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Sri Karthikeya Anurakta The Vision of Superman "A strict obedience to the wise and intuitive leading of a Guide is also normal and necessary for all but a few specially gifted seekers.” Sri Aurobindo CWSA-22/The Life Divine/p-940-941 (This decade-old letter on spiritual and occult experience is produced here after getting consent from Sri K. Anurakta, who has undergone considerable adventure in Consciousness by the time.) Date: 23.08.2002. Dear Maa Krishna, I am posting a reply today to your wonderful E-mails. “The Descent” also received today. With love at Their Feet. Anurakta. Om Namo Bhagavate The Mother's House Brahmapur 22.08.2002 Divine Amar Atman!, My Adorable Father, My deep love and pranam at your feet. To-day is Rakhya Purnima . Yesterday (night of 21.08.2002 from 10 pm. to 12 midnight) I saw an illumined vision on you. I discovered myself in Pondicherry . I was thinking of going to you since it was Rakhya Bandhan day. I met a young Ashramite and asked him whether he can bring for me a Rakhee from the market. He agreed and brought one Rakhee, it was golden colour and there was capital letter 'N' written on it. So I asked him why he brought this type of Rakhee , he replied since your brother's name begins with N so I brought this Rakhee. I told him to bring another Rakhee for me. Then he gave me another Rakhee with the letter Om on it. This Rakhee is intended for you. I took these two Rakhees to Maha Samadhi to get it touched. Then I went to your house. It was not the house of Handmade paper factory but a house in another world… You were in your house in bare body ( upper part). Seeing me you searched for your Dhoti . Your two attendants were also there. They searched for your Dhoti but there were no Dhoti in your house. I felt sorrow and I searched from the nearby almira and got one Dhoti with bluish-white colour. Then I thought whenever I will come from Brahmapur I will bring one Dhoti for you. Then I went to the market in order to purchase two Dhotis for you. When I returned from the market I saw you were meeting two or three nos of beggars who came to meet you. Then you went to your inner chamber. I followed you to that room. Then from your body I saw the Superman (Supramental being) is coming out. I was astonished and thought that since Superman is emerging from your body so no dress is required for you and dresses are vanishing from your house. I also got the instruction to keep this event secret. Kindly acknowledge the receipt of the August issue of 'The Descent' that you will receive soon (it was sent on 19.08.2002). After seeing this dream I am hopeful and getting Ananda . With our deep love and prayer. At Their Lotus Feet S.A. Maa Krishna. N.B. As later recollected initially in the dream your body colour was yellowish white. When Superman came out of your body, the colour of the body of Superman was shining copper. The vibration of the event was exceptional as great action took place. OM SRI AUROBINDO MAA 23.08.2002 Very Dear Maa Krishna, Thank you very much for your E-mail of 22.08.2002 which have really overwhelmed me. (I am not E-mailing this letter/ acknowledgement as my Email are sent by a staff member and for this I cherish privacy.) The clarity, truth and force of your vision and The Mother’s confirmation of its accuracy have been much more than I could have anticipated. I have been aware for a year or so that an area of my body not to the bottom (lowest) Chakra have Supramental vibrations, but this amounts to a few hundred cells compared with the vast number of cells in the body. So is because of this that my legs and left foot have been reacting so strangely. I have few visions as my vital being separates itself from ‘me’ very easily and leaves me to sleep and dream with little higher vitality. But from the few ‘visions’ and am permitted to remember they all concern themselves with defending the Ashram from powerfully negative occult forces. So the experience described by you comes as a heavy impact for I have no visions or dreams of my life in the Ashram at any level. My highest (or deepest) yearning or aspiration is to fully surrender to Sri Aurobindo and to unite with His Consciousness. But I am of course dedicated to continuing Their work in this body for as long as it is needed. Your observation about Dhotis is nicely relevant and also amusing as I have so many Dhotis it seems after giving older ones away. But of course, the transformed being will not need such things. The reference to meeting beggars is most appropriate as not only do I have the highest admiration for Avadhoots but I feel it is also important that in our aspiration for Supramentality we do not leave the beggar and very poor people too far behind. I am keeping your E-mail as a ‘treasure’ to remind me of the higher aspect of my Sadhana during the continuous days of effort and service! The Mother confirms that the shining Copper is the correct body colour in this context. I will acknowledge ‘The Descent’ as soon as I receive it. (Just arrived on my Desk!!) My love to you…. And my gratitude for your spiritual clarity. At Their Feet, Signed Anurakta “Either man must fulfil himself by satisfying the Divine within him or he must produce out of himself a new and greater being who will be more capable of satisfying it. He must either himself become a divine humanity or give place to a Superman.” Sri Aurobindo CWSA-21/The Life Divine/p-222 “All that [ideas such as “everything will soon be spiritualised”] is absurd. The descent of the supramental means only that the Power will be there in the earth consciousness as a living force just as the thinking mental and the higher mental are already there. But an animal cannot take advantage of the presence of the thinking mental Power or an undeveloped man of the presence of the higher mental Power — so too everybody will not be able to take advantage of the presence of the supramental Power. I have also often enough said that it will be at first for the few, not for the whole earth, — only there will be a growing influence of it on the earth life.” Sri Aurobindo CWSA-28/Letters on Yoga-290 “It is not intended to supramentalise humanity at large, but to establish the principle of the supramental consciousness in the earth-evolution. If that is done, all that is needed will be evolved by the supramental Power