled by none, the Truth supreme,” Savitri-661 “The Truth supreme, vast and impersonal” Savitri-662 “O Death, if thou couldst touch the Truth supreme” Savitri-663 “If Truth supreme transcends her shadow here” Savitri-663 “Then shall the Truth supreme be given to men:” Savitri-705 30th September 1964: A VERY MATERIAL POWER EXERTING PRESSURE: "It is like beginning of a new phase. For a few days now, whenever something or other goes wrong, when, for instance, people don’t do what they should or their reactions are wrong or when they are difficulties…, now there come into me a sort of Power, a VERY MATERIAL Power, which goes like this (gesture of pummeling), which goes at things and pushes terribly hard –oh, what a pressure it makes! … And it comes without my willing it, it goes without my knowing it. …Naturally, the inner Power is put into action (that Power which obviously is always increasing), but it never used to be exerted in that way, in detail, on tiny things of that sort, like someone’s wrong attitude of an action that doesn’t confirm to the Truth, anyway lots of things… pitiable things, which I used to watch: I would smile, put the Truth-Light on them (gesture from above) and would leave them. But now, it’s not that way: “that” comes, and it’s like something that comes and says to people, things, circumstances and individuals (in an imperative tone): “You shall do what the Lord wills – you shall do what He wills. And beware! You shall do what He wills.” …It makes me laugh, it must be having some effect!" 3rd November 1964: EXPERIENCE OF SUPREME’S PRESENCE IN A PERSONAL FORM: "For the first time…, I had in a flash – it lasted just a flash – for the first time in my life, I had the PHYSICAL experience of the Supreme’s Presence in a personal form. It was not a defined form, but it was a personal form. And it came in the wake of a series of experiences in which I saw the different attitudes of different categories of people or thinkers, according to their conviction. It came as if that form were saying to my body (it was PHYSICAL presence), as if it were saying, really with words (it was a translation; the words are always a translation—I don’t know what language the Supreme speaks (!), but it’s translated, it must be translated in everyone’s brain according to his own language) as if He were telling me, “through you” (that is through this, the body) “ I am charging…” (it was like a conquest, a battle), “I am charging to conquer the physical world.” That is how it was. And the sensation was really of an all powerful Being whose proportions were like ours, but who was everywhere at once." (Similar experience in Savitri :-) “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 7th November 1964: EMPTY HEAD: "For the past three days there has been a constant phenomenon: something… I don’t know what it is… as if the whole head were being emptied (The Mother shows the blood going downward). Physically that is what you feel before fainting, as if all the blood were leaving the head: the head empties, and then you faint." (Similar experience in Savitri :-) “Banish all thought from thee and be God’s void. Then shalt thou uncover the Unknowable” Savitri-537 “In the absolute stillness bare and formidable T There was glimpsed an all-negating Void Supreme That claimed the mystic Nihil’s sovereign right To cancel Nature and deny the soul.” Savitri-545 11th February 1965: THE ASHRAM ATTACKED BY RIOTERS: "I had for the first time the consciousness of the physical Truth of the earth, that is, the quality of the vibration of Truth in the physical earth consciousness. A stillness unknown to the physical: the whole attack seemed like an absolute Falsehood, but I saw all the points of falsehood in the Ashram’s atmosphere that made the contact possible,… The true Vibration of Peace can cure everything. Now I have caught hold of it… “The power of discrimination between the impulses that come from the Truth and those that come from the falsehood is one of the first effects of the Advent of the Truth’s Light in the earth’s atmosphere.”… “Behind all the destructions of Nature or the human destructions there is always Kali’s power. Whatever is Divine in its essence cannot be touched by these destructions. The extent of the damage gives the measure of the imperfection.” (Similar experience in Savitri :-) “I wear the face of Kali when I kill, I trample the corpses of the demon hordes.” Savitri-509 “All reeled into a world of Kali’s dance.” Savitri-255 5th December 1965: THE BLACK MAGIC: "On 5th December I saw it (black magic), and afterwards I understood. It was extremely interesting, but it was impossible to repeat. On the 5th, at meditation, I knew what it was. … On the afternoon of the 5th, after I had understood clearly and seen everything and done everything, suddenly … (you know how Sri Aurobindo used to take away illnesses: it was like a hand that came and took away the disease), it went away just like that, it was taken away, literally taken away like that, and the body was INSTANTLY fine. Oh, you know, I am still flabbergasted." (Similar experience in Savitri :-) “Looking for the golden Hand that never came, The advent for which all creation waits, The beautiful visage of Eternity That shall appear upon the roads of Time.” Savitri-199 "But Satyavan replied with smiling lips, “Lay all on her; she is the cause of all. With her enchantments she has twined me round. Behold, at noon leaving this house of clay I wandered in far-off eternities, Yet still, a captive in her golden hands, I tread your little hillock called green earth And in the moments of your transient sun Live glad among the busy works of men.” Savitri-723 2nd June 1966 (two nights ago): ANANDA IN THE CELLS: "A new experience: the whole cellular consciousness shot through by a material power of a fantastic velocity –light is slow and unhurried in comparison. As if carried away by a movement so fast that the cells felt suffocated. Three hours. For the first time in my life I felt the Ananda in the cells. Previously, the body’s whole existence was based on surrender and endurance; but “that” was so innocent and pure a joy, and I was shown: there isn’t one vibration that isn’t vibration of joy. Light, so light. It wasn’t flowing through the cells: they were IN movement, they were moving with that same fantastic velocity, felt materially." (Similar experience in Savitri :-) “And when that greater Self comes sea-like down To fill this image of our transience, All shall be captured by delight, transformed: In waves of undreamed ecstasy shall roll Our mind and life and sense and laugh in a light Other than this hard limited human day, The body’s tissues thrill apotheosised, Its cells sustain bright metamorphosis.” Savitri-171 "A giant drop of the Bliss unknowable Overwhelmed his limbs and round his soul became A fiery ocean of felicity; He foundered drowned in sweet and burning vasts: The dire delight that could shatter mortal flesh, The rapture that the gods sustain he bore. Immortal pleasure cleansed him in its waves And turned his strength into undying power. Immortality captured Time and carried Life." Savitri-237 11th June 1966: THE MIND, AN IMMENSE BALLOON: "This morning, I had, for instance, a whole series of experiences regarding the notion of selfishness. Sri Aurobindo said, ‘…the most selfish of all is the Divine, since everything belongs to Him and He sees everything in relation to Himself!” A moral atmosphere so far from the Truth. The Mind: an immense balloon, as large as the earth. As soon as you get out of it, an immensity of such living light! All the rest becomes so paltry. The ultimate outcome of this Yoga is something so wonderful that even the most unique experience are insipid in comparison. The body feels it’s not too high a price to pay for that. A fullness of experience that can be known only in the body. An absoluteness of sincerity in the body: YOU ARE." 31st August 1966: THE BODY LIVED THE TRUTH: "The body lived the Truth this morning several times for a few seconds (which might have been eternities). But it is obvious that if everything were ready for “that” to be established, it would mean omnipotence. …I mean it abolishes nothing of the Manifestation; you don’t even feel that Falsehood is abolished: it doesn’t exist, it isn’t. Everything can remain exactly as it is; it becomes only a question of choice: you choose this way, choose that way… And a splendour of joy, of beauty, of harmony, plentitude of luminous consciousness in which there is no darkness anymore: it no longer exists. And it truly is the choice between life and death. A tiny nothing which changes everything, lived at the very heart of the cells. That is how a dead man can come back to life: through that change. The certitude that everything was necessary, from the most marvelous for the human consciousness to the most horrible. … Even physical suffering, material suffering, which is one of the things most difficult to feel as illusory: a lamentable act you put on for yourself, for the cells. And I am speaking from experience, with convincing examples." (Similar experience in Savitri:-) “There is our aspect of eternity, There is the figure of the god we are, His young unaging look on deathless things, His joy in our escape from death and Time, His immortality and light and bliss.” Savitri-484 "Heaven had unveiled its lustre in her eyes, Her feet were moonbeams, her face was a bright sun, Her smile could persuade a dead lacerated heart To live again and feel the hands of calm." Savitri-514 Night of 13th – 14th November 1966: SRI AUROBINDO IN SUBTLE PHYSICAL: "I spent the whole night with Sri Aurobindo , at least four hours in that subtle physical world. He has quite a beautiful abode there! It is magnificent –And it’s not fluid: it’s very concrete, yet at the same time not fixed! It has a suppleness that adapts to all necessities. It is really interesting. … but it’s still a phase of preparation and adaptation: it is not final. It is not final: there are experiments, trials. It’s extremely supple, it’s in a phase of formation, as though it were preparing for a manifestation, or rather, “learning” to be what it must be. It’s very interesting." (Similar experience in Savitri:-) “A fine degree of wonder’s hierarchy, The kingdom of subtle Matter’s faery craft Outlined against a sky of vivid hues, Leaping out of a splendor-trance and haze, The wizard revelation of its front. A world of lovelier forms lies near to ours, Where, undisguised by earth’s deforming sight, All shapes are beautiful and all things are true.” Savitri-103 24th April 1967: INTERPENETRATION OF VIBRATION OF HARMONY: "A constant interpenetration of the vibration of Harmony and the general vibration of disorder; a simple movement of consciousness sends you to one side or the other. The descent of vibration of Harmony: a power capable of crushing an elephant. The body loses the sense of its own existence, the time flashes by in a second. The first time my body has had that sort of Samadhi. Sri Aurobindo said he never had a Samadhi in his body; neither did I …a light like molten gold: very thick, a weight. No more body, nothing but That. And an action that does not cause any movement: a sort of pressure which displaces nothing… Sri Aurobindo said: when the Supramental force is there you get a sense of unconditioned all-powerfulness." 4th May 1967 (4.5.67): YEAR OF COMPLETE REALISATION, THE GOVERNMENT WOULD OBEY THE SUPRAMENTAL INFLUENCE: "On the morning of 4th, when I got up (it was 4.30), suddenly I seemed to be sent … well, it was as if I were sent a ball of lightning like this (The Mother strikes her head). I said, “Ah, very well!” (The Mother laughs) But it shook me! It was so strong that it shook me. Then came the explanation of the “message” for 4.5.67. It came in English… It was Sri Aurobindo speaking to me, but He said it like that! “The Divinity mentioned by Sri Aurobindo is NOT A PERSON, but a condition to be shared and lived by all those who prepare themselves for it.” (Similar experience in The Life Divine:-) “A Consciousness-Force, everywhere inherent in Existence, acting even when concealed, is the creator of the worlds, the occult secret of Nature.” CWSA-21/The Life Divine/p-309 “But since this consciousness is creatrix of the world, it must be not only a state of knowledge, but power of knowledge, and not only a Will to light and vision, but a Will to power and works.” CWSA-21/The Life Divine/p-131 Night of 26th August 1968: SUPRAMENTAL PRESSING FROM EVERYWHERE: "Powerful and prolonged penetration of the Supramental forces into the body, everywhere at the same time… Penetration into the body: Yes, penetrations of currents I had had several times, but that night, what came all of a sudden was as though there was nothing anymore except a Supramental atmosphere. Nothing remained except that. My body was in it. And it was pressing to enter, from everywhere, but everywhere at the same time – everywhere: You understand, it was not a current flowing in, it was an atmosphere penetrating from everywhere. It lasted for at least four or five hours. And there was only one part that was BARELY penetrated: it was from here to here (gesture between the throat and the top of the head). Here it seemed gray and dull, as if the penetration were less… My teeth are in a dreadful state, my head is in a dreadful state –I tell you, I can’t see any more, can’t hear anymore, can’t …All this (from head to throat) is in need of a great transformation. But apart from it, all the rest without exception – it was pouring and pouring and pouring in… I had never, never seen that before, never! It lasted for hours –hours. Perfectly consciously." (Similar experience in Savitri :-) “It (Spirit) is within, below, without, above.” Savitri-98 “Heaven’s leaning down to embrace from all sides earth, A quiet rapture, a vast security.” Savitri-716-17 1st January 1969: SUPRAMENTAL PERSONALITY: "On the 1st, something really strange took place: something very material, a golden light with a smiling benevolence. It had a taste, so concrete was it. The impression was that of an immense personality, so very benevolent, and coming to help. Was it a Supramental personality which will manifest later in the material forms? It came directly into the body, not through some inner being. Now there is a sort of certitude. I feel it is the formation that’s going to permeate and express itself in what will be the bodies of the Supramental. May be the superman? But a human of divine proportions: without weakness and shadows." (Similar experience in Savitri :-) Awareness of the Guardians of the Supramental world or world-creators who oversee (1) Fate, (2) Chance, (3) Divine Work through Divine Will. If we will do this Yoga, then these invisible Guardians from Supramental world will come down to help us, help in our ascent of the Soul, give protection to our Sadhana life, they will help to change our destiny, transform chance into decreed Spiritual life and will expedite the Divine work, Divine Purification, transformation, and perfection. “A greater Personality sometimes Possesses us which yet we know is ours:” Savitri-47 “Only the Immortals on their deathless heights Dwelling beyond the walls of Time and Space, Masters of living, free from the bonds of Thought, Who are overseers of Fate and Chance and Will… Above the world the world-creators stand, In the phenomenon see its mystic source.” Savitri-53-54 “They are guardians of the silence of the Truth, They are keepers of the immutable decree. A deep surrender is their source of might,” Savitri-57 24th March 1972: EXPERIENCE OF A COMPLETELY NEW BODY: "For the first time, early this morning, I saw myself: my body. I don’t know whether it’s the Supramental body or… (what shall I say?) a transitional body, but I had a completely new body, in the sense that it was sexless: it was neither woman nor man… that’s the first time. It was around four in the morning, I think. And perfectly natural. I only remember what I saw (gesture from chest to waist). I was covered only with veils, so I only saw… What was very different was the torso, from the chest to the waist: it was neither male nor female… But it was lovely, my form was extremely svelte and slim –slim but not thin. And the skin was very white, just like my skin. A lovely form. And no sex –you couldn’t tell: neither male nor female. The sex has disappeared… The same here (The Mother points her chest), all that was flat. I don’t know how to explain it. There was an outline reminiscent of what is now, but with no forms, not even as much as man’s. a very white skin, very smooth. Practically no abdomen to speak of. And no stomach. All that was slim." (Similar experience in Savitri :-) "All here must learn to obey a higher law, Our body’s cells must hold the Immortal’s flame. Else would the spirit reach alone its source Leaving a half-saved world to its dubious fate." Savitri-35 "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 “Even the body shall remember God, Nature shall draw back from mortality” Savitri-707 Night of 3rd -4th May 1972: EXPERIENCE OF A GOLDEN FORCE PRESSING DOWN: Strange feeling …Since last night, a strange impression that the Divine has become… (how to formulate it?) like a golden Force pressing down like this (gesture of pressure on the earth). They alone, who by their aspiration are able to pass through to the Divine Origin, will escape catastrophes … Only those who have an aspiration, a sincere and unconditional aspiration towards the Divine, only they will escape –they will stand in a golden glory. (Similar experience in Savitri :-) "A universal light was in his eyes, A golden influx flowed through heart and brain ; A Force came down into his mortal limbs, A current from eternal seas of Bliss; He felt the invasion and the nameless joy." Savitri-79 "A fire that seemed the body of a god Consumed the limiting figures of the past And made large room for a new self to live. Eternity’s contact broke the moulds of sense." Savitri-81 “A gold supernal sun of Timeless Truth Poured down the mystery of the eternal Ray Through a silence quivering with the word of Light On an endless ocean of discovery.” Savitri-264 "As man disguised the cosmic Greatness works And finds the mystic inaccessible gate And opens the Immortal’s golden door. " Savitri-488 "A golden fire came in and burned Night’s heart; Her dusky mindlessness began to dream; The Inconscient conscious grew, Night felt and thought. 