itself. It is not therefore important that the mission should be widespread. What is important is that the thing should be done at all in however small a number ; that is the only difficulty…It would therefore be a waste of time and energy which should be devoted to the preliminary work psychicisation and spiritualisation of the being and nature without which no supramentalisation is possible.” Sri Aurobindo CWSA-28/Letters on Yoga-I-288-290 Sri Matriniketan Ashram Sri Aurobindo Centre, Managed by The Mother’s International Centre Trust, Regd.No-146/24.11.97. Vill: Ramachandrapur, PO: Kukudakhandi-761100, Via: Brahmapur, Dist: Ganjam, State: Orissa, India https://www.srimatriniketanashram.com/education/photo Sri K Anurakta's Photos Sri K Anurakta's Childhood Photos Sri K Anurakta and the Evolution of Sri Matriniketan Ashram (Kindle Book) Sri K. Anurakta’s surface personality is hinted from the following information:- Date of Birth: 5th February-1932, 7.30 A.M., Place of Birth: Bournemouth, U.K. Name given by parents: ANTONY DAVID ROCHELLE The Mother gave the name ‘ANURAKTA’ in November 1961 and he added the prefix KARTIKEYA later on. Met the Mother at Pondicherry at the age of 28, in the year 1960 and stayed permanently. Name in the passport: ANTONY DAVID KARTIKEYA ANURAKTA . Date of departure of earthly body: 25.09.2014. We felt in Sri K. Anurakta the Presence of perfect Arya and our exceedingly good fortune in meeting him: “ The perfect Arhat (Arya) is he who is able to live simultaneously in all these three apparent states of existence (a consciousness which is at once transcendental, universal and individual), elevate lower into higher, receive higher into the lower, so that he may represent perfectly in the symbols of the world that with which he is identified in all parts of his being, the triple and triune Brahman .” "This will be to him his (a Sadhaka of Integral Yoga) exceeding good fortune if he can meet one who has realised or is becoming That which he seeks for and can by opening to it in this vessel of its manifestation himself realise it." Sri Aurobindo CWSA-13/Essays in Philosophy and Yoga/p-444, CWSA-23/The Synthesis of Yoga/p-130 “And it shall also be a sign of the teacher of the integral Yoga that he does not arrogate to himself Guruhood in a humanly vain and self-exalting spirit. His work, if he has one, is a trust from above, he himself a channel, a vessel or a representative. He is a man helping his brothers, a child leading children, a Light kindling other lights, an awakened Soul awakening souls, at highest a Power or Presence of the Divine calling to him other powers of the Divine. Sri Aurobindo CWSA-23/The Synthesis of Yoga/p-67-68

The Emergence of Integral Personality “The human birth in this world is on its spiritual side a complex of two elements, (1) a spiritual Person (Spiritual Personality ) and (2) a soul of personality (Psychic Personality ); (1) the former is man’s eternal being, (2) the latter is his cosmic and mutable-being. (1) As the spiritual impersonal person he is one in his nature and being with freedom of Sachchidananda who has here consented to or willed his involution in the Nescience for a certain round of soul-experience, impossible otherwise, and presides secretly over its evolution. (2) As the soul of personality he is himself part of that long development of the soul-experience in the forms of Nature; his own evolution must follow the laws and the lines of the universal evolution. (1) As a spirit he is one with the Transcendence which is immanent in the world and comprehensive of it; (2) as a soul he is at once one with and part of the universality of Sachchidananda self-expressed in the world: his self expression must go through the stages of the cosmic expression, his soul experience follow the revolutions of the wheel of Brahman in the universe.” Sri Aurobindo CWSA-22/The Life Divine/p-788-89, What is wheel of Brahman ? “From Matter, anna , creatures come into being, from rain is the birth of Matter (food, anna ), from sacrifice comes into being the rain (Divine Grace), sacrifice is born of work; work know to be born of Brahman (Divine Will), Brahman (Divine Will) is born of Immutable ( Chit Shakti ), therefore is the all-pervading Brahman Consciousness ( Chit Shakti) is established in Matter by continuous sacrifice, nitya Yajna . He who follows not here this wheel of works , evam pravartitam chakram , thus set in movement, evil is his being, sensual is his delight, in vain, O Partha that man lives.” The Gita-3.14, 15, 16 "But before we enter on this new stage and deal with the question in detail, an explanation is necessary. Why is a distinction made between the psychic education of which we have just spoken and the spiritual education of which we are about to speak now? Because the two are usually confused under the general term of “yogic discipline”, although the goals they aim at are very different: for one it (Psychic Being) is a higher realisation upon earth, for the other (Spiritual Being) an escape from all earthly manifestation, even from the whole universe, a return to the unmanifest." (In integral Yoga Psychic Being in the heart is given more importance than the more powerful Spiritual being above the head, because of the escapist tendency of the latter.) The Mother TMCW/Vol-12/On Education/p-35, The Emergence of Integral Personality “Only the Self that builds this figure of self Can rase the fixed interminable line That joins these changing names, these numberless lives, These new oblivious personalities And keeps still lurking in our conscious acts The trail of old forgotten thoughts and deeds, Disown the legacy of our buried selves, The burdensome heirship to our vanished forms Accepted blindly by the body and soul.” Savitri-12 “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 Man is solely identified in this world with his name, education, profession, family and friends and he is oblivious of his past before births and his future succession of events after Death. All that he forgets of his past is contained, present and effective in his subliminal sheath and all that he will be in his future births are planned, stored and waits for execution in his all retaining integral Consciousness. In his surface formation of being he is aware of the limitation of the present moment. So, in his superficial consciousness he is identified as man who lives from moment to moment, from field to field, from relation to relation and not as man having continuous and simultaneous vision and knowledge of three times. Thus, he lives within the boundary of Ignorance known as three gunas and stumbles in the error and limitation of fragmentary knowledge. Personality is a real individuality which stands behind the constant mutations of things and happenings. Multi personality is the manifestation of his single Self, a unique Person. Perfection of his multiple personality is dependent on his movement within and discovery of his central being. The predominant influence of this inmost Self governs all his action and expression and purifies, transforms, divinises and perfects his many folds formative personality. The Emergence of Surface Personality “He at length must cast from him his surface soul And be the ungarbed entity within:” Savitri-11 “Only a moment’s fine release it gave; A careless hour was spent in a slight bliss. Our spirit tires of being’s surfaces, Transcended is the splendour of the form; It (Spirit) turns to hidden powers and deeper states. ” Savitri-115 “It saw an image of the external world And saw its surface self, but knew no more.” Savitri-150 “In men I (Satyavan) met strange portions of a Self That sought for fragments and in fragments lived: Each lived in himself and for himself alone And with the rest joined only fleeting ties; Each passioned over his surface joy and grief, Nor saw the Eternal in his secret house.” Savitri-405 “On a dim ocean of subconscient life A formless surface consciousness awoke: A stream of thoughts and feelings came and went, A foam of memories hardened and became A bright crust of habitual sense and thought, A seat of living personality And recurrent habits mimicked permanence.” Savitri-477-478 Impersonality is the source of all personality. Surface personality¹ is the outcome of energy created from Inconscient plane. It is born by the pressure of the subtle mental being that secretly thinks and perceives in us, the subtle vital being that secretly feels, enjoys and acts upon life through us, the subtle-physical being that secretly receives, thrills and responds to the contacts of things through our body and its organs and by the upthrow from the depth of Subconscient and Inconscient sheaths, the surface personality is much exteriorized, distorted, confused, mutilated and vulgarized. So the surface Personality is only a temporary mental, vital, physical formation in which powers, influences and motives are amalgamated and if we little concentrate ourselves on it then we can find its outer persistent and mobile formations that springs from all our thoughts and emotions, sources and motives of all our actions and operative forces from which surface personality of this life is constructed. ‘We are not only what we know of ourselves but an immense more which we do not know; our momentary personality is only a bubble on the ocean of our existence.’³⁴ So in this superficial man, his dynamic force of consciousness, tapas , is concentrated on the surface in a certain way of limited and superficial working, ignorant of all the vast domain that are behind the surface, forms the basis of his personality. For a Spiritual man, reception of intimations from inner being by surface Nature is not sufficient transformation but he must break down the wall separating the inner being from the outer life. One must cease to be surface personality and become the inner Person. ‘It is possible by bringing the real soul to the surface to replace the egoistic standards of pleasure and pain by an equal, all-embracing personal-impersonal delight.’³⁶ The outer Nature has to go through difficult change of externalised and accustomed poise of existence and travel long way from surface to the depth in quieting and purifying the untransformed Nature and calling down the Transcendent force. Thus he transcends the smallness, obscurity and inertness of the body, exceeds the limited force and normal aspiration of life and surpasses the limited light and knowledge of the surface mind. “But, for this change to arrive at its widest totality and profound completeness, the consciousness has to shift its centre and its static and dynamic position from the surface to the inner being; it is there that we mustfind the foundation for our thought, life and action. For to stand outside on our surface and to receive from the inner being and follow its intimations is not a sufficient transformation; one must cease to be the surface personality and become the inner Person, the Purusha. But this is difficult, first because the outer nature opposes the movement and clings to its normal accustomed poise and externalised way of existence and, in addition, because there is a long way from the surface to the depths in which the psychic entity is veiled from us, and this intervening space is filled with a subliminal nature and nature-movements which are not by any means all of them favourable to the completion of the inward movement. The outer nature has to undergo a change of poise,a quieting, a purification and fine mutation of its substance and energy by which the many obstacles in it rarefy, drop away or otherwise disappear; it then becomes possible to pass through to the depths of our being and from the depths so reached a new consciousness can be formed, both behind the exterior self and in it, joining the depths to the surface. There must grow up within us or there must manifest a consciousness more and more open to the deeper and the higher being, more and more laid bare to the cosmic Self and Power and to what comes down from the Transcendence, turned to a higher Peace, permeable to a greater light, force and ecstasy, a consciousness that exceeds the small personality and surpasses the limited light and experience of the surface mind, the limited force and aspiration of the normal life consciousness, the obscure and limited responsiveness of the body.”