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 “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 10th January 1973: THE HEART HAD STOPPED BEATING: …Yesterday or the day before, I don’t remember, all of a sudden, for two or three minutes my body was seized by the horror of death –the idea of being put like this (gesture of being tossed into a hole) in a tomb was so horrifying! Horrifying… I couldn’t have stood that more than a few minutes. It was HORRIFYING. Not because I was buried alive, but because my body was conscious. It was considered “dead” by everybody for the heart had stopped beating –yet the body was conscious …that was a horrible experience… I was displaying all the signs of “death,” you know, the heart was not working, nothing was working –but I was conscious. The body was conscious. (Similar experience in Savitri :-) "These symbol figures lost their right to live, All tokens dropped our sense can recognise; There the heart beat no more at body’s touch, There the eyes gazed no more on beauty’s shape." Savitri-31 “Even if he seems to leave her to her lone strength, Even though all falters and falls and sees an end And the heart fails and only are death and night, God-given her strength can battle against doom Even on a brink where alone seems close And no human strength can hinder or can help.” Savitri-661-62 24th November, 1926: THE OVERMENTAL SIDDHI of Sri Aurobindo : (The Mother said on 2nd August, 1961) Except for Krishna …. .In 1926, I had begun a sort of overmental creation, that is, I had brought the Overmind down into matter, here on earth (miracles and all kinds of things were beginning to happen). I asked all these gods to incarnate, to identify themselves with a body (some of them absolutely refused). Well, with my very own eyes I saw Krishna, who had always been in rapport with Sri Aurobindo , consent to come down into his body. It was on November 24th, and it was the beginning of ‘Mother.’ Q:- Yes, in fact I wanted to ask you what this realisation of 1926 was. It was this: Krishna consented to descend into Sri Aurobindo’s body-to be FIXED there; there is a great difference, you understand, between incarnating, being fixed in a body, and simply acting as an influence that comes and goes and moves about, the gods are always moving about, and it’s plain that we ourselves, in our inner beings, come and go and act in a hundred or a thousand places at once. There is a difference between just coming occasionally and accepting to be permanently tied to a body-between a permanent influence and a permanent presence. These things have to be experienced. Q:- But in what sense did this realisation mark a turning point in Sri Aurobindo’s sadhana? No, the phenomenon was important FOR THE CREATION; he himself was rather indifferent to it. But I did tell him about it. It was at that time that he decided to stop dealing with people and retire to his room. So he called everyone together for one last meeting. Before then, he used go out on the verandah every day to meet and talk with all who came to see him (this is the origin of the famous ‘Talks with Sri Aurobindo…Mother is about to say something severe, then reconsiders-anyway …) I was living in the inner rooms and seeing no one; he was going out onto the verandah, seeing everyone, receiving people, speaking, discussing-I saw him only when he came back inside. After a while, I too began having meditations with people. I had begun a sort of ‘overmental creation,’ to make each god descend into a being-there was an extraordinary upward curve! Well, I was in contact with these beings and I told Krishna (because I was always seeing him around Sri Aurobindo ), This is all very fine, but what I want now is a creation on earth-you must incarnate.’ He said ‘Yes’ Then I saw him, with my own eyes (inner eyes, of course), join himself to Sri Aurobindo. Then I went into Sri Aurobindo’s room and told him, Here’s what I have seen.’ ‘Yes, I know!’ he replied (Mother laughs) ‘That’s fine; I have decided to retire to my room, and you will take charge of the people. You take charge.’(There were about thirty people at the time.) Then he called every one together for one last meeting. He sat down, had me sit next to him, and said, ‘I called you here to tell you that, as of today, I am withdrawing for purposes of sadhana, and Mother will now take charge of everyone; you should address your selves to her; she will represent me and she will do all the work.’ (He hadn’t mentioned this to me!–Mother bursts into laughter) These people had always been very intimate with Sri Aurobindo, so they asked: Why, why, why?’ He replied, ‘It will be explained to you.’ I had no intention of explaining anything, and I left the room with him, but Datta began speaking. (She was an English woman who had left Europe with me; she stayed here until her death–a person who received ‘inspiration.’) She said she felt Sri Aurobindo speaking through her and she explained everything: that (Sri) Krishna had incarnated and that Sri Aurobindo was now going to do an intensive sadhana for the descent of the Supermind; that it meant Krishna’s adherence to the Supramental Descent upon earth and that, as Sri Aurobindo would now be too occupied to deal with people, he had put me in charge and I would be doing all the work. This was in 1926. It was only … (how can I put it?) a participation from Krishna . It made no difference for Sri Aurobindo personally: it was a formation from the past that accepted to participate in the present creation, nothing more. It was a descent of the Supreme, from… some time back, now consenting to participate in the new manifestation. 24th November, 1926: THE OVERMENTAL SIDDHI of Sri Aurobindo : (The Mother said on 2nd August, 1961) Shiva, on the other hand, refused. ‘No,’ he said, ‘I will come only when you have finished your work. I will not come into the world as it is now, I am ready to help.’ He was standing in my room that day, so tall (laughing) that his head touch the ceiling! He was bathed in his own special light, a play of red and gold … magnificent! Just as he is when he manifests his supreme consciousness–a formidable being! So I stood up and … (I too must have become quite tall, because my head was resting on his shoulder, just slightly below his head) then he told me, ‘No, I’ m not tying myself to a body, but I will give you ANYTHING you want.’ The only thing I said (it was all done wordlessly, of course) was: ‘ I want to be rid of the physical ego.’ Well, mon petit (laughing) it happened! IT was extraordinary!… After a while, I went to find Sri Aurobindo and said, ‘See what Has happened! I have a funny sensation (Mother laughs) of the cells no longer being clustered together! They’re going to scatter! He looked at me, smiled and said, Not yet. And the effect vanished. But Shiva had indeed given me what I wanted! Not yet, Sri Aurobindo said. No, the time wasn’t ripe. It was too early, much too early. (Similar experience in Savitri :-) “A giant dance of Shiva tore the past;” Savitri-343 “On Shiva’s breast is stayed the enormous dance.” Savitri-247 “World-existence is the ecstatic dance of Shiva which multiplies the body of the God numberlessly to the view: it leaves that white existence precisely where and what it was, ever is and ever will be; its sole absolute object is the joy of the dancing.” CWSA-21/The Life Divine/p-85 24th November, 1926: THE OVERMENTAL SIDDHI of Sri Aurobindo (The Mother said on 22nd December, 1962) In the end Sri Aurobindo told me it was an overmental creation, not the (Supramental) Truth. These were his very words: “Yes, it is an overmental creation, but that is not the truth we are seeking; it is not the truth, the highest truth,” he said. I made no reply, not a word: in half an hour I had undone everything –I undid it all, really everything, cut the consciousness between the gods and the people here, demolished absolutely everything. Because you see, I knew it was so attractive for people (they were constantly seeing the most astonishing things) that the obvious temptation was to hang on to it and say, “We will improve on it” –which was impossible. So I sat down quietly for half an hour, and I undid it all. We had to start over again with something else. But I said nothing, I told no one about it except Sri Aurobindo . At the time I let no one know, because they would have been completely discouraged. (Similar experience in Savitri :-) "Hardly for a moment glimpsed viewless to Mind, As if a torch held by a power of God, The radiant world of the everlasting Truth Glimmered like a faint star bordering the night Above the golden Overmind’s shimmering ridge." Savitri-41 “He scanned the secrets of the Overmind, He bore the rapture of the Oversoul. A borderer of the empire of the Sun, Attuned to the supernal harmonies, He linked creation to the Eternal sphere.” Savitri-302 Recapitulation: SRI AUROBINDO’S FOUR MAJOR SPIRITUAL EXPERIENCES: “Sri Aurobindo had already realised in full two of the four great realisations on which his Yoga and his spiritual philosophy are founded. (1) The first he had gained while meditating with the Maharastrian Yogi Vishnu Bhaskar Lele at Boroda in 1908; it was the realisation of the silent spaceless and timeless Brahman gained after a complete and abiding stillness of the whole consciousness and attended at first by an overwhelming feeling and perception of the total unreality of the world, though this feeling was disappeared after his (2) second realisation which was that of the cosmic consciousness and of the Divine as all beings and all that is, which happened in the Allipore jail and of which he has spoken in his speech at Uttarapara . To the other two realisations, (3) that of the supreme Reality with the static and dynamic Brahman as its two aspects and (4) that of the higher planes of consciousness leading to the Supermind he was already on his way in his meditations in the Alipore jail. ” Sri Aurobindo CWSA-36/Autobiographical Notes/p-94 Sri Aurobindo’s Consciousness is at once a vast universality of Soul and an intense unity of all. His universal and infinite Consciousness can always surround and seize on the mind of the aspiring destined individual with certain continuity, persistence and frequency and can most easily transform it into Intuitive mentality and subsequently, through arduous training to Supramental movement. He was able to identify the highest hinted Spiritual experiences of His Spiritual predecessors and transcended them. This paper identifies, in part, His (and also the Mother’s) highest hinted Spiritual realisations and proposes to use them as a lever to extend the unfolding of the ceaseless miracle of the Infinite and the ever-expanding mystery of the Eternal, thereby lifting the nature wholly towards the Divine. This paper also creates an opportunity to develop the highest hinted Truth of Integral Yoga through concentration, contemplation and meditation and subsequently the flashes of Spiritual experiences. The Synthesis of Yoga provides some clues for building a passage in arriving and establishing oneself in Sri Aurobindo’s Consciousness. First, it proposes that a (1) Sadhaka must go beyond the human virtue of prescribed moral formulas, rules and laws and beyond the human sin² born out of vital impurity, desire and wrong impulse and instincts and shall govern all his life by the light and truth of the Spirit; secondly, (2) he must go beyond Divine collective action² to become a precursor and pioneer of New Consciousness and this isolation from collectivity will necessarily give a determination, manifestation and creation of new inward and outward form and standard and lastly, (3) he must go beyond all written truth,³ sabdabrahmativartate ,⁴ must go beyond all truth heard through past Spiritual exercise and all truth yet to hear through future Spiritual exploration, srotabyasya srutasya cha ⁵ and live in his triple Soul of Psychic, Spiritual and Supramental Being and thus, he becomes the Sadhaka of the Eternal. The Life Divine provides a further clue that such isolated seekers of the Divine Life ‘must…withdraw into their secret divine kingdom and guard themselves in a spiritual solitude’¹⁵ and lead humanity towards a happier future through action from their inner Light and Love on mankind. The Savitri book issues further injunction on ‘too great’¹⁶ Souls to walk alone in ‘mighty solitude’¹⁶ and discourages them from wasting time in their effort to create a soul and mind of their own kind. Their own accumulated Soul Force is their most faithful and precious companion in the world journey, inner exploration and world transformation. This injunction in pursuing Sri Aurobindo’s concentrated Consciousness is complemented by The Mother’s expansive Consciousness, in which She gives Her all-embracing Divine Contacts to liberate and transform humanity. OM TAT SAT References: 1: Savitri-599, 2: CWSA-23/The Synthesis of Yoga/p-207, 3: CWSA-23/The Synthesis of Yoga/p-55-56, 4: The Gita-6.44, 5: The Gita-2.52, 6: The Gita-10.05, 7: CWSA-22/The Life Divine/p-948, 8: "In all spiritual living the inner life is the thing of first importance ; the spiritual man lives always within, and in a world of the Ignorance that refuses to change he has to be in a certain sense separate from it and to guard his inner life against the intrusion and influence of the darker forces of the Ignorance: he is out of the world even when he is within it; if he acts upon it, it is from the fortress of his inner spiritual being where in the inmost sanctuary he is one with the Supreme Existence or the soul and God are alone together. The gnostic life will be an inner life in which the antinomy of the inner and the outer, the self and the world will have been cured and exceeded. The gnostic being will have indeed an inmost existence in which he is alone with God, one with the Eternal, self-plunged into the depths of the Infinite, in communion with its heights and its luminous abysses of secrecy; nothing will be able to disturb or to invade these depths or bring him down from the summits, neither the world’s contents nor his action nor all that is around him. This is the transcendence aspect of the spiritual life and it is necessary for the freedom of the spirit; for otherwise the identity in Nature with the world would be a binding limitation and not a free identity." CWSA-22/The Life Divine/p-1013, “O soul, my soul, we have created Heaven, Within we have found the kingdom here of God, His fortress built in a loud ignorant world ." Savitri-531, 9: CWSA-23/The Synthesis of Yoga/p-61, 10: Savitri-19, 11: Savitri-705, 12: CWSA-21/The Life Divine/p-27, 13: These experiences are collected from the Mother’s Agenda, 14: The Mother’s Agenda/Vol-1/p-477, 15: CWSA-22/The Life Divine/p-1097, 16: Savitri-368, 17: SABCL/Vol-26/p-64, 18: The Mother’s Agenda/Vol-6/p-43, 19: “But it is not either of these sides separated from other, but rather a harmony of the inner and the outer life made one in fullness and transfigured into a play of something that is beyond them which will create the form of a perfect living. A Yoga of works, a union with the Divine in our will and acts---and not only in knowledge and feeling---is then an indispensable, an inexpressibly important element of an integral Yoga. The conversion of our thought and feeling without a corresponding conversion of the spirit and body of our works would be a maimed achievement.” CWSA-23/The Synthesis of Yoga/p-92, 20: CWSA-22/The Life Divine/p-1069, 21: “If Life refuses the aid of its intermediary energy to the spirit’s other workings or is itself refused, they are likely to be reduced for all the effect they can have here to a static seclusion or a golden impotence; or if anything is done, it will be a partial irradiation of our action more subjective than objective, modifying existence perhaps, but without force to change it.” CWSA-23/The Synthesis of Yoga/p-173, 22: The Mother’s Centenary Works/Vol.13/p-23, 23: The Mother’s Centenary Works/Vol.13/p-19, 24: Savitri-43, 25: Savitri-315, 26: Savitri-42, 27: Savitri-706, 28: "But not by showering heaven’s golden rain Upon the intellect’s hard and rocky soil Can the tree of Paradise flower on earthly ground And the Bird of Paradise sit upon life’s boughs And the winds of Paradise visit mortal air. Even if thou rain down intuition’s rays, The mind of man will think it earth’s own gleam, His spirit by spiritual ego sink, Or his soul dream shut in sainthood’s brilliant cell Where only a bright shadow of God can come." Savitri-520-521, 29: “Once were my (Satyavan’s) days like days of other men: To think and act was all, to enjoy and breathe; This was the width and height of mortal hope:” Savitri-406-7, “But when she (Savitri) came back to her self of thought, Once more she was a human thing on earth, A lump of Matter, a house of closed sight, A mind compelled to think out ignorance, A life-force pressed into a camp of works And the material world her limiting field.” Savitri-488 (Savitri said) “Nay, let me work within my mortal bounds, Not live beyond life nor think beyond the mind; Our smallness saves us from the Infinite.” Savitri-520, 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...And I see now that it was the most solid base possible for this experience: there was no danger of imaginings....I have tried many things, a great many, I have looked a great deal, and I see only one that’s absolute – only one that’s absolute and can bring the absolute result, it’s this (gesture turned Upward): the complete annulment of all that, leaving it all, "To You, Lord – You, You, to You." And it isn’t a being with a form, that’s not it; it isn’t a formless force, it’s ... It has nothing to do with thought, only with this: the contact. And the contact, an unmistakable contact, which nothing can imitate – nothing, nothing at all has the power to imitate it. And for every difficulty, every time, whatever it is, simply this: "Everything to You, Lord. Everything for You, to You. You alone can do it, You, You alone, You alone. You alone are the Truth; You alone are the Power." And those words are nothing, they are only the very clumsy expression of something ... a stupendous Power.... It’s only the incapacity, the clumsiness, the lack of faith we mix into it that takes away His power. The minute we are truly pure, that is, under His influence alone, there are no limits, no limits – nothing, nothing, there is nothing, no law of Nature that can resist, nothing, nothing..... Only, the whole thing is that the time must have come, there must be only That left – all the rest spoils, whatever it is, even the highest, purest, noblest, most beautiful and marvelous things: all that spoils. Only That.” The Mother's Agenda/March 26, 1966, 30: Savitri-407, 31: Savitri-541, 32: Savitri-703, 33: "For we were man and woman from the first, The twin souls born from one undying fire." Savitri-614, (Para-prakriti Savitri's declaration on Paramatma Satyavan) "Desiring me since first the world began." (Savitri-614), "The godhead promised to our struggling souls When first man’s (Satyavan's)heart dared death and suffered