³² The Emergence of Physical Personality “And carves a personality out of mud, The sorrow by which Nature’s hunger is fed, The oestrus which creates with fire of pain, The fate that punishes virtue with defeat, The tragedy that destroys long happiness, The weeping of Love, the quarrel of the Gods, Ceased in a truth which lives in its own light.” Savitri-33 Physical personality is attached to earth which clings to soil and has a certain degree of material poise, stability and balance. He is concerned with birth, food, money getting, procreation of a family, comfort, satisfaction of common impulses, short lived desires, the maintenance of the life and the body, death of this mutable body and general expectation of worse things awaiting him in the world. This tamasic personality in its action of principle is of two kinds, (1) inertia of force with its obscurity which drives in a mechanical routine round of energy and (2) inertia of knowledge which does not possess the idea of its own energy but is guided by an idea which seem external to it or concealed from active awareness. This tamasic energy is dominated by the physical mind which is full of dull inertia, obscure in its reception, unwilling to change, recalcitrant to pressure of new Spiritual force, conservative, cowardice, sloth, lax subjection to small and inferior motives and clings to fixed type of limited repetitive established narrow rigid knowledge. Tamas brings into our emotional nature indifference, insensibility to beauty, dull aesthesis and all that makes man heavy, coarse and vulgar. By the pressure of true physical being the outer physical sheath purifies, overcomes the ego in the physical, a quietude and stillness is imposed on the body and can be efficient instrument of the Soul in the body, annamaya Purusha , and he can arrive at the idea of a finer, more beautiful and perfect physical life¹⁴ and extend the same in the collective existence. In a Spiritual man tamasic personality is transformed into Divine calm, a perfect power of Shakti and capacity of great action in active silence. The Emergence of Vital Personality “Here mingling in man’s heart their tones and hues Have woven his being’s mutable design, His life a forward-rippling stream in Time, His nature’s constant fixed mobility, His soul a moving picture’s changeful film, His cosmos-chaos of personality .” Savitri-122 The vital personality is more attached to air than earth and vital man is concerned with self-affirmation, self-aggrandisement, life-enlargement¹⁶, satisfaction of ambition, passion and desire. This surface vital personality¹⁵ is the dominance of the ignorant vital being which is the principal active source of all discord and disharmony, more turbulent, chaotic and unregulated, a cause of inner and outer disturbance of life, the fanatic or sectarian mind, selfishness, a mainspring of wrong-doing and evil. This rajasic personality is dominated by the vital mind and is of two kinds: (1) one kind is defensive with violence and passion, assertive of its mental individuality and all that is in agreement with it, preferred by its own will, adapted to its outlook, but aggressive against all that is contrary to its vital ego-structure or unacceptable to its personal intellectuality; (2) the other kind is enthusiastic for new things, passionate, kinetic, insistent, creative, impetuous, exaggerating action of the reason and aesthesis, often mobile beyond measure, inconstant, governed in its idea not by truth and light but by the enthusiasm of intellectual battle, restless movement and ambitious adventure. By the pressure true vital being, pranamaya Purusha, the outer life personality purifies, overcomes the vital ego, becomes the instrument of the Soul in the vital and can develop higher vital faculties of delight, love, aesthesis, beauty in the maintenance of whole life and a strong passion for truth, beauty and good. Then it discovers a secret delight that pervades the whole existence and is extended as a delight in good as well as in evil, a delight in truth as well as in falsehood, a delight in life as well as in death, a delight in pleasure as well as in pain, a delight in one’s own suffering and the suffering of others and also in one’s own and others joy, happiness and good. A strong liberated vital personality is always balanced, forceful man of action, powerful warrior, successful statesman and arrives at a strong self-affirmation in life and action. In the evolutionary ascent of Nature, this vital personality is identified as the second step of harmonised formulation of life. In a Spiritual man this rajasic personality is transformed into self-effecting initiating sheer Will, perfect power of Being, Shakti, capable of immense, composed and blissful action. The Emergence of Mental Personality “An instrument-personality was born, And a restricted clamped intelligence Consented to confine in narrow bounds Its seeking; it tied the thought to visible things, Prohibiting the adventure of the Unseen And the soul’s tread through unknown infinities.” Savitri-148 With the change of Time and Space the Mental personality³ constantly modifies which is the form of our apparent or superficial self. It can be deformed at any moment and be the cause of falsification of knowledge, an unconscious or half willful self-deception and a refusal and revolt towards acceptance of true knowledge. Sattwic personality is in nature eager to acquire new knowledge, open towards new possibility of Spirit, careful to consider, verify, balance, adopt and adjust to its limited view of truth, receives all in limited harmony and in a restricted intellectual structure; it receives limited mental light and is unable to enlarge itself so as to receive equally all truth and all knowledge. This Sattwic person has a mental ego subjected to limitation of mental consciousness and is divided into two parts of mutable self-experience, (1) its subjective experience of the ever-modified mental states of its personality bound within the movements of three gunas of tamas, rajas and sattwa ; the same mind can be unreceptive and obscure in one direction, kinetic, possessive, hasty and ill balanced in another and yet in another open, plastic and harmonic, and (2) its objective experience of the ever-changing world environment which seems partly or wholly effects in building his mental personality.¹⁸ There is a constant modifying change of Time-points and Space-fields which results in constant modification of his personality. ‘It is the mind’s ignorance of this true Person in us, its confusion of person with our experience of ego and limited personality, the misleading phenomenon of the emergence of the limited consciousness and personality in an inconscient existence that have made us create an opposition between these two aspects (personal and impersonal) of the Reality, but in truth there is no opposition.’³⁷ And also intellect cannot reconcile two seemingly opposite principles of Matter and Spirit.⁴⁰ “Man is a mental being and the mind is the leader of his life and body; but this is a leader who is much led by his followers and has sometimes no other will than what they impose on him. Mind in spite of its power is often impotent before the inconscient and Subconscient which obscure its clarity and carry it away on the tide of instinct or impulse; in spite of its clarity it is fooled by vital and emotional suggestions into giving sanction to ignorance and error, to wrong thought and to wrong action, or it is obliged to look on while the nature follows what it knows to be wrong, dangerous or evil. Even when it is strong and clear and dominant, Mind though it imposes a certain, a considerable mentalised harmony, cannot integrate the whole being and nature. These harmonisations by an inferior control are, besides, inconclusive, because it is one part of the nature which dominates and fulfils itself while the others are coerced and denied their fullness. They can be steps on the way, but not final; therefore in most men there is no such sole dominance and effected partial harmony, but only a predominance and for the rest an unstable equilibrium of personality of half formed, half in formation, sometimes a disequilibrium or unbalance due to the lack of a central government or the disturbance of a formerly achieved partial poise.’¹⁹ By the pressure of true mental being, Manomaya Purusha , an individual can become strong liberated mental personality, the accomplished type of Sattwic man⁴³ is philosopher, saint and sage and he transcends the limitation of mind and arrives at the universal and transcendent Consciousness. In Spiritual man, this Sattwic personality of modified mental light is transformed into self-existent light of the Divine Being and God’s touch is transformed into His constant embrace. His mind initially develops into the mind of the sage and the abstraction of the mind is later transformed into direct Spiritual experience. Thus a Spiritual sage emerges within him whose mind becomes pure, large, tranquil, impersonal and universal. The Emergence of Subliminal Personality “He (Narad) sang of the Truth that cries from Night’s blind deeps, And the Mother-Wisdom hid in Nature’s breast And the Idea that through her dumbness works And the miracle of her transforming hands, Of life that slumbers in the stone and sun And Mind subliminal in mindless life, And the Consciousness that wakes in beasts and men.” Savitri-416 “Only to the inner mind they (three Gunas) speak direct, Put on a body and assume a voice, Their passage seen, their message heard and known, Their birthplace and their natal mark revealed, And stand confessed to an immortal’s sight, Our nature’s messengers to the witness soul.” Savitri-540 Subliminal personality²⁰ directly and effectively distinguishes between what rises from within the subliminal sheath and what invades us from outside surrounding, from others or from universal Nature, and its prerogative is to exercise a control, a choice, a power of willed reception, spontaneous rejection of falsehood, selection of truth,²¹ a clear power of self-building and harmonisation which we do not generally possess or can operate very imperfectly in our constructed surface personality. Subliminal sheath is built partly by the upsurging of forces from the nether inconscient sheath and mainly by a simultaneous influx of the same large force from Superconscient above;¹⁷ thus mental and vital being are descended into subliminal parts and formed from its secret station a subtle-physical, subtle-vital and subtle-mental personality on the surface. ‘“But the subliminal being has also a larger direct contact with the world; it is not confined like the surface Mind to the interpretation of sense-images and sense-vibrations supplemented by the mental and vital intuition and the reason. There is indeed an inner sense in the subliminal nature, a subtle sense of vision, hearing, touch, smell and taste; but these are not confined to the creation of images of things belonging to the physical environment, — they can present to the consciousness visual, auditory, tactual and other images and vibrations of things beyond the restricted range of the physical senses or belonging to other planes or spheres of existence. This inner sense can create or present images, scenes, sounds that are symbolic rather than actual or that represent possibilities in formation, suggestions, thoughts, ideas, intentions of other beings, image forms also of powers or potentialities in universal Nature; there is nothing that it cannot image or visualise or turn into sensory formations. It is the subliminal in reality and not the outer mind that possesses the powers of telepathy, clairvoyance, second sight and other supernormal faculties whose occurrence in the surface consciousness is due to openings or rifts in the wall erected by the outer personality’s unseeing labour of individualisation and interposed between itself and the inner domain of our being.’⁴¹ Surface personality is small, ignorant, active, swayed by helpless thought waves and inrush of grief, joy and reactions of all kind; whereas subliminal personality acts from behind the surface, is vast, calm, equal, observing the surface perturbation with an immovable detachment or it may act on its agitation to pacify, quiet, enlarge and transform it. The subliminal self is the meeting-place of all the multiple worlds or planes of consciousness that emerges from below for evolution and descends from above for involution and subliminal personality in us is aware and feels the necessity to explore all its ranges for the completeness and fulfilment of our human existence. It grows the faculty of subtle sense of vision, hearing, touch, smell and taste which can substitute the need of sense bound outer physical consciousness and sense organs. It also changes our dealing with impersonal invisible cosmic forces, a whirl of unseen mind forces and life forces that surround our atmosphere and to certain extent able to forecast or see ahead, control and determine their farther action. ‘It is into this large realm of interior existence that our mind and vital being retire when they withdraw from the surface activities whether by sleep or inward-drawn concentration or by the inner plunge of trance.’