life." Savitri-59 "Since first the earth-being’s (Satyavan's) heavenward growth began," Savitri-14, "A force in her (Savitri) that toiled since earth was made, Accomplishing in life the great world-plan, Pursuing after death immortal aims, Repugned to admit frustration’s barren role, Forfeit the meaning of her birth in Time, Obey the government of the casual fact Or yield her high destiny up to passing Chance." Savitri-19 34: “Give me back Satyavan , my only lord." Savitri-637, 35: "An incarnation is something more, something special and individual to the individual being. It is the substitution of the Person of a divine being for the human person and an infiltration of it into all the movements so that there is a dynamic personal change in all of them and in the whole nature; not merely a change of the character of the consciousness or a general surrender into its hands, but a subtle intimate personal change. Even when there is an incarnation from the birth, the human elements have to be taken up, but when there is a descent, there is a total conscious substitution." Sri Aurobindo/CWSA-29/Letters on Yoga-II/p-421, "But there is too somewhere deep down in us the need of a total consciousness, there is in Nature a secret universal seeking for the whole Divine, an impulsion towards some entire awareness and delight and power of existence; this need of a whole being, a total knowledge, this integral will in us is not fully satisfied by these solutions. So long as the world is not divinely explained to us, the Divine remains imperfectly known; for the world too is That and, so long as it is not present to our consciousness and possessed by our powers of consciousness in the sense of the divine being, we are not in possession of the whole Divinity." CWSA-21/The Life Divine/p-408, "It is only if we can open up the wall between the outer mind and the inner consciousness to which such phenomena are normal, or if we can enter freely within or dwell there, that this realm of knowledge can be truly explained and annexed to our total consciousness and included in the field of operation of our awakened force of nature." CWSA-21/The Life Divine/p-557, "The first, the essential, is at one end the superconscient Silence and at the other end the Inconscience; the second, the integral, is the total consciousness of Sachchidanand a, the supramental concentration; the third, the multiple, is the method of the totalising or global overmental awareness; the fourth, the separative, is the characteristic nature of the Ignorance." CWSA-22/The Life Divine/p-604, "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, 36: "Those who are bewildered by the three modes, not knowers of the whole, let not the knower of the whole (knower of Total Consciousness) disturb in their mental standpoint." The Gita-3.29, "Equally, an enlargement of our mental consciousness out of the experience of the egoistic dualities into an unregulated unity with some form of total consciousness might easily bring about a confusion and incapacity for the active life of humanity in the established order of the world’s relativities. This, no doubt, is the root of the injunction imposed in the Gita on the man who has the knowledge not to disturb the life-basis and thought-basis of the ignorant; for, impelled by his example but unable to comprehend the principle of his action, they would lose their own system of values without arriving at a higher foundation." CWSA-21/The Life Divine/p-58, Download this WEB PAGE as a PDF file: " Now, you know that Sri Aurobindo and I are always one and the same consciousness, one and the same person. Only, when this unique force or presence is felt in your individual consciousness, it assumes different forms or appearances depending upon your temperament, your aspirations, your needs, the particular cast of your nature. Your individual consciousness is like a filter, a pointer, as it were; it makes a choice and settles upon one possibility in the infinity of divine possibilities. In truth, the Divine gives to each one exactly what he expects from Him. If you believe the Divine to be distant and cruel, He will be distant and cruel, because it may be necessary for your supreme wellbeing to feel the wrath of God. He will be Kali’ for the worshippers of Kali, and bliss for the bhakta. He will be the All-Knowledge of seekers after Knowledge, the Transcendent Impersonal of the illusionist. He will be an atheist for the atheist, and the love of the lover. He will be fraternal and near, an ever faithful friend, ever helpful, to those who feel him as the inner guide of each movement, at each minute. And if you believe that He can erase everything, He will erase all your faults, all your errors, tirelessly, and at each moment you will feel his infinite Grace. In truth, the Divine is what you expect of Him in your deep aspiration. The Mother The Mother's Agenda/Vol-1/Undated 1957

Photo Gallery "A bright pure image in a priestless shrine," Savitri-368 "It is not a question of preparing students to read these or some other works. It is a question of drawing all those who are capable of it out of the usual human routine of thought, feelings, action; of giving those who are here every opportunity to reject the slavery of the human way of thinking and acting; of teaching all those who want to listen that there is another, truer way of living, and that Sri Aurobindo taught us to become and to live the true being and that the purpose of education here is to prepare the children for this life and to make them capable of it." The Mother The Mother's Agenda, 10.08.1960 This photo gallery is proposed to be designed for small children in such a manner that they will understand the All-inclusive Integral Education spontaneously in a very simple manner that "Sees the God-face and hears transcendent speech:" (Savitri-375). These pictures can assist them to open their Soul or through ‘a soul-understanding, that chose the pictures.’ The Mother observed, “What I see is almost a children's book, for a whole generation aged ten to eighteen, thousands of children. With lovely pictures.” (Refer The Mother’s Agenda-29.05.1962) ଏହି ଫଟୋ ଗ୍ୟାଲେରୀଟି (ଚିତ୍ର ପ୍ରଦର୍ଶନୀ) ଛୋଟ ପିଲାମାନଙ୍କ ପାଇଁ ଏଭଳି ଭାବରେ ପ୍ରସ୍ତୁତ କରିବାକୁ ପ୍ରସ୍ତାବ ଦିଆଯାଇଛି, ଯେପରି ସେମାନେ ସମ୍ପୂର୍ଣ୍ଣ ଗ୍ରହଣୀୟ ପୂର୍ଣ୍ଣାଙ୍ଗ ଶିକ୍ଷାକୁ ଅତି ସହଜ ଓ ସ୍ୱାଭାବିକ ଭାବରେ ବୁଝିପାରିବେ ଏବଂ ସେମାନେ 'ଭଗବାନଙ୍କ ମୁଖମଣ୍ଡଳ ଦର୍ଶନ କରିବେ ଏବଂ ତାଙ୍କ ଦିବ୍ୟ ବାଣୀ ଶ୍ରବଣ କରିପାରିବେ।' ଏହି ଚିତ୍ରଗୁଡ଼ିକ ସେମାନଙ୍କ ଆତ୍ମାକୁ ଉନ୍ମୁକ୍ତ କରିବାରେ କିମ୍ବା ଚିତ୍ରଗୁଡ଼ିକୁ ଚୟନ କରିଥିବା ଏକ 'ଆତ୍ମିକ-ବୋଧ' ମାଧ୍ୟମରେ ସହାୟତା କରିପାରିବ। ଶ୍ରୀମା କହିଥିଲେ, 'ମୁଁ ଯାହା ଦେଖୁଛି ତାହା ପ୍ରାୟତଃ ପିଲାମାନଙ୍କର ସୁନ୍ଦର ସୁନ୍ଦର ଚିତ୍ରଗୁଡ଼ିକ ସହିତ ଏକ ବହି, ଯାହାକି ଦଶରୁ ଅଠର ବର୍ଷ ବୟସର ଏକ ସମଗ୍ର ପିଢ଼ିର ହଜାର ହଜାର ପିଲାମାନଙ୍କ ଚିତ୍ରକୁ ନେଇ ସଂଗଠିତ।' (ଦ୍ରଷ୍ଟବ୍ୟ: ଦ ମଦର୍ସ ଏଜେଣ୍ଡା - ୨୯.୦୫.୧୯୬୨) "Sri Aurobindo is constantly among us and reveals himself to those who are ready to see and hear him." The Mother TMCW/Vol-13/p-11, "ଶ୍ରୀଅରବିନ୍ଦ ସଦାସର୍ବଦା ଆମ ମଧ୍ୟରେ ବିଦ୍ୟମାନ ଏବଂ ଯେଉଁମାନେ ତାଙ୍କୁ ଦେଖିବା ଓ ଶୁଣିବା ନିମନ୍ତେ ପ୍ରସ୍ତୁତ, ସେମାନଙ୍କ ନିକଟରେ ସେ ନିଜକୁ ଆତ୍ମପ୍ରକାଶ କରନ୍ତି।" ଶ୍ରୀମା “In men, says the Upanishad , the Self-Existent has cut the doors of consciousness outward, but a few turn the eye inward and it is these who see and know the Spirit and develop the spiritual being.” Sri Aurobindo CWSA-22/The Life Divine/p-1064 "ଉପନିଷଦ କହେ, ମଣିଷ ମଧ୍ୟରେ ସ୍ୱୟଂଭୂ (ଭଗବାନ) ଚେତନାର ଦ୍ୱାରଗୁଡ଼ିକୁ ବହିର୍ମୁଖୀ କରି ଗଢ଼ିଛନ୍ତି; କିନ୍ତୁ କ୍ୱଚିତ୍ ବ୍ୟକ୍ତି ନିଜ ଦୃଷ୍ଟିକୁ ଅନ୍ତର୍ମୁଖୀ କରନ୍ତି ଏବଂ ସେହିମାନେ ହିଁ ପରମାତ୍ମାଙ୍କକୁ ଦର୍ଶନ କରନ୍ତି ଓ ଜାଣନ୍ତି, ଏବଂ ନିଜର ଆଧ୍ୟାତ୍ମିକ ସତ୍ତାକୁ ବିକଶିତ କରନ୍ତି।" ଶ୍ରୀ ଅରବିନ୍ଦ “The (Katha-2.1.1) Upanishad tells us that the Self-existent has so set the doors of the soul that they turn outwards and most men look outward into the appearances of things; only the rare soul that is ripe for a calm thought and steady wisdom turns its eye inward, sees the Self and attains to immortality. To this turning of the eye inward psychological self observation and analysis is a great and effective introduction.” Sri Aurobindo CWSA-23/The Synthesis of Yoga/p-303 "(କଠ) ଉପନିଷଦ ଆମକୁ କହେ ଯେ ସ୍ୱୟଂଭୂ (ପରମେଶ୍ୱର) ଆତ୍ମାର ଦ୍ୱାରଗୁଡ଼ିକୁ ଏପରି ଭାବରେ ସ୍ଥାପନ କରିଛନ୍ତି ଯେ ସେଗୁଡ଼ିକ ବାହାର ଆଡ଼କୁ ଖୋଲେ ଏବଂ ଅଧିକାଂଶ ମନୁଷ୍ୟ ବାହ୍ୟ ଜଗତର ବସ୍ତୁର ରୂପରଙ୍ଗକୁ ହିଁ ଦେଖନ୍ତି; କେବଳ କୌଣସି ଏକ ବିରଳ ଆତ୍ମା, ଯିଏ ଶାନ୍ତ ଚିନ୍ତା ଓ ସ୍ଥିର ପ୍ରଜ୍ଞା ପାଇଁ ପରିପକ୍ୱ ହୋଇଥାଏ, ସେ ନିଜର ଦୃଷ୍ଟିକୁ ଅନ୍ତର୍ମୁଖୀ କରେ, ଆତ୍ମସାକ୍ଷାତ୍କାର କରେ ଏବଂ ଅମରତ୍ୱ ଲାଭ କରେ। ଦୃଷ୍ଟିକୁ ଏହିଭଳି ଅନ୍ତର୍ମୁଖୀ କରିବା ପାଇଁ ମନସ୍ତାତ୍ୱିକ ଆତ୍ମ-ନିରୀକ୍ଷଣ ଓ ବିଶ୍ଳେଷଣ ଏକ ମହତ୍ତ୍ୱପୂର୍ଣ୍ଣ ଏବଂ ପ୍ରଭାବଶାଳୀ ପ୍ରାରମ୍ଭିକ ପଦକ୍ଷେପ।" — ଶ୍ରୀ ଅରବିନ୍ଦ Offering of the Physical A Tribute to Pranab Da Power to Progress Ashram Foundation Day 2025 Successful Future under the Supramental Influence Ashram Foundation Day 2023 Opening of the Vital to the Divine Love Ashram Foundation Day 2021 Body consciousness undergoing the Supramental transformation Ashram Foundation Day 2019 Nobility Ashram Foundation Day 2017 Realisation of the new Creation Ashram Foundation Day 2015 Aspiration for Spiritual Intensity Ashram Foundation Day 2013 Supramentalised Psychic Activity Ashram Foundation Day 2011 Wisdom in the Physical Mind World Hindu Summit 2013 Supramental Influence Seeker's Questions Supramental Manifestation Ashram Foundation Day Photo-01.02.2026 Purity in Cells Yoga Sadhana Camp Manual-2026 for Participant School Children Supramental Influence in the Cells Yoga Sadhana Camp Manual-2026 for Participant Members Supramental Immortality Sri K Anurakta Supramental Manifestation Ashram Foundation Day 2024 Progress of the New Creation Ashram Foundation Day 2022 Descent of the Light Ashram Foundation Day 2020 Peace Ashram Foundation Day 2018 Flame of Aspiration Ashram Foundation Day 2016 Supramental Consciousness Ashram Foundation Day 2014 Sincerity in the Vital Ashram Foundation Day 2012 Supramentalised Plasticity Gurusangam 2012 Aspiration in the Physical for The Supramental Light The World Hindu Wisdom Meet 2014 Supramental Rain The Spirit of the Youth To Live only for the Divine Photo of the fourth Anniversary of Sri Matri Dhyana Mandir-01.08.2026 Supramental Influence in the Cells Yoga Sadhana Camp Manual-2026 for Participant Members (Supreme Lord said to Savitri) "Men seeing thee shall feel my hands of joy," Savitri-701 "(Q) Where does God live? Can I ever see Him? (The Mother's Answer) God lives everywhere and in everything, and you will be able to see Him if you can find Him deep inside yourself." The Mother New Words of the Mother/p-241 "Ramakrishna is supposed to have said to Vivekananda , “You can see the Lord just as you see me and hear His voice just as you hear mine.” Some people understood this as an announcement that the Lord was on earth in flesh and blood. I said (laughing): “No, it is not that! What he meant is that if you enter the true consciousness, you can hear Him — I say, hear much more clearly than you hear physically and see much more clearly than you see physically." The Mother TMCW-10/On Thoughts and Aphorisms/p-205) "The Yogins who strive, see the Lord in themselves, pasyanti; but though they strive to do so, the ignorant perceive Him not, as they are not formed in the Spiritual mould... Some see the Divine, pasyanti, through meditation; some realise the Divine as 'of the Self, by the Self and in the Self,' atmani atmanam atmana; others see the Divine, pasyanti, through Sankhya and Karma Yoga. .. " (The Gita-15.11, 13.25) “When I was five years old...well I began with a consciousness. Of course I had no idea what it was. But my first experience was of the consciousness here (gesture above the head), which I felt like a Light and a Force; and I felt it there at the age of five. It was very pleasant sensation. I would sit in a little armchair made especially for me, all alone in my room, and I had a very pleasant feeling of something very strong, very luminous, and it was here (above the head) .... Then I would pull it down, for it was...it was truly my raison d’être. ” The Mothe r The Mother's Agenda- July 25, 1962

Sri K. Anurakta & The Evolution of Sri Matriniketan Ashram Sri K. Anurakta is recognised as one of the flame-buoyant and foremost potential Sadhakas of integral Yoga. He has realised some rare Spiritual height to become a part of The Mother’s most difficult Subconscient transformation action and his difficult task was to climb one known peak of Consciousness to another unknown peak and as a result his capacity to bear world’s suffering and blow increased proportionately. He served the next purpose of elevating the general Consciousness of the race by pouring the Mother’s Love and Grace on the bereaved Souls and awakened in them the spark of living Psychic Fire and the Divine Bliss. Devotees gathered around him to dump all their earthly problems and Karma and he bore and relieved most of their sufferings, miseries and sorrows by identifying them with the Divine and yet remained established in a state of absolute calm, complete surrender and highest plane of Turiya for several years. In Savitri, this highest state beyond Supramental is described as ‘the brooding bliss of the Infinite’’ or ‘The bliss that made the world in his body lived.’ The change of his physical appearance of luminous body, jyotirmaya deha, Divine beauty, divya saundarya, and capacity of eternal Love, prema samarthya, confirms that he was firm in the Yoga of cellular transformation. He was at once an Ashramite in Sri Aurobindo Ashram, Pondicherry, who had the responsibilities of increasing persistent zeal to become one and possess the Divine Mother and the Lord, utsaha, a Sadhaka, while exploring new vistas of ascending peaks of Consciousness felt the need of much more still to be done, bhuri kartvam and increasing his capacity to bear the earth’s burden through static Divine union, titikshya, a consecrated Child of resolving human problems in large scale through dynamic Divine union, sarvabhutahiteratah, and an integral Yogi of becoming a transparent channel of Divine’s vast ascent and descent, divya aroha and avaroha. OM TAT SAT

Study Circle_311223 Sri Matriniketan Ashram 00:00 / 1:06:06 Study Circle 31/12/2023 study circle-07.01.2024 Sri Matriniketan Ashram 00:00 / 57:14 Study Circle 07.01.2024 Track Name Artist Name 00:00 / 01:04 Study Circle 14.01. 2024

Sri Matri Dhyana Mandir Flower Offering 4 August 2026 15 July 2026 28 June 2026 6 April 2026 21 February 2026 18 January 2026 1 January 2026 25 December 2025 10 December 2025 5 December 2025 1 December 2025 30 November 2025 “The lack of receptivity of the earth and men is mostly responsible for the decision Sri Aurobindo has taken regarding his body. But one thing is certain: what has happened on the physical plane affects in no way the truth of his teaching. All that he has said is perfectly true and remains so. Time and the course of events will prove it abundantly.” 8 December 1950 The Mother The Mother’s Centenary Works/13/p-7 “When Sri Aurobindo left, he said, "I will return in a being formed supramentally – entirely conscious, with full capacities."" The Mother The Mother's Agenda/July 6, 1963 “If, for any reason this body (The Mother’s body) becomes unusable, the universal Mother will again start manifesting in hundreds of individualities according to their capacity and receptivity, each one being a partial manifestation of the Universal Consciousness.” The Mother The Mother’s Agenda-11/p-346 “And if you do not want your body to fail you, avoid wasting your energies in useless agitation. Whatever you do, do it in a quiet and composed poise. In peace and silence is the greatest strength.” The Mother The Mother’s Agenda-8/p-365,

A Tribute to Pranab Da "Thy servitudes on earth are greater, King," Savitri-686 “The obstacle which the physical presents to the spiritual is no argument for the rejection of the physical; for in the unseen providence of things our greatest difficulties are our best opportunities.” Sri Aurobindo CWSA-23/The Synthesis of Yoga/p-11 “But in the gnostic way of being and living the will of the spirit must directly control and determine the movements and law of the body. For the law of the body arises from the subconscient or inconscient: but in the gnostic being the subconscient will have become conscious and subject to the supramental control, penetrated with its light and action; the basis of inconscience with its obscurity and ambiguity, its obstruction or tardy responses will have been transformed into a lower or supporting superconscience by the supramental emergence.” Sri Aurobindo CWSA-22/The Life Divine/p-1021 A Tribute to Dada (Sri Aurobindo International Centre of Education is considered as the heart centre of Sri Aurobindo Ashram, Pondicherry, and its Physical Education Department is identified as the most disciplined and gathering together of a number of strong Souls. Pranab Da is considered the strongest among them and he carries along with him The Mother’s tremendous force of Truth and Purity. As his vital sheath was pure, so in his frontal Nature the Mother's Mahakali attribute was active. Sri Aurobindo observed that an Integral Karma Yogi is a King, Leader, Captain of the journey and Commander and Pranab Da satisfied these conditions fully and till his last breath, he was concerned inwardly with Supramental Transformation and outwardly with harmony and discipline in Ashram living. As an Integral Jnana Yogi , he was a scout, guarding the Ashram from within and without, protecting it from evil’s hand and a pathfinder through Integral Education in general and a pioneer of Integral Physical Education in particular. His message to the world is clear: if we belittle concentration on rigorous physical training for any higher Mental and Spiritual quest, then we do not attain perfection and fullness of life, but shift the position of our imperfection. His strong vessel was equally ready to experience the Supreme Love of Integral Bhakti Yoga and he must have undergone this experience of boundless Love spreading over all the planes of Consciousness which was reflected from the latter part of his life and action. After Sri Babaji Maharaj left his body, he extended his Spiritual support, help and Grace to a large collectivity in Odisha dedicated for the Mother’s work and this concern was reflected till his last breath.) When I, along with my Ashram group of aspirant Souls met Dada , first, he informed us that the name of Berhampur city in Odisha is now changed to Brahmapur which means ‘the City of the Brahman .’ He also linked it with his home town Berhampur in West Bengal . Later, I came to understand that this outer effort of linking our existing place of stay with his past home was a means of building the inner link. Since then, when ever I get the least opportunity, I do not miss meeting Dada, and I am extremely grateful to his whole collective team who provided an opportunity to me to meet Dada, even during his critical health. Each time I met Dada, I found his centre of living changed more and more within and his faculty of fatherhood and deep care for his fellow brothers grew proportionately. In a letter, he observed, ‘I have gone through your ‘The Descent ’ (Feb-2005 & August-2005 issue) and found (it) interesting. Glad to know about your dedication for (the) Mother’s work.’ This paper, which received Dada’s attention and support, was later transformed into the book The Divine Bliss . Incidentally, when Dada left his earthly body, on that day (08.01.2010) I was present in Pondicherry and I had a strange Subconscient experience which is a fourth repetition of the same subtle physical sensation with whom my Soul is linked. It was the experience of dying to death, for the hours together that my heart was on the verge of failing till the period Dada left his body. (A similar experience of physical identification with a departing Soul repeated on 29.06.2011 at Pondicherry, the day on which the foremost Integral Yogi, Amalkiran (Sri K.D. Sethna) left his earthly body at the age of 106 years.) Dada’s life and death or beyond-life subtle Presence, are equally important for us in our journey towards the Eternal. Sri Aurobindo proposes in The Synthesis of Yoga that if a strong man has pure vital Nature, then he can become a true leader of men . Our experience with Pranab Da is still continuing and this was recently witnessed when I was on the verge of publishing a book, ‘The Mother’s Manifestation. ’ During the last moment, I got the direction from the Mother that Her Divine manifestation will be incomplete without Dada. So the Divine gave me another opportunity to confirm my love and gratitude towards him through this new book. At Their Lotus Feet S.A. Maa Krishna Sri Matriniketan Ashram N.B. The above two books, ‘The Divine Bliss ’ and ‘The Mother’s Manifestation ,’ are updated at regular intervals. Later, a book, 'The Synthesis of Education , ' was released on the occasion of his birth centenary, 18.10.2023. The manuscripts of all three books are available here. Sri Matriniketan Ashram, Managed by The Mother’s International Centre Trust, Regd.No-146/24.11.97. Vill: Ramachandrapur, PO: Kukudakhandi-761100, Via: Brahmapur, Dist: Ganjam, State: Odisha, India, https://www.srimatriniketanashram.com/education/the-mothers-ideal-integral-school Download this WEB PAGE in PDF format: “It is my firm conviction that in the present Ashram set-up (after the Mahasamadhi of the Mother), only a man having Supramental Realisation can handle effectively all our Ashram problems and help us to match towards our goal of Integral Transformation . Any other efforts, done in a human way, will only add to the confusion already existing and are bound to end in abject failure .” Dada Sri Pranab Kumar Bhattacharya "Man can bring an enlightened will, an enlightened thought and enlightened emotions to the difficult work of his self-development; he can more and more subject to these more conscious and reflecting guides the inferior function of desire. In proportion as he can thus master and enlighten his lower self, he is man and no longer an animal. When he can begin to replace desire altogether by a still greater enlightened thought and sight and will in touch with the Infinite, consciously subject to a diviner will than his own, linked to a more universal and transcendent knowledge, he has commenced the ascent towards the superman; he is on his upward march towards the Divine. " Sri Aurobindo CWSA-23/The Synthesis of Yoga/p-80

"An oceanic spirit dwelt within;" Savitri-680 Yoga of Self Perfection “The power of the soul over its nature is of the utmost importance in the Yoga of self-perfection ; if it did not exist, we could never get by conscious endeavour and aspiration out of the fixed groove of our present imperfect human being; if any greater perfection were intended, we should have to wait for Nature to effect it in her own slow or swift process of evolution.” Sri Aurobindo CWSA-24/The Synthesis of Yoga/p-628 “The Yoga of self-perfection brings out this soul-force and gives it its largest scope, takes up all the fourfold powers and throws them into the free circle of an integral and harmonious spiritual dynamis. The godhead, the soul-power of knowledge rises to the highest degree of which the individual nature can be the supporting basis. A free mind of light develops which is open to every kind of revelation, inspiration, intuition, idea, discrimination, thinking synthesis; an enlightened life of the mind grasps at all knowledge with a delight of finding and reception and holding, a spiritual enthusiasm, passion, or ecstasy; a power of light full of spiritual force, illumination and purity of working manifests its empire, brahma-tejas, brahma-varcas ; a bottomless steadiness and illimitable calm upholds all the illumination, movement, action as on some rock of ages, equal, unperturbed, unmoved, acyuta .” Sri Aurobindo CWSA-24/The Synthesis of Yoga/p-750, The Reconciliation of Karma, Jnana and Bhakti Yoga “The perfect sage, the Gita more than once repeats, is ever engaged with a large equality in doing good to all creatures and makes that his occupation and delight, sarvabhuta-hite ratah. The perfect Yogin is no solitary musing on the Self in his ivory tower of spiritual isolation, but yuktah kritsna-karma-krit, a many-sided universal worker for the good of the world, for God in the world. For he is a bhakta, a lover and devotee of the Divine, as well as a sage and a Yogin, a lover who loves God wherever he finds Him and who finds Him everywhere; and what he loves, he does not disdain to serve, nor does action carry him away from the bliss of union, since all his acts proceed from the One in him and to the One in all they are directed.”¹⁴ Sri Aurobindo “By constant reference of all one’s will and works to the Divine, love and adoration grow, the psychic being comes forward. (This line suggests that through Karma and Bhakti Yoga Psychic being opens.) By the reference to the Power above we can come to feel it above and its descent and the opening to an increasing consciousness and knowledge. Finally works, bhakti and knowledge join together and self-perfection becomes possible — what we call the transformation of the nature.”⁶¹ (Here the Yoga of Self-perfection is linked with the transformation of Nature through the dynamic action of Divine Shakti) Sri Aurobindo “Devotion is all-important, but works with devotion are also important; by the union of knowledge, devotion and works the soul is taken up into the highest status of the Ishwara to dwell there in the Purushottam is master at once of the eternal spiritual calm and the eternal cosmic activity. This is the synthesis of the Gita .”³ ⁷ Sri Aurobindo “It (Divine Will) has all the power of a way of works integral and absolute, but because of its law of sacrifice and self-giving to the Divine Self and Master, it is accompanied on its one side by the whole power of the path of Love and on the other by the whole power of the path of Knowledge. At its end all these three divine Powers work together, fused, united, completed, perfected by each other.”⁴⁵ Sri Aurobindo “Since then the union of these three powers lies our base of perfection, the seeker of an integral self-fulfilment in the Divine must avoid or throw away, if he has them at all, the misunderstanding and mutual depreciation which we often find existent between the followers of the three paths.”³⁹ Sri Aurobindo “Man, too, becomes perfect only when he has found within himself that absolute calm and passivity of the Brahman and supports by it with the same divine tolerance and the same divine bliss a free and inexhaustible activity. Those who have thus possessed the Calm within can perceive always welling out from its silence the perennial supply of the energies that work in the universe.”⁴⁶ Sri Aurobindo “To knowledge she (Mahakali ) gives a conquering might, brings to beauty and harmony a high and mounting movement and imparts to the slow and difficult labour after perfection an impetus that multiplies the power and shortens the long way. Nothing can satisfy her that falls short of the supreme ecstasies, the highest heights, the noblest aims, the largest vistas.”⁴⁷ Sri Aurobindo “Admitted to the heart she (Mahalakshmi ) lifts wisdom to pinnacles of wonder and reveals to it the mystic secrets of the ecstasy that surpasses all knowledge, meets devotion with the passionate attraction of the Divine, teaches to strength and force the rhythm that keeps the might of their acts harmonious and in measure and casts on perfection the charm that makes it endure for ever.”⁴⁸ Sri Aurobindo The triple self-disciplines of Karma, Jnana and Bhakti Yoga and the triple eternal poise of the Self, Kshara Purusha, Akshara Purusha and Uttama Purusha, and their simultaneous action are necessary for the totality of Divine realisation, samagram mam. Kshara Purusha’s union with Akshara Purusha is identified as the reconciliation of Karma and Jnana Yoga. Kshara Purusha’s union with the Purushottama is identified as the reconciliation of Karma and Bhakti Yoga. Akshara Purusha’s union with Purushottama is identified as the reconciliation of Jnana and Bhakti Yoga . When the three Purushas co-exist, then the reconciliation of triple Yoga becomes effective. Thus, Knowledge gives a sense of oneness of the Divine, while Love is its Bliss which is identified as the crown of Work and flowering of Knowledge and Work brings the Divine’s living power of Light and Sweetness. Thus, the natural oneness of Will, Knowledge and Love finds their greatest completeness in Supermind. Knowledge is the base of Supermind, while Will is its dynamic expression and Love is its expression of Joy and they move the consciousness towards integral self-awareness. A traditional Yogi lives constantly in exclusive union with the Divine and an integral Yogi has three aspects of this union, (1) a union with the transcendent supreme Divine, (2) a union with universal Divine and (3) a dynamic Supramental action linking the transcendent origin and the universal Self and individual as a receiving and transmitting Psychic channel works out integral, all-inclusive and comprehensive Divine perfection. The exclusive transcendent Divine union of the traditional self-controlled Saint, Yatati, does not transform his nature; so, his manifold unsaintly movements are suppressed or ‘carried away by vehement insistence of senses’³⁸ and it can be corrected in integral Yoga by the difficult task of integrating his Being and Nature and by integration of his volitional, intellectual and emotional parts. If he is more attached to either of the three, Karma, Jnana and Bhakti Yogas , then attainment of equal concentration of the three Yogas will seem impossible. While reconciling the self-disciplines of the above three Yogas, he can repeat five specialised methods which are mostly derivative of Jnana Yoga or an extension of Yoga of Self-perfection. The first method ³⁴ is to silence the desire mind, emotional mind, sensory mind, physical mind and intellectual mind and to allow in that perfect silence the disclosure of the ascent of the Self, the Spirit and the Divine. It brings the freedom of Spiritual Silence. The second method of Yoga of Self-perfection is to reject the intellect and its action and wait for the impulsion of command, call, adesh of the Divine Purusha within the heart. This secret Self is also seated in every centre of our being, the physical, the nervous, the emotional, the volitional, the conceptual or cognitive and higher Spiritual, Universal, Supramental and Bliss centres. And if these Selves are activated the respective instruments of nature and sheaths are transformed and perfected. The third method of the Yoga of self-perfection is to open the supreme mental centre, the thousand-petalled lotus above the head and establish a direct communication on the Supramental level. It acts doubly, the descent of Shakti from above downward, filling and transforming the mind, life and body and an action of ascent of Soul from below upwards raising all energies to the transcendence. The fourth method is to develop our intellect, heighten its capacity, light, intensity, degree and force of activity by the pressure of Psychic, Spiritual and Supramental Influence instead of eliminating it. The fifth method is not heightening and greatening of the intellectual activity alone, an attainment of intermediate Spiritualised intelligence alone and subsequently an intervention of the Supramental energy is needed that can light up and get rid of the deficiencies of thought, will and emotion, and drag them towards their last Divine perfection. This action must activate more constantly after one is established in the Psychic and Spiritual plane and there is seen the full Sun of Truth-Light with no cloud to moderate its splendour. The Divine Shakti will choose freely and flexibly one or combine all these methods and change the whole system integrally. Reconciliation of Karma and Jnana Yoga¹³ “The voice that only by speech can move the mind Became a silent knowledge in the soul; The strength that only in action feels its truth Was lodged now in a mute omnipotent peace.” Savitri-32 “A deep surrender is their (Supramental Beings) source of might, A still identity their way to know, Motionless is their action like a sleep.” Savitri-57 “Only when we have climbed above ourselves, A line of the Transcendent meets our road And joins us to the timeless and the true; It brings to us the inevitable word, The godlike act, the thoughts that never die.” Savitri-109-10 “It seeks the truth to which all figures point; It looks for the source of Light with vision’s lamp; It works to find the Doer of all works, The unfelt Self within who is the guide, The unknown Self above who is the goal.” Savitri-168 “A Word, a Wisdom watches us from on high, A Witness sanctioning her will and works, An Eye unseen in the unseeing vast; There is an Influence from a Light above, There are thoughts remote and sealed eternities; A mystic motive drives the stars and suns.” Savitri-168-69 “Even in our sceptic mind of ignorance A foresight comes of some immense release, Our will lifts towards it slow and shaping hands.” Savitri-170 “It lit the thoughts that glow through the centuries And moved to acts of superhuman force.” Savitri-259 “Happy the worlds that have not felt our (Spiritual) fall, Where Will is one with Truth and Good with Power;” Savitri-281 “In each a seraph-winged high-browed Idea United all knowledge by one master thought, (Reconciling wisdom) Persuaded all action to one golden sense, All powers subjected to a single power And made a world where it could reign alone, An absolute ideal’s perfect home.” Savitri-281 “She reigns, inspirer of its multiple works And thinker of the symbol of its scene.” Savitri-295 “The labour to know seemed a vain strife of Mind; All knowledge ended in the Unknowable: The effort to rule seemed a vain pride of Will; A trivial achievement scorned by Time, All power retired into the Omnipotent.” Savitri-305 “This Light comes not by struggle or by thought; In the mind’s silence the Transcendent acts And the hushed heart hears the unuttered Word.” Savitri-315 “A strength he sought that was not yet on earth, Help from a Power too great for mortal will, The light of a Truth now only seen afar, A sanction from his high omnipotent Source.” Savitri-317 “The robes of mortal thinking were cast down Leaving his knowledge bare to absolute sight; Fate’s driving ceased and Nature’s sleepless spur: The athlete heavings of the will were stilled In the Omnipotent’s unmoving peace.” Savitri-320 “His (King’s) mind answered to countless communing minds, His words were syllables of the cosmos’ speech, His life a field of the vast cosmic stir. He felt the footsteps of a million wills Moving in unison to a single goal.” Savitri-325 “An immutable Power has made this mutable world; A self-fulfilling transcendence treads man’s road; The driver of the soul upon its path, It knows its steps, its way is inevitable, And how shall the end be vain when God is guide? However man’s mind may tire or fail his flesh, A will prevails cancelling his conscious choice:” Savitri-339 “A Light there is that leads, a Power that aids; Unmarked, unfelt it sees in him and acts: Ignorant, he forms the All-Conscient in his depths, Human, looks up to superhuman peaks:” Savitri-339 “Assent to thy high self, create, endure. Cease not from knowledge, let thy toil be vast. No more can earthly limits pen thy force; Equal thy work with long unending Time’s.” Savitri-340 “He (flaming Pioneer) shall know what mortal mind barely durst think, He shall do what the heart of the mortal could not dare.” Savitri-344 “All heavenly light shall visit the earth’s thoughts, The might of heaven shall fortify earthly hearts; Earth’s deeds shall touch the superhuman’s height, Earth’s seeing widen into the infinite.” Savitri-344 “Let a great word be spoken from the heights And one great act unlock the doors of Fate.” Savitri-345 “The will of the Timeless working out in Time In the free absolute steps of cosmic Truth He thinks a dead machine or unconscious Fate.” Savitri-457 “All here can change if the Magician choose. If human will could be made one with God’s (Will), If human thought could echo the thoughts of God, Man might be all-knowing and omnipotent.” Savitri-457-58 “Above her brows where will and knowledge meet A mighty Voice invaded mortal space.” Savitri-474 “There was no will behind the word and act, No thought formed in her brain to guide the speech:” Savitri-551 “Then like a thought fulfilled by some great word That mightiness assumed a symbol form: Savitri-573 “Immortal leader (Supermind) of her mortality, Doer of her works and fountain of her words, Invulnerable by Time, omnipotent, It stood above her calm, immobile, mute.” Savitri-573 “I (Savitri) am the living body of his light, I am the thinking instrument of his power, I incarnate Wisdom in an earthly breast, I am his conquering and unslayable will.” Savitri-634, “A Will that without sense or motive acts, An Intelligence needing not to think or plan,” Savitri-680 “Thy servitudes (slaves) on earth are greater, King, Than all the glorious liberties of heaven.” Savitri-686 “Then shall the embodied being live as one Who is a thought, a will of the Divine, A mask or robe of his divinity, An instrument and partner of his Force, A point or line drawn in the infinite, A manifest of the Imperishable.” Savitri-706 “It is good that you have decided to concentrate on the true object of your coming here, but while absorption in mental work and social contacts is not favourable for Yoga, excessive seclusion has also its spiritual disadvantage. An inner concentration supported by a limitation of external contacts is sufficient. Some kind of activity and service to the Divine is also a very necessary element in the integral spiritual life.”