⁴² The Emergence of Psychic Personality (King Aswapati asked Savitri) “Virgin who comest perfected by joy, Reveal the name thy sudden heart-beats learned. Whom hast thou chosen, kingliest among men?” Savitri-424 After going deep into subliminal parts one discovers the Psychic being. It is an expressive formulation of mutable inner being which has original immortal reality in the Transcendence. It can be luminous leader²² of the mental, vital and physical instruments as it has the capacity of spontaneous discernment of truth and falsehood and distinguishes Divine Love and human love of the manifestation. When he awakes the knowledge of the Soul and feels the need to bring it to the front his communication with the surface improves which is a pure power of light, love, joy and harmony. Thus he is able to exercise a strong control, react against the false mixture, becomes master of his life and action. So the Psychic personality on the surface grows stronger by increasing its communion with the indwelling Psychic being which always turns towards Truth, Good and Beauty and with the increase of Psychic experience, the rest, their opposites are outgrown or are transformed into Divine substance. ‘…it is only when man awakes to the knowledge of the soul and feels a need to bring it to the front and make it the master of his life and action that a quicker conscious method of evolution intervenes and a psychic transformation becomes possible…’²⁴ This Psychic transformation is a conversion of whole Nature into obedient instrument of Soul and it commences a swift conscious method of evolution superseding the earlier slow mental evolution. 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 (Spiritual transformation) is not indispensable.’²⁴ ‘The nascent spiritual man makes his appearance in the emotional nature as the devotee, the bhakta ; if, in addition, he becomes directly aware of his soul and its dictates, unites his emotional with his psychic personality and changes his life and vital parts by purity, God-ecstasy, the love of God and men and all creatures into a thing of spiritual beauty, full of divine light and good, he develops into the saint and reaches the highest inner experience and most considerable change of nature proper to this way of approach to the Divine Being. But for the purpose of an integral transformation this too is not enough; there must be a transmutation of the thinking mind and all the vital and physical parts of consciousness in their own character.’¹² ‘A guidance, a governance begins from within which exposes every movement to the light of Truth, repels what is false, obscure, opposed to the divine realisation: every region of the being, every nook and corner of it, every movement, formation, direction, inclination of thought, will, emotion, sensation, action, reaction, motive, disposition, propensity, desire, habit of the conscious or subconscious physical, even the most concealed, camouflaged, mute, recondite, is lighted up with the unerring psychic light, their confusions dissipated, their tangles disentangled, their obscurities, deceptions, self-deceptions precisely indicated and removed; all is purified, set right, the whole nature harmonised, modulated in the psychic key, put in spiritual order.’²⁵ In a Spiritual man the presence of a strong Psychic personality and Psychic transformation paves the passage clear for more intense Spiritual and Supramental transformation. Its final outcome is to prepare the nature to be perfectly fit for every kind of Spiritual experience. The Psychic personality is finally liberated from darkness and stubbornness of tamasic inertia, turbidity and turbulence of rajasic passion and enlightened rigidities and constructed equilibrium of sattwic limitation. But it cannot bring complete Divine dynamisation, integral and radical transformation of nature which can establish a permanent new order in earth life. So the Psychic Being has to call down Spiritual and Supramental energy in order to complete and perfect its transformation action. The Emergence of Spiritual Personality “A consciousness that saw without a seer, The Truth where knowledge is not nor knower nor known, The Love enamoured of its own delight In which the Lover is not nor the Beloved Bringing their personal passion into the Vast, The Force omnipotent in quietude, The Bliss that none can ever hope to taste.” Savitri-548 “Immortal yearnings without name leap down, Large quiverings of godhead seeking run And weave upon a puissant field of calm A high and lonely ecstasy of will.” Savitri-572 “Around him nameless, infinite she surged, Her spirit fulfilled in his spirit, rich with all Time, As if Love’s deathless moment had been found, A pearl within eternity’s white shell.” Savitri-579 “But there is also this lower nature of the three gunas whose character is the character of the ignorance and whose action is the action of the ignorance, mixed, confused, perverted; it is the action of the lower personality, of the ego, of the natural and not of the spiritual individual. It is in order to recede from that false personality that we have to resort to the impersonal Self and make ourselves one with it. Then, freed so from the ego personality , we can find the relation of the true individual to the Purushottama .”⁴⁴ Sri Aurobindo Beyond this Psychic personality he becomes free beyond all dualities and impersonal Person, eternal being and an eternal immobility and stability are the necessary condition, field, essence and basis of infinite mobility and vast dynamic action of force. When the contact with the Supeconscient is established, a light touches, envelopes and penetrates the lower nature, there is a flood of delight and sudden ecstasy, a knowledge from above begins to descend and one begins to experience supreme oneness, infinity and eternity. These direct Spiritual experiences repeat themselves to become normal, familiar, revelatory and well understood. His nature and being identifies with the freedom, delight and wisdom of Sachchidananda and this Spiritual personality must go through extension of cosmic expression and attains the power of embracing the whole universe²³ in his subtle, intense and large individual consciousness. An individual Spiritual personality becomes a centre of self-vision and all-vision, his consciousness enlarges to become the circumference of the world and transcends it to become boundless circumference and knows himself as older than the birth of Time. A Spiritual individual would act from his own centre of Truth and not subject himself to blindness of other-self, other nature and moment’s personality; its consciousness would be action with full knowledge and not a movement of ignorance. His nature’s many-sided transformation would emerge as a composite perfection of the saint, the selfless Divine worker and the man of spiritual Wisdom. The Emergence of Universal Personality “Person and nature suffered a slumber change. In trance they gathered back their bygone selves, In a background memory’s foreseeing muse Prophetic of new personality Arranged the map of their coming destiny’s course: Heirs of their past, their future’s discoverers, Electors of their own self-chosen lot, They waited for the adventure of new life.” Savitri-293 “His soul must be wider than the universe And feel eternity as its very stuff, Rejecting the moment’s personality Know itself older than the birth of Time, Creation an incident in its consciousness, Arcturus and Belphegor grains of fire Circling in a corner of its boundless self, The world’s destruction a small transient storm In the calm infinity it has become.” Savitri-537 “An individual, one with cosmic self In the heart of the Transcendent’s miracle And the secret of World-personality Was the creator and the lord of all.” Savitri-556 “A Spirit who is no one and innumerable, The one mystic infinite Person of his world Multiplies his myriad personality, On all his bodies seals his divinity’s stamp And sits in each immortal and unique.” Savitri-662 His Psychic and Spiritual personality further expands and universalises to include the whole earth in his indwelling Consciousness and ‘his own evolution must follow the laws and the lines of the universal evolution.’²⁷ The Gita confirms that a traditional Yogi after many births of preparation attains the cosmic Consciousness, Vasudeva Sarvamiti , and further confirms that this type of integral Yogis are very rare in earth’s atmosphere. Integral Yoga confirms that ascent into Supramental Consciousness and transformation of nature is possible after the universalisation of Psychic and Spiritual Consciousness. ‘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.’²⁶ ‘As the universalized spiritual individual sheds the limited personality, the ego, as he rises beyond mind to a completer knowledge in Supernature, the conflicting ideals of the mind must fall away from him, but what is true behind them will remain in the life of Supernature.’¹⁰ ‘According to another line of ideas the spiritual person remains, but liberated, purified, perfected in nature in a celestial existence. But here we are still on earth, and yet it is supposed that the ego personality is extinguished and replaced by a unversalised spiritual individual who is a centre and power of the transcendent Being.’³⁵ ‘“The greater the variety of formations that have existed in the past and can be utilized, the more rich and multitudinous the accumulated buildings of experience, the more their essential result of capacity for knowledge, power, action, character, manifold response to the universe can be brought forward and harmonised in the new birth, the more numerous the veiled personalities mental, vital, subtle-physical that combine to enrich the new personality on the surface, the greater and more opulent will be that personality and the nearer to the possible transition out of the completed mental stage of evolution to something beyond it. Such a complexity and gathering up of many personalities in one person can be a sign of a very advanced stage of the individual’s evolution when there is a strong central being that holds all together and works towards harmonization and integration of the whole many-sided movement of the nature.’³⁰ “For a knowledge from above begins to descend, frequently, constantly, then uninterruptedly, and to manifest in the mind’s quietude or silence; intuitions and inspirations, revelations born of a greater sight, a higher truth and wisdom, enter into the being, a luminous intuitive discrimination works which dispels all darkness of understanding or dazzling confusions, puts all in order; a new consciousness begins to form, the mind of a high wide self-existent thinking knowledge or an illumined or an intuitive or an overmental consciousness with new forces of thought or sight and a greater power of direct spiritual realisation which is more than thought or sight, a greater becoming in the spiritual substance of our present being; the heart and the sense become subtle, intense, large to embrace all existence, to see God, to feel and hear and touch the Eternal, to make a deeper and closer unity of self and the world in a transcendent realisation.”³⁹ “Truth is not merely whatever our own personality is or creates; that is only the truth of our becoming, one point or line of emphasis in a movement of widest volume. Beyond our personality there is, first, a universal being as well as a universal becoming of which ours is a little movement; and beyond that too there is the eternal Being out of which all becoming derives and to which it owes its potentialities, elements, original and final motives. We may say indeed that all becoming is only an act of universal consciousness, is Maya, is a creation of the will to become, and the only other reality, if there is any, is a pure eternal existence beyond consciousness, featureless, unexpressed and inexpressible. That is practically the standpoint taken by the Mayavadin’s Adwaita and the sense of the distinction he makes between pragmatic truth which to his mind is illusory or at least only temporarily and partly real — while modern pragmatism takes it to be the true truth or at least the only recognisable reality because the only reality that we can act and know, — between that pragmatic illusion and on the other side of creative Maya the lonely Absolute featureless and inexpressible. But for the Gita absolute Brahman is also supreme Purusha, and Purusha is always conscious Soul, though its highest consciousness, its superconsciousness, if we will, — as, one may add, its lowest which we call the Inconscient, — is