⁶² Sri Aurobindo “Yoga and knowledge are, in this early part of the Gita’s teaching, the two wings of the soul’s ascent. By Yoga is meant union through divine works done without desire, with equality of soul to all things and all men, as a sacrifice to the Supreme, while knowledge is that on which this desirelessness, this equality, this power of sacrifice is founded. The two wings indeed assist each other’s flight; acting together, yet with a subtle alternation of mutual aid, like the two eyes in a man which see together because they see alternately, they increase one another mutually by interchange of substance. As the works grow more and more desireless, equal-minded, sacrificial in spirit, the knowledge increases; with the increase of the knowledge the soul becomes firmer in the desireless, sacrificial equality of its works.”¹⁸ Sri Aurobindo “In its close, if not long before it, this way of works turns by communion with the Divine Presence, Will and Force into a way of Knowledge more complete and integral than any the mere creature intelligence can construct or the search of the intellect can discover.”⁴² Sri Aurobindo “O Lord, my one aspiration is to know Thee and serve Thee better every day. What do outer circumstances matter? They seem to me each day more vain and illusory, and I take less and less interest in what is going to happen to us in the outer life; but more and more am I intensely interested in the one thing which seems important to me: to know Thee better in order to serve Thee better. All outer events must converge upon this goal and this goal alone; and for that all depends upon the attitude we have towards them. To seek Thee constantly in all things, to want to manifest Thee ever better in every circumstance, in this attitude lies supreme Peace, perfect serenity, true contentment. In it life blossoms, widens, expands so magnificently in such majestic waves that no storm can any longer disturb it.”⁴⁰ The Mother “The supramental nature on the contrary is just, harmonious and one, will and knowledge there only light of the spirit and power of the spirit, the power effecting the light, the light illumining the power. In the highest supramentality they are intimately fused together and do not even wait upon each other but are one movement, will illumining itself, knowledge fulfilling itself, both together a single jet of the being.”⁴⁹ Sri Aurobindo “The Divine is centred in itself and when it throws out ideas and activities does not divide itself or imprison itself in them, but holds them and their movement in its infinity; undivided, its whole self is behind each Idea and each movement and at the same time behind all of them together.”⁵⁰ Sri Aurobindo “But her (Maheswari) compassion does not blind her wisdom or turn her action from the course decreed; for the Truth of things is her one concern, knowledge her centre of power and to build our soul and our nature into the divine Truth her mission and her labour.”⁵¹ Sri Aurobindo “You must learn to act always from within — from your inner being which is in contact with the Divine. The outer should be a mere instrument and should not be allowed at all to compel or dictate your speech, thought or action.”⁵⁷ Sri Aurobindo Savitri book⁴³ hints that if Jnana Yoga can be reconciled with Karma Yoga, then the possibility of Spiritual fall reduces. The Gita insists on developing double sincerity, dvibidha Nistha, ²⁵ among the seekers of truth that of (1) the Sankhya Yogis by the Yoga of Knowledge and (2) the Karma Yogis by the Yoga of Works. ‘There have been different gradations in this movement to bridge the gulf between an absolute impersonality and the dynamic possibilities of our nature.’⁶⁰ “Renunciation/Jnana Yoga and Karma Yoga, both bring about Soul’s salvation. But of these two Yogas, Yoga of Works is identified as the greatest Yoga.²⁶ He should be known as nityasannyasi , or constant union with the Divine through Jnana Yoga/renunciation, even when he is doing action, who neither dislikes nor desires; for free from dualities, he is released easily and happily from the bondage. Child Souls, bala, speak of Sankhya/Jnana Yoga and Karma Yoga apart from each other and limit them as opposing doctrines, not the ripened Souls/punditah ; if a wise seeker of truth applies himself integrally to the one, he gets the essential truth result of both Karma and Jnana Yoga which is large, catholic and universally true. The highest status which is attained by Sankhya/Jnana Yoga through philosophical, intellectual, analytical and dualistic approach, to that state Karma Yoga also arrives through intuitional, devotional, practical, ethical, synthetic and arriving at knowledge through Spiritual experience. The ripened Souls see Sankhya/Jnana Yoga and Karma Yoga as one or they reconcile them perfectly. But the renunciation of Jnana Yoga is difficult to attain without Karma Yoga . Jnana Yoga becomes easy with the aid of Karma Yoga, because while doing all action a Yogi feels that he does no action but only the Nature is doing through him. So, the sage who has realised Divine union attains the Brahman soon. He who is united with the Divine through reconciliation of Karma and Jnana Yoga is the pure Soul, master of his Self, has conquered the senses; whose Self becomes the Self of all existences and even though he does work, he is not involved/attached to them. The wise seeker who has reconciled Karma and Jnana Yoga knows the true principle of things, tattwa jnana , his mind is united with the impersonal Akshara Purusha , feels, “I am doing nothing;” when he sees, hears, tastes, smells, eats, moves, sleeps, breathes, speaks, takes, ejects, opens his eyes and closes them, he holds that it is only the senses acting upon the objects of the senses. So, he acts by reposing in Brahman Consciousness by abandoning attachment. He is not stained by sin even as water clings not to the lotus leaf.”¹ “The greatest Yogi is he, who, controlling the ten senses by (Spiritual) mind, without attachment as taught in Jnana Yoga, engages with the organs of action of Karma Yoga .”¹⁶ “Knowledge, jnanam , the object of knowledge, jneyam , and the knower, parijnata, these three constitute the urge to (Divine) action. The doer, karta, the instrument, karanam, and the act, karma , these three hold the (Divine) action together.”² Reconciliation of Jnana and Bhakti Yoga “A consciousness of beauty and of bliss, A knowledge which became what it perceived, Replaced the separated sense and heart And drew all Nature into its embrace.” Savitri-28 “The All-Conscious ventured into Ignorance, The All-Blissful bore to be insensible.” Savitri-66-67 Creator of this game of ray and shade In this sweet and bitter paradoxical life, Asks from the body the soul’s intimacies And by the swift vibration of a nerve Links its mechanic throbs to light and love.” Savitri-138 “Wherever are soulless minds and guideless lives And in a small body self is all that counts, Wherever love and light and largeness lack, These crooked fashioners take up their task.” Savitri-153 “Even Light and Love by that cloaked danger’s spell Turned from the brilliant nature of the gods To fallen angels and misleading suns, Became themselves a danger and a charm, A perverse sweetness, heaven-born malefice:” Savitri-203 “A happiness it brings of whispered truth; There runs in its flow honeying the bosom of Space A laughter from the immortal heart of Bliss, And the unfathomed Joy of timelessness, The sound of Wisdom’s murmur in the Unknown And the breath of an unseen Infinity.” Savitri-264 "There is the secrecy of the House of Flame, The blaze of godlike thought and golden bliss, The rapt idealism of heavenly sense; There are the wonderful voices, the sun-laugh, A gurgling eddy in rivers of God’s joy, And the mysteried vineyards of the gold moon-wine, All the fire and sweetness of which hardly here A brilliant shadow visits mortal life." Savitri-279 “There shimmered stealing out into the Mind A mute and quivering ecstasy of light,” Savitri-289 “An inner happiness abode in all, A sense of universal harmonies, A measureless secure eternity Of truth and beauty and good and joy made one.” Savitri-291 “Here came the thought that passes beyond Thought, Here the still Voice which our listening cannot hear, The Knowledge by which the knower is the known, The Love in which beloved and lover are one.” Savitri-297-98 “A Heart was felt in the spaces wide and bare, A burning Love from white spiritual founts Annulled the sorrow of the ignorant depths; Suffering was lost in her immortal smile. A Life from beyond grew conqueror here of death; To err no more was natural to mind; Wrong could not come where all was light and love.” Savitri-313-14 “All that denies (Supreme Love) must be torn out and slain And crushed the many longings (of desire Soul) for whose sake We lose the One (Divine) for whom our lives were made. Now other claims (of desire Soul) had hushed in him their cry: Only he longed to draw her presence and power Into his heart and mind and breathing frame; Only he yearned to call for ever down Her healing touch of love and truth and joy Into the darkness of the suffering world. His soul was freed and given to her alone.” Savitri-316 “A word, a laughter, sprang from Silence’ breast, A rhythm of Beauty in the calm of Space, A knowledge in the fathomless heart of Time.” Savitri-325 “A new creation from the old shall rise, A Knowledge inarticulate find speech, Beauty suppressed burst into paradise bloom, Pleasure and pain dive into absolute bliss.” Savitri-330 “His heart lay somewhere conscious and alone Far down below him like a lamp in night; Abandoned it lay, alone, imperishable, Immobile with excess of passionate will, His living, sacrificed and offered heart Absorbed in adoration mystical, Turned to its far-off fount of light and love.” Savitri-331-332 “All-Knowledge wrap one mind in seas of light, All-Love throb single in one human heart.” Savitri-345 “A boundless knowledge greater than man’s thought, A happiness too high for heart and sense Locked in the world and yearning for release” Savitri-362 “Behold this image cast by light and love, A stanza of the ardour of the gods Perfectly rhymed, a pillared ripple of gold! Her body like a brimmed pitcher of delight Shaped in a splendour of gold-coloured bronze As if to seize earth’s truth of hidden bliss.” Savitri-422 “He (Divine) is the prophet’s voice, the sight of the seer. He is Beauty, nectar of the passionate soul, He is the Truth by which the spirit lives.” Savitri-516 “The mind becomes a mastered instrument And life a hue and figure of the soul. All happily grows towards knowledge and towards bliss.” Savitri-530 “An inner law of beauty shapes our lives; Our words become the natural speech of Truth, Each thought is a ripple on a sea of Light.” Savitri-530-31 “Imaginations flamed up from her breast, Unearthly beauty, touches of surpassing joy And plans of miracle, dreams of delight:” Savitri-539 “A cosmic vision, a spiritual sense Feels all the Infinite lodged in finite form And seen through a quivering ecstasy of light Discovers the bright face of the Bodiless, In the truth of a moment, in the moment’s soul Can sip the honey-wine of Eternity.” Savitri-662 “In the harmony of an original sight Delivered from our limiting ray of thought, And the reluctance of our blinded hearts To embrace the Godhead in whatever guise, She saw all Nature marvellous without fault.” Savitri-675 “Each feeling was the Eternal’s mighty child And every thought was a sweet burning god.” Savitri-678 “If knowledge is the widest power of the consciousness and its function is to free and illumine, yet love is the deepest and most intense and its privilege is to be the key to the most profound and secret recesses of the Divine Mystery.”³⁵ Sri Aurobindo “Thus by spiritual development devotion becomes one with knowledge. The Jiva comes to delight in the one Godhead, — in the Divine known as all being and consciousness and delight and as all things and beings and happenings, known in Nature, known in the self, known for that which exceeds self and Nature. He is ever in constant union with him, nityayukta ; his whole life and being are an eternal Yoga with the Transcendent than whom there is nothing higher, with the Universal besides whom there is none else and nothing else. On him is concentred all his bhakti, ekabhaktih, not on any partial godhead, rule or cult.”⁵³ Sri Aurobindo “This is the God-lover who has the knowledge, jnani bhakta. And this knower, says the Godhead in the Gita, is my self; the others seize only motives and aspects in Nature, but he the very self-being and all-being of the Purushottama with which he is in union. His is the divine birth in the supreme Nature, integral in being, completed in will, absolute in love, perfected in knowledge. In him the Jiva’s cosmic existence is justified because it has exceeded itself and so found its own whole and highest truth of being.”⁵⁴ Sri Aurobindo “It is possible, indeed, to begin with knowledge or Godward emotion solely or with both together and to leave works for the final movement of the Yoga. But there is then this disadvantage that we may tend to live too exclusively within, subtilised in subjective experience, shut off in our isolated inner parts; there we may get incrusted in our spiritual seclusion and find it difficult later on to pour ourselves triumphantly outwards and apply to life our gains in the higher Nature. When we turn to add this external kingdom also to our inner conquests, we shall find ourselves too much accustomed to an activity purely subjective and ineffective on the material plane. There will be an immense difficulty in transforming the outer life and the body.”⁵⁵ Sri Aurobindo “Knowledge, says the Gita , is the sovereign purity; light is the source of all clearness and harmony even as the darkness of ignorance is the cause of all our stumblings. Love, for example, is the purifier of the heart and by reducing all our emotions into terms of divine love the heart is perfected and fulfilled; yet love itself needs to be clarified by divine knowledge.”56Sri Aurobindo“Especially, in proportion as the partial lights of the mind become transformed into lights of gnosis, in whatever slighter or greater degree that may happen, we feel it as a transformation of our mentality into his and more and more he becomes the thinker and seer in us. We cease to think and see for ourselves, but think only what he wills to think for us and see only what he sees for us. And then the teacher is fulfilled in the lover; he lays hands on all our mental being to embrace and possess, to enjoy and use it.” CWSA-24/The Synthesis of Yoga-603 Sri Aurobindo “Whosoever knows in its right principles this seven-fold Vibhutis and four-fold Yoga-Shaktis, unites himself to Me by an un-trembling Bhakti Yoga; of this there is no doubt. I am the birth of everything and from Me all proceeds into the development of action and movement; understanding thus, the wise devotee adores Me in rapt emotion. Their consciousness full of Me, their life wholly given up to Me, illumining each other, mutually talking about Me, they are ever contented and joyful. To those who are in constant union with Me, and adore Me with an intense delight of love, I give the Buddhi/Jnana Yoga by which they come to Me. Out of compassion for them, I, lodged in their self, lift the blazing lamp of knowledge and destroy the darkness which is born of ignorance.”³ “Turning their discerning mind to That, directing their whole conscious being to That, making that their whole aim and the sole subject of their devotion, they go whence there is no return. Their sins washed off by the waters of knowledge.”¹⁵ “The great souled, O Partha, who dwell in My Divine Nature know the Godhead lodged in human body as the Imperishable from whom all existences originate and so knowing they turn to Me with a sole and entire love. Always adoring Me, steadfast in spiritual endeavour, bowing down to Me with devotion, they worship Me ever in Yoga. Others also seek Me out by the sacrifice of knowledge and worship Me in My oneness and in every separate being and in all My million universal faces... Become My minded, My lover and adorer, a sacrificer to Me, bow thyself to Me; thus united with Me in the Self thou shalt come to Me, having Me as thy supreme goal.”²⁰ “There are two Purushas in this world: the Akshara Purusha is the immutable and impersonal in nature and the Kshara Purusha is the mutable and personal in nature. The mutable is all these existences and the high-seated brahmic Consciousness, Kutastha , is the Immutable. One remains in front as action and other remains behind as witness. But other than these two irreconcilable opposites is the highest Purusha, Uttama Purusha , the Paramatman , who enters the three worlds of mind, life and body and upbears them. Since I am beyond the mutable Self and am higher and greater than the immutable Self, so I am proclaimed in the Veda as Purushottama . He who lives without delusion and has total knowledge of Me as Purushottama, adores Me with all-knowledge and integral sacrifice and every way of his natural being.”¹⁹ “Neither by the study of the Vedas and sacrifices, nor by gifts or ceremonial rites or severe austerities, this form of My Universal vision can be seen…it can be seen, known, entered into only by that Bhakti which regards, adores and loves Me alone in all things.”²² “When one has become the Brahman , when one, serene in the Self, neither grieves nor desires, when one is equal to all beings, then one gets the supreme love and devotion to Me. By devotion, he comes to know Me, who and how much I am and in all the reality and principles of My being; having thus known Me he enters into That Purushottama Consciousness.”²³ The Gita’s seventh to twelfth chapters concentrate on the reconciliation of Jnana and Bhakti Yoga .⁵⁹ Reconciliation of Karma and Bhakti Yoga “Acts vibrant with a superhuman light And movements pushed by a superconscient force, And joys that never flowed through mortal limbs, And lovelier scenes than earth’s and happier lives.” Savitri-28 “A large spontaneous order freed the will, A sun-frank winging of the soul to bliss, The breadth and greatness of the unfettered act And the swift fire-heart’s golden liberty.” Savitri-127 “There was no use for grudging ring or fence; Each act was a perfection and a joy.” Savitri-128 “Her eternal Lover is her action’s cause; For him she leaped forth from the unseen Vasts To move here in a stark unconscious (seemingly false) world.” Savitri-181 “Mute in the fathomless passion of his will He outstretched to her his folded hands of prayer.” Savitri-295 “Nothing could satisfy but its delight: Its (Supreme Self’s) absence left the greatest actions dull, Its presence made the smallest (action) seem divine.” Savitri-305 “An Influx presses from the closed Beyond Forbidding to him rest and earthly ease, Till he has found himself he cannot pause.” Savitri-339 “In these great spirits now incarnate here Love brought down power out of eternity To make of life his new undying base.” Savitri-397 “This bright perfection of her inner state Poured overflowing into her outward scene, Made beautiful dull common natural things And action wonderful and time divine. Even the smallest meanest work became A sweet or glad and glorious sacrament, An offering to the self of the great world Or a service to the One in each and all.” Savitri-532 “Immortal yearnings without name leap down, Large quiverings of godhead seeking run And weave upon a puissant field of calm A high and lonely ecstasy of will.” Savitri-572 “My God is will and triumphs in his paths, My God is love and sweetly suffers all. To him I have offered hope for sacrifice And gave my longings as a sacrament.” Savitri-591 “My will is greater than thy law, O Death; My love is stronger than the bonds of Fate:” Savitri-633 “By this way we arrive at the Yoga of works, and this Yoga has a place for personal devotion to the Divine, for the divine Will appears as the Master of our works to whose voice we must listen, whose divine impulsion we must obey and whose work it is the sole business of our active life and will to do.”²⁷ Sri Aurobindo “For first by the force of your devotion your contact with the Divine Mother will become so intimate that at all times you will have only to concentrate and to put everything into her hands to have her present guidance, her direct command or sure impulse, the sure indication of the thing to be done and the way to do it and the result.”³⁶ Sri Aurobindo “The way of works turns by this road of sacrifice to meet the path of Devotion; it can be itself a devotion as complete, as absorbing, as integral as any the desire of the heart can ask for or the passion of themind can imagine.”⁴² Sri Aurobindo “Of all Karma Yogis, whoever loves (Me) God in all and his Soul is founded upon the Divine Oneness, however he lives and acts, lives and acts always in (Me) God. He who sees with equality everything, grief and happiness in the image of Self, him I hold to be the greatest Yogi.”⁴ “Of all Karma Yogis, he who with all his inner self offered to Me (or turning of volitional, intellectual and emotional mind entirely towards the Divine), for Me has love and faith, him I hold to be most united with Me in Yoga. He who is most united with Me is considered as the greatest Yogi.”⁵ “The Blessed Lord said those who are most united with Me and adore Me through constant union, emotional mind settled in Me and possessed of supreme faith of Bhakti Yoga, I consider them to be the greatest Yogi.”⁶ “Be a doer of My works, accept Me as the supreme being and object, My Bhakta is free from all attachment and is having without enmity to all existence, for such man comes to Me.”⁷ “Those who give up all their action to Me, sarvani karmani mayi sannyasya , and wholly devoted to Me, worship meditating on Me with an unswerving Yoga, those who fix on Me all their consciousness, O Partha, speedily I deliver them out of the sea of death bound existence.”⁸ “When one does his own natural work, kartavya karma, by worshipping the Divine, from whom all beings originate, by whom all this universe is pervaded, he reaches the perfection, siddhi.”⁹ “But those men of virtuous deeds, Karma Yogis, in whom sin is come to an end, they, freed from delusion of dualities, worship Me, steadfast in the vow of self-consecration. They turn to Me as their only refuge and turn to Me in their Spiritual effort towards release from old age and death, come to know the Brahman, all the integrality of Para Prakriti and entirety of Divine Work.”¹⁰ “A Bhakta, having abandoned attachment, acts reposing his works on the Brahman, is not stained by sin even as water clings not to the lotus leaf.”¹⁷ The Gita Proposes that if the ceaseless Karma Yoga can be reconciled with ceaseless Bhakti Yoga, then it will be easier to pursue both the Yoga. While pursuing Karma Yoga , even if one has no Bhakti, he can grow devotion due to his union with the Divine. And if this process continues then he will arrive at the highest and absolute Bhakti. “The Blessed Lord said to Arjuna: Yes, I will tell thee of My best and noblest attributes…among all sacrifices, Yajnas, I am the Japa Yajna, the silent and uninterrupted repetition of sacrificial adorable sacred name…Therefore all time of all life without interruption remember Me and fight (Divine action)… tasmat sarvesu kalesu mam anusmara yudhya cha . And also remember Me while leaving the body… tasmat sarvesu kalesu yoga-yukto bhavarjuna, therefore, O Arjuna, at all times of all life be in Yoga.” The Gita-10. 19, 25, 8.7, 13, 27 Reconciliation of Karma, Jnana and Bhakti Yoga “A prayer, a master act, a king idea Can link man’s strength to a transcendent Force. Then miracle is made the common rule, One mighty deed can change the course of things; A lonely thought becomes omnipotent.” Savitri-20 “His soul lived as eternity’s delegate, His mind was like a fire assailing heaven, His will a hunter in the trails of light.” Savitri-23 “Rapt in the heart-beats of God-ecstasy. He lived in the mystic space where thought is born And will is nursed by an ethereal Power And fed on the white milk of the Eternal’s strengths Till it grows into the likeness of a god.” Savitri-28 “Our souls can visit in great lonely hours Still regions of imperishable Light, All-seeing eagle-peaks of silent Power And moon-flame oceans of swift fathomless Bliss And calm immensities of spirit space.” Savitri-46-47 “There is no perfect answer to our hopes; There are blind voiceless doors that have no key; Thought climbs in vain and brings a borrowed light, Cheated by counterfeits sold to us in life’s mart, Our hearts clutch at a forfeited heavenly bliss.” Savitri-77 “Our instruments have not that greater light, Our will tunes not with the eternal Will, Our heart’s sight is too blind and passionate.” Savitri-161 “His knowledge dwells in the house of Ignorance; His force nears not even once the Omnipotent, Rare are his visits of heavenly ecstasy. The bliss which sleeps in things and tries to wake, Breaks out in him in a small joy of life:” Savitri-165 “Even in our sceptic mind of ignorance A foresight comes of some immense release, Our will lifts towards it slow and shaping hands. Each part in us desires its absolute. Our thoughts covet the everlasting Light, Our strength derives from an omnipotent Force, And since from a veiled God-joy the worlds were made And since eternal Beauty asks for form Even here where all is made of being’s dust, Our hearts are captured by ensnaring shapes, Our very senses blindly seek for bliss.” Savitri-170 “Some hue of the Absolute could fall on life, Some glory of knowledge and intuitive sight, Some passion of the rapturous heart of Love." Savitri-176 “There every thought and feeling is an act, And every act a symbol and a sign, And every symbol hides a living power.” Savitri-183 “In knowledge to sum up omniscience, In action to erect the Omnipotent, To create her Creator here was her heart’s conceit, To invade the cosmic scene with utter God.” Savitri-195 “In a high state where ignorance is no more (SAT), (Jnana Yoga) Each movement is a wave of peace and bliss (ANANDA), (Bhakti Yoga) Repose God’s motionless creative force (CHIT), (Karma Yoga) Action a ripple in the Infinite And birth a gesture of Eternity.” Savitri-200 "Happy the worlds that have not felt our fall, Where Will is one with Truth and Good with Power; Impoverished not by earth-mind’s indigence, They keep God’s natural breath of mightiness, His bare spontaneous swift intensities; There is his great transparent mirror, Self, And there his sovereign autarchy of bliss In which immortal natures have their part, Heirs and cosharers of divinity." Savitri-281 “He cast from the rent stillness of his soul A cry of adoration and desire (surrender of Bhakti Yoga) And the surrender of his boundless mind (surrender of Jnana Yoga) And the self-giving of his silent (will of) heart. (surrender of Karma Yoga) He fell down at her feet unconscious, prone.” Savitri-296 “In that high realm where no untruth can come, Where all are different and all is one, In the Impersonal’s ocean without shore The Person in the World-Spirit anchored rode; It thrilled with the mighty marchings of World-Force, Its acts were the comrades of God’s infinite peace.” Savitri-301 “There (in the Bliss Self) was no (tamasic) act, no movement in its Vast:… There was no (sattwic) mind there with its need to know, There was no (rajasic) heart there with its need to (human) love.” Savitri-308 “Abolished is the burdening need of life: Thought falls from us, we cease from joy and grief; The ego is dead; we are freed from being and care, We have done (sadhana) with birth and death and work and fate.” Savitri-310 “The moment’s thought inspired the passing act. A word, a laughter, sprang from Silence’ breast, A rhythm of Beauty in the calm of Space, A knowledge in the fathomless heart of Time.” Savitri-325 “Too little the strength (tamas) that now with us is born, Too faint the light (sattwa) that steals through Nature’s lids, Too scant the joy (rajas) with which she buys our pain.” Savitri-342 “In anguish we labour that from us may rise A larger-seeing man with nobler heart, A golden vessel of the incarnate Truth, The executor of the divine attempt Equipped to wear the earthly body of God, Communicant and prophet and lover and king.” Savitri-342 “Her greatness and her sweetness and her bliss, Her might to possess and her vast power to love: Earth made a stepping-stone to conquer heaven, The soul saw beyond heaven’s limiting boundaries, Met a great light from the Unknowable And dreamed of a transcendent action’s sphere.” Savitri-362 “The Wise who know see but one half of Truth, (sattwic men) The strong climb hardly to a low-peaked height, (tamasic men) The hearts that yearn are given one hour to love.” (rajasic men) Savitri-372 “Thought, vision, feeling, sense, the body’s self Are seized unutterably and he (King) endures An ecstasy and an immortal change; He feels a Wideness and becomes a Power, All knowledge rushes on him like a sea:” Savitri-375 “Afar from the brute noise of clamorous needs The quieted all-seeking mind could feel, At rest from its blind outwardness of will, The unwearied clasp of her mute patient love And know for a soul the mother of our forms.” Savitri-380 “Only when thou hast climbed above thy mind And liv’st in the calm vastness of the One Can love be eternal in the eternal Bliss And love divine replace the human tie. There is a shrouded law, an austere force: It bids thee strengthen thy undying spirit; It offers its severe benignancies Of work and thought and measured grave delight As steps to climb to God’s far secret heights.” Savitri-434, “Thy mind’s light (sattwa) hides from thee the Eternal’s thought, Thy heart’s hopes (rajas) hide from thee the Eternal’s will, Earth’s joys (tamas) shut from thee the Immortal’s bliss.” Savitri-443 “On the altar throwing thy thoughts, thy heart, thy works, Thy fate is a long sacrifice to the gods Till they have opened to thee thy secret self And made thee one with the indwelling God.” Savitri-458 “Conquer thy heart’s throbs, let thy heart beat in God: Thy nature shall be the engine of his works, Thy voice shall house the mightiness of his Word: Then shalt thou harbour my force and conquer Death.” Savitri-476 “Not he who has reared his temple in my thoughts And made his sacred floor my human heart. My God is will and triumphs in his paths, My God is love and sweetly suffers all. To him I have offered hope for sacrifice And gave my longings as a sacrament.” Savitri-591 “I am, I love, I see, I act, I will.” Savitri-594 “The soul is a figure of the Unmanifest, The mind labours to think the Unthinkable, The life to call the Immortal into birth, The body to enshrine the Illimitable. The world is not cut off from Truth and God.” Savitri-648 “My mind is a torch lit from the eternal sun, My life a breath drawn by the immortal Guest, My mortal body is the Eternal’s house. Already the torch becomes the undying ray, Already the life is the Immortal’s force, The house grows of the householder part and one. How sayst thou Truth can never light the human mind And Bliss can never invade the mortal’s heart Or God descend into the world he made?” Savitri-648 “Action translates the movements of the soul, Thought steps infallible and absolute And life is a continual worship’s rite, A sacrifice of rapture to the One.” Savitri-662 “The Unseen’s eye that looks at the unseen, When Light with a golden ecstasy fills his brain And the Eternal’s wisdom drives his choice And eternal Will seizes the mortal’s will.” Savitri-665 “You shall reveal to them the hidden eternities, The breath of infinitudes not yet revealed, Some rapture of the bliss that made the world, Some rush of the force of God’s omnipotence, Some beam of the omniscient Mystery.” Savitri-704 “A greater truth than earth’s shall roof-in earth And shed its sunlight on the roads of mind; A power infallible shall lead the thought, A seeing Puissance govern life and act, In earthly hearts kindle the Immortal’s fire.” Savitri-707 “And hearts grow enamoured of divine delight And human wills tune to the divine will, These separate selves the Spirit’s oneness feel,” Savitri-710 “A divine force shall flow through tissue and cell And take the charge of breath and speech and act And all the thoughts shall be a glow of suns And every feeling a celestial thrill.” Savitri-710 “In the integral Yoga these three lines of approach (Karma, Bhakti and Jnana) give up their exclusions, meet and coalesce or spring out of each other; (1) liberated from the mind’s veil over the self, we live in the Transcendence, (2) enter by the adoration of the heart into the oneness of a supreme love and bliss, and (3) all our forces of being uplifted into the one Force, our will and works surrendered into the one Will and Power, assume the dynamic perfection of the divine Nature.”²¹ Sri Aurobindo “As in the other Yogas, so in this (Integral Yoga), one comes to see divine everywhere and in all and to pour out the realisation of the Divine in all one’s inner activities and outward actions. But all is supported by the primary force of emotional union: for it is by love that the entire self-consecration and the entire possession is accomplished, and thought and action become shapes and figures of the divine love which possesses the spirit and its members.”²⁸ Sri Aurobindo “The supramental will is the dynamic expression of this self-knowledge, the supramental feeling the expression of the luminous joy of the self and all else in supermind a part of this one movement. At its highest range it becomes something greater than what we call knowledge; there it is the essential and integral self-awareness of the Divine in us, his being, consciousness, Tapas, Ananda, and all is the harmonious, unified, luminous movement of that one existence.” CWSA-24/The Synthesis of Yoga/p-831 Sri Aurobindo Integral Yoga identifies that the inability to reconcile Karma Yoga with Jnana and Bhakti Yoga or inability to reconcile the harmony of outer life with inner life is a ‘maimed achievement.’⁴¹ “The exceedingly dear, atiba priya devotee is he who makes Divine his one and only supreme aim of life and with full of faith, follows the written truth of reconciling karma, jnana and bhakti Yoga in every detail or obeys the immortalising Dharma uttered by the Lord entirely.”¹¹ “Of these four kinds of noble devotees, the man of Knowledge with strong foundation of Karma and Bhakti Yoga, is dear to Me and I am supremely dear to him. He is ever in constant union with the Me, nitya yukta, and his devotion is concentrated on Me alone, ekabhakti. He loves Divine perfectly and is His beloved. He is the greatest Yogi. I hold him as verily Myself and he accepts Me as highest goal of Divine union. After many births of preparation, a Jnana Yogi with strong foundation of Karma and Bhakti Yoga, attains My Purushottama or Supramental state of Consciousness. He also realises the intermediate stair that all this existence is Divine, the Cosmic Consciousness, Vasudevah sarvamiti. Such great Soul or integral Yogi is very rare.”¹² “And by doing also all actions always lodged in Me he attains by My Grace the eternal and imperishable status. Devoting all thyself to Me, giving up thy conscious mind all the action into Me, resorting to Yoga of the will and intelligence, be always one in heart and consciousness with Me.”²⁴ Supramental transformation work can be accelerated by calling down of the Divine Will of Karma Yoga, Divine Wisdom of Jnana Yoga and Divine Love of Bhakti Yoga. The Gita proposes that the Divine Will can be called down by silencing the personal will and by not initiating any work, sarbarambha parityagi ; the Divine Wisdom can be called down by becoming indifferent towards world event, earthly joy, mental wisdom, udasina ,and without thinking anything, na kinchit api chintayet ; the Divine Love can be called down by expecting nothing from the Divine Lover and His creation, anapekhya . These are hinted in Savitri: Supramental Transformation through Karma Yoga “But since the integral transformation must embrace fully the dynamic being and take up into it the life of action and the world-self outside us, this completer change is demanded of the evolving nature.” ⁶¹ “Awaiting some tremendous dawn of God, He saw the purpose in the works of Time. Even in that aimlessness a work was done (the Divine work) Pregnant with magic will and change divine .” Savitri-137-138 “Above blind fate and the antagonist powers Moveless there stands a high unchanging Will; To its omnipotence leave thy work’s result. All things shall change in God’s transfiguring hour .” Savitri-341 “Omnipotence, girdle with the power of God Movements and moments of a mortal will, Pack with the eternal might one human hour And with one gesture change all future time. ” Savitri-345 “A seed shall be sown in Death’s tremendous hour, A branch of heaven transplant to human soil; Nature shall overleap her mortal step; Fate shall be changed by an unchanging will .” Savitri-346 “When superman is born as Nature’s king His presence shall transfigure Matter’s world: ” Savitri-708 Supramental Transformation through Jnana Yoga: “An unshaped consciousness desired light And a blank prescience yearned towards distant change .” Savitri-2 “A deeper interpretation greatened Truth, A grand reversal of the Night and Day; All the world’s values changed heightening life’s aim; A wiser word, a larger thought came in Than what the slow labour of human mind can bring, A secret sense awoke that could perceive A Presence and a Greatness everywhere.” Savitri-42 "Apotheosised, transfigured by wisdom’s touch, Her days became a luminous sacrifice; An immortal moth in happy and endless fire, She burned in his sweet intolerable blaze. A captive Life wedded her conqueror." Savitri-125 “Our greater self of knowledge waits for us, A supreme light in the truth-conscious Vast: It sees from summits beyond thinking mind, It moves in a splendid air transcending life. It shall descend and make earth’s life divine. ” Savitri-484 “When Nature who is now unconscious God Translucent grows to the Eternal’s light, Her seeing his sight, her walk his steps of power And life is filled with a spiritual joy And Matter is the Spirit’s willing bride.” Savitri-538 “A voice began to speak from her own heart That was not hers, yet mastered thought and sense. As it spoke all changed within her and without; All was, all lived; she felt all being one; The world of unreality ceased to be:” Savitri-554 “A Force descended trailing endless lights; Linking Time’s seconds to infinity, Illimitably it girt the earth and her: It sank into her soul and she was changed. ” Savitri-573 “The supermind shall be his nature’s fount, The Eternal’s truth shall mould his thoughts and acts, The Eternal’s truth shall be his light and guide. All then shall change, a magic order come Overtopping this mechanical universe.” Savitri-707 “But first high Truth must set her feet on earth And man aspire to the Eternal’s light And all his members feel the Spirit’s touch And all his life obey an inner Force. ” Savitri-708 Supramental Transformation through Bhakti Yoga: “A touch can alter the fixed front of Fate. (A touch of of Divine Love) A sudden turn can come, a road appear. A greater Mind, may see a greater Truth, Or we may find when all the rest has failed Hid in ourselves the key of perfect change. ” Savitri-256 “To live, to love are signs of infinite things, Love is a glory from eternity’s spheres. Abased, disfigured, mocked by baser mights That steal his name and shape and ecstasy, He (Love) is still the godhead by which all can change. ” Savitri-397 “Love’s golden wings have power to fan thy void: The eyes of love gaze starlike through death’s night, The feet of love tread naked hardest worlds. He (Divine Love) labours in the depths, exults on the heights; He shall remake thy universe, O Death. ” Savitri-592 “A Lover leaning from his cloister’s door Gathers the whole world into his single breast. Then shall the business fail of Night and Death: ” Savitri-632-633 “Awakened to the meaning of my heart That to feel love and oneness is to live And this the magic of our golden change, Is all the truth I know or seek, O sage.” Savitri-724 Supramental Transformation through Yoga of Self-perfection: “A prayer, a master act, a king idea Can link man’s strength to a transcendent Force. Then miracle is made the common rule, One mighty deed can change the course of things; A lonely thought becomes omnipotent.” Savitri-20 “High priests of wisdom, sweetness, might and bliss, Discoverers of beauty’s sunlit ways And swimmers of Love’s laughing fiery floods And dancers within rapture’s golden doors, Their tread one day shall change the suffering earth And justify the light on Nature’s face.” Savitri-344 “Authors of earth’s high change, to you it is given To cross the dangerous spaces of the soul And touch the mighty Mother stark awake And meet the Omnipotent in this house of flesh And make of life the million-bodied One.” Savitri-370 “Thy spirit’s strength shall make thee one with God, Thy agony shall change to ecstasy, Indifference deepen into infinity’s calm And joy laugh nude on the peaks of the Absolute.” Savitri-455 “All underwent a high celestial change: Breaking the black Inconscient’s blind mute wall, Effacing the circles of the Ignorance, Powers and divinities burst flaming forth; Each part of the being trembling with delight Lay overwhelmed with tides of happiness And saw her hand in every circumstance And felt her touch in every limb and cell.” Savitri-529 “Then suddenly there came on her the change Which in tremendous moments of our lives Can overtake sometimes the human soul And hold it up towards its luminous source.” Savitri-571 “The Spirit shall be the master of his world Lurking no more in form’s obscurity And Nature shall reverse her action’s rule, The outward world disclose the Truth it veils; All things shall manifest the covert God, All shall reveal the Spirit’s light and might And move to its destiny of felicity.” Savitri-708 “The supramental transformation, the supramental evolution must carry with it a lifting of mind, life and body out of themselves into a greater way of being in which yet their own ways and powers would be, not suppressed or abolished, but perfected and fulfilled by the self-exceeding.”⁶³ The Injunction issued to the seekers of integral Yoga of Self-perfection “To seize the absolute in shapes that pass, To fix the eternal’s touch in time-made things, This is the law of all perfection here. ” Savitri-108 “A fiery stillness wakes the slumbering cells, A passion of the flesh becoming spirit, And marvellously is fulfilled at last The miracle for which our life was made.” Savitri-278 “On the other side of the eternal stairs The mighty kingdoms of the deathless Flame Aspired to reach the Being’s absolutes.” Savitri-279 “A glorious shining Angel of the Way Presented to the seeking of the soul The sweetness and the might of an idea, Each (idea) deemed Truth’s intimate fount and summit force, The heart of the meaning of the universe, Perfection’s key, passport to Paradise. Yet were there regions where these absolutes met” Savitri-281 “Carving perfection from a bright world-stuff,” Savitri-301 “In this vast outbreak of perfection’s law Imposing its fixity on the flux of things He saw a hierarchy of lucent planes Enfeoffed to this highest kingdom of God-state.” Savitri-325-26 " A deathless meaning filled her mortal limbs; As in a golden vase’s poignant line They seemed to carry the rhythmic sob of bliss Of earth’s mute adoration towards heaven Released in beauty’s cry of living form Towards the perfection of eternal things." Savitri-373 " In the slow process of the evolving spirit, In the brief stade between a death and birth A first perfection’s stage is reached at last; Out of the wood and stone of our nature’s stuff A temple is shaped where the high gods could live. Even if the struggling world is left outside One man’s perfection still can save the world. " Savitri-531 “This bright perfection of her inner state Poured overflowing into her outward scene, Made beautiful dull common natural things And action wonderful and time divine.” Savitri-532 " Our imperfection towards perfection toils, The body is the chrysalis of a soul: The infinite holds the finite in its arms, Time travels towards revealed eternity." Savitri-623 “There the perfection born from eternity Calls to it the perfection born in Time, The truth of God surprising human life, The image of God overtaking finite shapes.” Savitri-661 “But the Divine is in his essence infinite and his manifestation too is multitudinously infinite. If that is so, it is not likely that our true integral perfection in being and in nature can come by one kind of realisation alone; it must combine many different standards of divine experience. It cannot be reached by the exclusive pursuit a single line of identity till that is raised to its absolute; it must harmonise many aspects of the Infinite. An integral consciousness with a multiform dynamic experience is essential for the complete transformation of our nature .”⁶² Integral Yoga of Self-perfection begins after a Sadhaka is established sufficiently in three movements of Consciousness of Divine Powers of Will, Knowledge and Love through Karma, Jnana and Bhakti Yoga respectively. 1) All Life is kinetic Yoga of Self-Perfection. All life, we have said, is a Yoga of Nature; here in this material world life is her reaching out from her first Inconscience towards a return to union with the conscient Divine from whom She proceeded. The Yoga of Self-perfection is extended through all life in three stages. Firstly, in the integral Yoga perfection will mean a divine Spirit and a divine Nature which will admit of a Divine relation and action in the world; it will mean also in its entirety a Divinising of the whole nature, a rejection of all its wrong knots of being and action, but no rejection of any part of our being or of any field of our action. The approach to perfection must be therefore a large and complex movement and its results and workings will have an infinite and varied scope. We must fix in order to find a clue and method on certain essential and fundamental elements and requisites of perfection, siddhi; for if these are secured, all the rest will be found to be only their natural development or particular working. Secondly, the conversion action is an integral conversion of our ethical being into the Truth and Right of the divine Nature, of intellectual into the illumination of divine Knowledge, our emotional into the divine Love and Unity, our dynamic and volitional into a working of the divine Power, our aesthetic into a plenary reception and a creative Enjoyment of divine Beauty, not excluding even in the end a divine conversion of the vital and physical Sheaths. The ethical mind becomes perfect in proportion as it detaches itself from desire, sense suggestion, impulse, and customary dictated action and discovers a self of Right, Love, Strength and Purity in which it can live accomplished and make it the foundation of all its actions. The aesthetic mind is perfected in proportion as it detaches itself from all its cruder pleasures, and from outward conventional canons of the aesthetic reason and discovers a self-existent Self and Spirit of pure and infinite Beauty and Delight which gives its own light and joy to the material of the aesthesis. The mind of knowledge is perfected when it gets away from impression and dogma and opinion and discovers a light of Self-knowledge and Intuition which illumines all the workings of the sense and reason, all self-experience and world-experience. The will is perfected when it gets away from and behind its impulses and its customary grooves of effectuation and discovers an inner power of the Spirit which is the source of an Intuitive and luminous action and an original harmonious creation. Thirdly, intellectual, volitional, ethical, emotional, aesthetic and physical training and improvement are all satisfying to human perfection, but they are only in the end a constant movement in a circle without any last delivering and illumining aim, unless they arrive at a point where they can open themselves to the power and presence of the Spirit and admit its direct working. This direct Divine working of the Shakti effects a conversion and transformation of the whole being which is the indispensable condition of our real and integral perfection. To grow into the truth and power of the Spirit and by the direct action of that Power to be made a fit channel of its self-expression, a living of man in the Divine Consciousness and a Divine living of the Spirit in humanity, --will therefore be the principle and the whole object of an integral Yoga of Self-perfection. 2) For all perfection, the first pre-requisite is purification, suddhi of our untransformed Nature. Mind, heart, the soul of vital desire and the life in the body are the seats of impurity. Purification is a throwing away of limiting, binding, obscuring imperfections and confusions. Purification from desire brings the freedom of Psychic prana , purification from wrong emotions and troubling reactions bring freedom of the heart, purification from obscuring limited thought of sense mind brings freedom of the intelligence, purification from mere intellectuality brings the freedom of Gnosis. 3) Purification is the condition of liberation, Mukti . The Mukti of the Gita’s Yoga is identified in negative sense as liberation from four elements of desire, ego, dualities and three gunas . It is a release of self-extinction, a self-drowning in the Absolute, a dissolution of natural existence into some indefinable Absolute, moksa. Mukti of the integral Yoga in negative sense is to be desireless, ego-less, equal of mind, soul and Spirit and freedom from three gunas, nistraigunya; its positive sense of freedom is to be universal in Soul, transcendently one in Spirit with God and possessed of highest Divine Nature. Thus, in integral Yoga the liberation from untransformed impure Nature in a quiescent Bliss of the Spirit and a farther liberation and transformation of Nature by supreme kinetic Bliss, Power and Knowledge are indispensable and a Divine union of Supreme Spirit and Supreme Nature is integral liberation,⁵² Mukti . ‘There are all kinds of freedom – mental freedom, vital freedom, spiritual freedom – which are the fruits of successive masteries. But a completely new freedom has become possible with the Supramental Manifestation: it is the freedom of the body.”58 4) Mukti is the condition of Siddhi , perfection. Jatatam api siddhanam kaschinnam betti tatwatah, (the Gita-7.3) Those who strive and attain perfection among them very few know Me in all the principles of My Existence. Thus, very few can attain integral Perfection. Perfection is defined as a growth out of a lower undivine into a higher Divine nature. The first determining factor of Perfection, siddhi is the intensity of the Soul turning inward which can be activated either by the aspiration of the Soul or by the force of the will or by the concentration of the mind. Integral perfection is founded on a certain free universality of being, of love and joy, of play of knowledge and of play of will in power and will in unegoistic action. 5) Integral Yoga proposes six elements of perfection. They are perfection (1) of equality, samata, Shanti chatushtayam , (2) of Power, Shakti, Shakti-chatushtayam , (3) of evolution of mental into Gnostic being, Vijnana-chatusthayam , (4) of evolution of the physical body, Sharira-chatushtayam , (5) of action and enjoyment, Karma-chatushtayam and (6) of Brahmic unity, Brahma-chatushtayam . So here the perfection of Consciousness is divided into six elements that of (1) perfection of equality which is the normal state of an infinite Spiritual Consciousness, (2) perfection of dynamic state of consciousness known as Prakriti, Shakti and Maya ; (3) perfection or supramentalisation of mental state of consciousness which is aware of things and forces in their apparent division and opposition to each other but not in their real unity, reflects new ideas as facts of life, modifies comfortably the internal and the external existence of the being, delivers out of its imprisonment but it is not yet master of the act and form and is aware therefore only of a fragmentary movement of its own total progressive activities; (4) perfection of physical consciousness which is a submerged consciousness, self-oblivious, and is lost in the form; this body consciousness is a patient servant and what it craves for is long life, good health, physical strength and comfortable easy life and the right action of the physical consciousness is distorted by the pressure of separative consciousness of physical mind; (5) perfection of action which is a consciousness of Divine will applying itself to the work and result and perfection of Delight which is the outcome of interaction and union of Knowledge and Will or Sat and Chit ; (6) perfection of static state of Consciousness known as Purusha, Ishwara and Brahman . 6) The first element of Perfection of Equality: The perfection of equality are of six types, three passive equality that of endurance, titikha, indifference, udasinata and submission, nati, and three active equality that of equal taste of enjoyment, sama ras a, equal enjoyment of life, sama bhoga and equal delight, sama ananda . After firm establishment of equality, one gets peace, shanti ; after establishment of peace, one feels Spiritual ease in all circumstances known as sukha; after establishment of Spiritual ease, one experiences exceeding bliss or the joy and laughter of the Soul, hasya . This is the normal state of a Spiritual man, siddha . 7) The second element of Perfection of Shakti : The Perfection of Shakti are of four type that (1) of perfection of four-fold Soul force, virya, (2) of perfection of four instrumental Nature, Shakti, (3) of perfection of four-fold Spiritual force, Divine Shakti, daivi Prakriti and (4) of perfection of faith, sraddha . 8) The Perfection of first element of Shakti , the soul Power, Virya : The perfection of fundamental Soul powers, virya or atmasiddhi are of four types that of Brahmana, Kshatriya, Vaisya, Shudra . The greater perfection of man comes when he enlarges himself to include all these four Soul powers and open his nature towards the rounded fullness and universal capacity. Our life is at once an inquiry after truth and knowledge, a battle and adventure of consciousness, a constant production, and adaptation, application of skill to material life and a sacrifice and service and doing of good of all creatures. The Yoga of Self-perfection gives this soul-force ‘its largest scope’ and develops integral spiritual dynamism. The full consummation comes in greatest souls most capable of perfection and can be attained by all who practice integral Yoga. 8a) The perfection of Brahmana soul-force is perfection of soul power of knowledge which is open to every kind of revelation, inspiration, intuition, Supramental discrimination, Supramental word, Supramental love, Supramental Delight, Supramental Peace and Silence. 8b) The perfection of Kshatriya soul-force is a high nobility of soul and untouched by any littleness or baseness and moving with a certain greatness of step to spiritual victory or the success of the God given work through whatever temporary defeat or obstacle, a spirit never depressed or cast down from faith and confidence in the power that works in the being. 8c) The perfection of Vaysya soul-force is a soul-power of mutuality, a free self-giving and spending of gift and possession in the work to be done, a skill that observes the law and adopts the relation and keeps the measure, a divine commerce, a large enjoyment of the mutual delight of life. 8d), The perfection of Shudra soul-force is the universal love that lavishes itself without demand of return, the embrace that takes to itself the body of god in man and works for help and service, the abnegation that is ready to bear the yoke of the Master and make the life a free servitude to Him and under his direction, the self-surrender of the whole being to the Master of our being and his work in the world. 9) The perfection of second element of Shakti: The perfection of right Shakti is the perfection of essential modes of self-existence, tattvasiddhi which is of four types of instrumental Nature that of perfection of (1) body, (2) vital or psychic prana, (3) heart, citta and (4) intelligence, buddhi . It must be remembered that the purification of instrumental Nature must precede its perfection. 9a) The first element of perfection of instrumental Nature, the body: the perfection of body is of four types that of a greatness of sustaining force, mahattva, an abounding strength, energy and puissance of outgoing and managing force, bala, a lightness, swiftness and adaptability of the nervous and physical being, laghuta and a holding and responsive power in the whole physical machine and its driving springs, dharana-samarthya . 9b) The second element of perfection of instrumental Nature, the vital: the perfection of psychic prana a re of four types that of fullness, purnata , clear purity and gladness, prasannata , equality, samata, capacity for possession and enjoyment, bhoga-samarthya . 9c) The third element of perfection of instrumental Nature, the heart: the perfection of chitta is of four types that of sweetness and mildness, saumya, strength and force, raudra , faith, kalyana-sraddha , illimitable widest and intensest capacity for love, prema-samarthya . 9d) The fourth element of perfection of the instrumental Nature: the perfection of buddhi is of four types that of purity, visuddhi , clear and strong radiance emanating from the sun of the Truth, prakasha , capable of variety of understanding, supple, rich, flexible, brilliant with all the flame and various with all the colours of the manifestation of the Truth, vichitra-bodha and integral capacity to hold all kind of exclusive and comprehensive knowledge, sarva-jnana-samarthya . 10) The Perfection of the third element of Shakti, Daivi Prakriti : The perfection of four instrumental nature that of intellect, heart, vital and body and of four soul nature that of Brahamana, Kshyatria, Vaisya and Shudra will grow depending on our surrender and activation of Divine Shakti, which are direct action of four Spiritual Mother Powers, chatwaromanabastatha , that of Maheswari, Mahakali, Mahalakshmi and Mahasaraswati . 10a) Maheswari : She is the Goddess of supreme knowledge, calm and passion of Supramental largeness. 10b) Mahakali: She is the Goddess of supreme Strength, power of swift Spiritual evolution, destroyer of all Falsehood. 10c: Mahalakshmi : She is the Goddess of supreme Delight, Love, Harmony and Beauty. 10d: Mahasaraswati : She is the Goddess of supreme Divine skill, material perfection of all works and executrix power of Divine Will. 11) The Perfection of fourth element of Shakti, Sraddha: The perfect faith is a prolonged ascent of the whole being to the truth seen by it and prolonged descent of the Divine Shakti to untransformed mind, life and body. 11a) First we have to keep this faith that nothing done in us or around us is in vain; all happenings are the workings under the universal condition of supreme self-Knowledge and Divine Will. 11b) All things are possible when the Ishwara as our supreme Self takes up the action and all that had taken place before and all that will be done here after was and will be part of Divine’s infallible and foreseeing guidance, intended for the fruition of our Yoga and perfection of our life. 11c) He holds us always during our Spiritual rise and even during our Spiritual fall His hand still holds us tightly but He makes our fall an occasion of greater rise of Consciousness. 11d) The highest state of Sraddha, helps us towards permanent ascent of Consciousness to supreme state and permanent descent of supreme Consciousness towards nether untransformed domains. 12) The third element of Perfection of evolution of mental into Gnostic being: The whole mind is made the passive channel of the Supramental activities. Therefore, the next step of perfection will be the evolution of the mental into the Gnostic being. This evolution is achieved by a breaking beyond the mental limitation, a stride upward into the next higher plane of region of our being hidden from us at present by the shining lid of the mental reflections and a conversion of all that we are into the terms of this greater Consciousness… 13) The fourth element of Perfection of the body: The body is made a channel of Supramental downflow and the same force outflows towards the outward world, the material existence. There is accordingly a profound transformation in the physical sense, a supramentalising of the physical sight, hearing, touch, smell and taste, that reveals to us something quite different view, develops behind them the inner and deeper senses which are hidden from physical organs and farther transforms them to completely new powers in all the senses, an extension of range and stretching out of the physical consciousness to an undreamed capacity. Thus Supramental removes physical limitation of falsehood in the material way of experience. The Supramental transformation enlarges the physical consciousness far beyond the limit of the body and physical organs become channel of psychic, spiritual and subliminal senses. 14) The fifth element of Perfection of perfect action and enjoyment: In the Gnostic consciousness it is entirely possible to act and enjoy perfectly. The Purusha enters union with Prakriti in cosmic manifestation for variations of his infinite existence, for knowledge, action and enjoyment. By this realisation the being can liberate himself from the mechanical action of Nature. This separative relation in Ignorance is uplifted in Knowledge as Krishna and Kali or Ishwara and Shakti union where Ishwara is Purusha who contains Prakriti and rules by the power of Shakti within him and it can participate in a higher dynamism of Divine work and can bring total unity and harmony of the being in the Spiritual nature. But neither action nor enjoyment will be the lower action of the gunas and consequent egoistic enjoyment mostly of the satisfaction of rajasic desire which is our present way of bounded living. Whatever desire will remain, if that name is given, will be the Divine desire, the will to delight of the Purusha enjoying in his freedom and perfection the action of the perfected Prakriti and all her members… 15) The sixth element of Perfection of Brahmic Unity: The Siddha of perfected Soul will live in union with the Purushottama in this Brahmic Consciousness, he will be conscious in the Brahman that is the All, sarvam brahma , in the Brahman infinite in being and infinite in quality, anantam brahma, in Brahman as self-existent consciousness and universal knowledge, jnanam brahma , in Brahman as the self-existent bliss and its universal delight of being, anandam brahma . He will experience the entire universe as manifestation of the One, all quality and action as the play of his universal and infinite energy, all knowledge and conscious experience as the outflowing of that consciousness, and all in terms of that one Ananda . This will be the highest reach of self-perfection. Recapitulation “Each part in us desires its absolute .” Savitri-170 For by the form the Formless is brought close And all perfection fringes the Absolute.” Savitri-179 His finite parts approached their absolutes, His actions framed the movements of the Gods, His will took up the reins of cosmic Force.” Savitri-302 All objects were to her shapes of living selves” Savitri-357 “Content abide not with one conquered realm; Adventure all to make the whole world thine, To break into greater kingdoms turn thy force Fear not to be nothing that thou mayst be all; Assent to the emptiness of the Supreme That all in thee may reach its absolute. ” Savitri-536 “Since in Infinity’s silence woke a word, A Mother-wisdom works in Nature’s breast To pour delight on the heart of toil and want And press perfection on life’s stumbling powers, Impose heaven-sentience on the obscure abyss And make dumb Matter conscious of its God.” Savitri-353-54 "I am, I love, I see, I act, I will.” Savitri-594 “There will be needed in a word a Yoga which shall be at once a Yoga of integral knowledge, a Yoga of the integral will and its works, a Yoga of integral love, adoration and devotion and a Yoga of an integral spiritual perfection of the whole being and of all its parts and states and powers and motions. ”⁴⁴ Sri Aurobindo "The lifting of the level of consciousness from the mind to the supermind and the consequent transformation of the being from the state of the mental to that of the supramental Purusha must bring with it to be complete a transformation of all the parts of the nature and all its activities. "⁶⁴ Sri Aurobindo Of all the Yogins, the greatest Yogi, yoginam api sarvesam ²⁹…yogi paramo ,³⁰ as indicated in the Gita , is a state in which he lives, acts in perfect union with the Divine, mayi nivasisyasi, ³³ in all possible human condition, in all possible world action his Consciousness does not fall from the oneness and constant communion with the Divine. The largest formulation of this Spiritual change is a total liberation of Soul, mind, heart and action, a casting of them all into the sense of the cosmic Self and the Divine Reality. A certain change of Nature is experienced by this Spiritual illumination but this is not complete and integral transformation of Nature which establishes a secured and established new principles and a permanent new order of being in the field of terrestrial Nature. A Sadhaka becomes a consecrated Child when this constant union with the Divine is dynamised to become one with the Divine Mother. In this established state, a traditional Yogi can pursue integral Yoga by inverting the gained Supreme Divine Consciousness earthward. An integral Yogi lives in the great totality of Truth of Universal Consciousness, a totality, which is capable of infinite enlargements as there is no end to the extension of Divine Will, Knowledge, Love and Delight, nastyanto vistarasya me ,³¹ and there is still much of the height to be reached and a wideness to be covered by the eye of vision, bhuri aspasta kartvam .³² Through intensification of Psychic and Spiritual contacts, he becomes able to enter the Cosmic Self and subsequently the lower realms of Supermind and inverts this gained Divine State towards lower sheaths of individual and universal Mind, Vital and Physical sheaths and transforms them. The great Integral Yogi, due to his integral surrender of Soul and Nature and particularly consecration of most of the dark domains of Inconscient and Subconscient sheaths, and integral Sraddha of pouring down of Divine Supramental attributes of Light, Love, Ananda, Force, Wisdom and Truth and direct them to the yet untouched realm of Subconscient and Inconscient sheaths and continue transformation action there. The greater Integral Yogi can put forth many states of Consciousness at a time and is able to trace the Supermind concealed in the Inconscient and Subconscient sheaths and activate the Inconscient and Subconscient Self; as a result, the source of Supramental Force and Delight can burst open and spread from the Inconscient and Subconscient Self towards the untransformed Inconscient, Subconscient, Physical, Vital and Mental sheaths for large and mighty transformation action. The greatest Integral Yogi is he who is able to activate the Supermind concealed in all the sheaths, identified as ten koshas, builds, purifies, transforms and perfects them and there is penetration of Supramental force from all the multiple sources of ten Selves; first intermittently, then constantly becomes a normal issue. Thus ten-fold personality is superimposed and combined to enrich his single new personality and his strong central being holds all together and works towards harmonisation and integration of multiple Selves and Nature. OM TAT SAT References 1: The Gita-5.2, 3, 4, 5, 6, 7, 8, 9, 2: The Gita-18.18, 3: The Gita-10.7 to 11, 4: The Gita-6.31, 32, 5: The Gita-6.47, 6: The Gita-12.2, 7: The Gita-11.55, 8: The Gita-12.6, 7, 9: The Gita-18.46, 10: The Gita-7.28, 29, 11: The Gita-12.20, 12: The Gita-7.17, 18, 19, 13: “The Gita insists that Sankhya and Yoga are not two different, incompatible and discordant systems, but one in their principle and aim; they differ only in their method and starting-point. The Sankhya also is a Yoga, but it proceeds by knowledge; it starts, that is to say, by intellectual discrimination and analysis of the principles of our being and attains its aim through the vision and possession of the Truth. Yoga , on the other hand, proceeds by works; it is in its first principle Karmayoga ; but it is evident from the whole teaching of the Gita and its later definitions that the word karma is used in a very wide sense and that by Yoga is meant the selfless devotion of all the inner as well as the outer activities as a sacrifice to the Lord of all works, offered to the Eternal as Master of all the soul’s energies and austerities.” CWSA-19/Essays on the Gita/p-70, 14: CWSA/19/Essays on the Gita-199, 15: The Gita-5.17, 16: The Gita-3.7, 17: The Gita-5.10, 18: CWSA-19/Essays on the Gita/p-200, 19: The Gita-15.16, 17, 18, 19, 20: The Gita-9.13, 14, 15, 34, 21: CWSA-23/The Synthesis of Yoga/p-276, 22: The Gita-11.48, 54, 23: The Gita-18.54, 55, 24: The Gita-18.56, 57, 25: The Gita-3.3, 26: “The Blessed Lord said: Renunciation and Yoga of works both bring about the soul's salvation, but of the two the Yoga of works is distinguished above the renunciation of works.” The Gita-5.2, “Better indeed is knowledge than practice, than knowledge, meditation is better; than meditation, renunciation of the fruit of action, on renunciation follows peace.” The Gita12.12, “One can progress through meditation, but through work provided it is done in the right spirit one can progress ten times more.” The Mother/(CWM-14, p. 299), 27: CWSA-24/The Synthesis of Yoga/p-564, 28: CWSA-24/The Synthesis of Yoga/p-575, 29: The Gita-6.47, 30: The Gita-6.32, 31: The Gita-10.19, 32: The Rig Veda-1.10.2, 33: “On Me repose all thy mind and lodge all thy understanding in Me; doubt not that thou shalt dwell in Me, mayi nivasisyasi, above this mortal existence.” The Gita-12.8, 34: CWSA-24/The Synthesis of Yoga/p-802-07, 35: CWSA-23/The Synthesis of Yoga/p-149, 36: SABCL-25/The Mother/p-16, 37: CWSA-19/Essays on the Gita/p-86, 38: The Gita-2.60, 39: CWSA-24/The Synthesis of Yoga/p-548, 40: Prayers and Meditations/12th March,1914, 41: CWSA-23/The Synthesis of Yoga/p-92, 42: CWSA-23/The Synthesis of Yoga/p-112-113, 43: “Happy the worlds that have not felt our (Spiritual) fall, Where Will is one with Truth and Good with Power;” Savitri-281, 44: CWSA-19/Essays on the Gita/p-576, 45: CWSA-23/The Synthesis of Yoga/p-114, 46: CWSA-21/The Life Divine/p-31, 47: CWSA-32/The Mother with Letters on the Mother/p-20, 48: CWSA-32/The Mother with Letters on the Mother/p-22, 49: CWSA-24/The Synthesis of Yoga/p-791, 50: CWSA-23/The Synthesis of Yoga/p-322 51: CWSA-32/The Mother with Letters on the Mother/p-19, 52: “We find them pointed out for us and insisted on with great force and a constant emphatic repetition in the Gita; they are four, desire, ego, the dualities and the three gunas of Nature; for to be desireless, ego-less, equal of mind and soul and spirit and nistraigunya, is in the idea of the Gita to be free, mukta. We mayaccept this description; for everything essential is covered by its amplitude. On the other hand, the positive sense of freedom is to be universal in soul, transcendently one in spirit with God, possessed of the highest divine nature, — as we may say, like to God, or one with him in the law of our being. This is the whole and full sense of liberation and this is the integral freedom of the spirit.” CWSA-24/The Synthesis of Yoga/p-675, 53: CWSA-19/Essays on the Gita/p-287, 54: CWSA-19/Essays on the Gita/p-287-288, 55: CWSA-23/The Synthesis of Yoga/p-93, 56: CWSA-23/The Synthesis of Yoga/p-309, 57: CWSA-29/Letters on Yoga-II/p-254, 58: The Mother’s Agenda-17.10.1957, 59: “The seventh to the twelfth chapters (of the Gita) lay down a large metaphysical statement of the nature of the Divine Being and on that foundation closely relate and synthetise knowledge and devotion, just as the first part of the Gita related and synthetised works and knowledge.” CWSA-19/Essays on the Gita/p-263, 60: CWSA-19/Essays on the Gita/p-546, 61: CWS-22/The Life Divine/p-995-996, 62: CWSA-23/The Synthesis of Yoga/p-114, 63: CWSA-22/The Life Divine/p-1017, 64: CWSA-23/The Synthesis of Yoga/p-867, Acknowledgements Header video source: Pexels Two kinds of perfection: “But this is still a very incomplete movement. We find that it progresses towards a greater completeness in proportion as we arrive at two kinds of perfection; (1) first, a greater and greater detachment from the control of the lower suggestions; (2) secondly, an increasing discovery of a self-existent Being, Light, Power and Ananda which surpasses and transforms the normal humanity.... The movement of perfection is (1) away from all domination by the lower nature and (2) towards a pure and powerful reflection of the being, power, knowledge and delight of the Spirit and Self in the buddhi. The Yoga of self-perfection is to make this double movement as absolute as possible.” Sri Aurobindo CWSA-24/The Synthesis of Yoga/p-668-669 Double perfection of Integral Yoga : “But on the other hand incapacity of force is also an imperfection. (First perfection) Laxity and weakness, self-indulgence, a certain flabbiness and limpness or inert passivity of the psychical being are the last result of an emotional and psychic life in which energy and power of assertion have been quelled, discouraged or killed. Nor is it a total perfection to have only the strength that endures or to cultivate only a heart of love, charity, tolerance, mildness, meekness and forbearance. (Second perfection) The other side of perfection is a self-contained and calm and unegoistic Rudra- power armed with psychic force, the energy of the strong heart which is capable of supporting without shrinking an insistent, an outwardly austere or even, where need is, a violent action. An unlimited light of energy, force, puissance harmonised with sweetness of heart and clarity, capable of being one with it in action, the lightning of Indra starting from the orb of the nectarous moon-rays of Soma is the double perfection . And these two things(1) saumyatva , (2) tejas, must base their presence and action on a firm equality of the temperament and of the psychical soul delivered from all crudity and all excess or defect of the heart’s light or the heart’s power.” Sri Aurobindo CWSA-24/The Synthesis of Yoga/p-736-737