something very different from our mind consciousness to which alone we are accustomed to give the name. There is in that highest superconscience a highest truth and dharma of immortality, a greatest divine way of being, a way of the eternal and infinite. That eternal way of existence and divine manner of being exists already in the eternity of the Purushottama, but we are now attempting to create it here too in our becoming by Yoga; our endeavour is to become the Divine, to be as He, madbhava . That also depends on sraddha . It is by an act of our conscious substance and a belief in its truth, an inmost will to live it or be it that we come by it; but this does not mean that it does not already exist beyond us. Though it may not exist for our outward mind until we see and create ourselves anew into it, it is still there in the Eternal and we may say even that it is already there in our own secret self; for in us also, in our depths the Purushottama always is. Our growing into that, our creation of it is his and its manifestation in us. All creation indeed since it proceeds from the conscious substance of the Eternal, is a manifestation of him and proceeds by a faith, acceptance, will to be in the originating consciousness, Chit-Shakti. ”⁴⁶ Integral Yoga proposes that Universalised Consciousness is the outcome of a long movement of Consciousness between the 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;’³³ ‘A perfect equality not only of the self, but in the nature’¹³ 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; (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’⁴⁵; (6) in this Cosmic Consciousness, Matter is real to Spirit, Spirit is real to Matter and Matter is reconciled with Spirit in order to resolve all world problem; (7) in addition to his own individual suffering, he is ready to bear a part of earth's heavy burden and suffering; and (8) a fitness has arrived for ascension into still higher Supramental Consciousness. The Emergence of Integral Personality “There is a being beyond the being of mind, An Immeasurable cast into many forms, A miracle of the multitudinous One, There is a consciousness mind cannot touch, Its speech cannot utter nor its thought reveal.” Savitri-705 One can be conscious on the surface of the contacts and messages of the Superconscience either through a rift or break in our confined normality or by development of unusual supernormal condition. He can be infinitely more enriched on the surface by gathering up of many-fold personality through opening of multiple Selves and integration of many-sided movement of Nature. For integral transformation, permanent ascent of the Soul to the highest state of Being and permanent descent of highest Shakti to the lowest Nature is indispensable. The emergence of the Supramental personality can begin by breaking down the veil between the surface and subliminal self and between the subliminal and superconscient Self and thus ‘he is a conscious expression of the universal and transcendent’ Self.’³¹ This will pave the passage clear for the entire descent of whole range of higher Consciousness to the lower planes and even the lowest nether domains will also be covered by this transformation action. These unveiling and influx will remove what is left of the nature of Ignorance. A Supramental influx from above, activation of Supramental energy from within and emergence of concealed Supramental energy from below by opening of Subconscient and Inconscient Self will lead towards infinite variation of self experience which moves between pure identity and multiple identity, a delight of intimately differentiated oneness and self-absorbed rapture; thus the comparatively swift conscious transformation is experienced which leads towards the emergence of Integral Divine personality. ‘In the Supermind consciousness personality and impersonality are not opposite principles; they are inseparable aspects of one and the same reality. This reality is not the ego but the being, who is impersonal and universal in his stuff of nature, but forms out of it an expressive personality which is his form of self in the changes of Nature.’³⁵ ‘Or the nature may obey the psychic entity’s intimations, move in an inner light, follow an inner guidance. This is already a considerable evolution and amounts to a beginning at least of a psychic and spiritual transformation. But it is possible to go farther; for the spiritual being, once inwardly liberated, can develop in mind the higher states of being that are its own natural atmosphere and bring down a supramental energy and action which are proper to the Truth-consciousness; the ordinary mental instrumentation, life-instrumentation, physical instrumentation even, could then be entirely transformed and become parts no longer of an ignorance however much illumined, but of a supramental creation which would be the true action of a spiritual truth-consciousness and knowledge.’²⁸ 'Afterwards, by the force of that remoulded consciousness, the course of our evolution could rise by a sublime ascent and get beyond the mental into the supramental and the supreme spiritual nature. It is possible without an actual ascent into these at present superconscient mental planes or without a constant or permanent living in them, by openness to them, by reception of their knowledge and influences, to get rid of a certain extent of our constitutional and psychological ignorance; it is possible to be aware of ourselves as spiritual beings and to spiritualise, though imperfectly, our normal human life and consciousness. There could be a conscious communication and guidance from this greater more luminous mentality and reception of its enlightening and transforming forces. That is within the reach of the highly developed or the spiritually awakened human being; but it would not be more than a preliminary stage. To reach an integral self-knowledge, an entire consciousness and power of being, there is necessary an ascent beyond the plane of our normal mind. Such an ascent is at present possible in an absorbed superconscience; but that could lead only to an entry into the higher levels in a state of immobile or ecstatic trance. If the control of that highest spiritual being is to be brought into our waking life, there must be a conscious heightening and widening into immense ranges of new being, new consciousness, new potentialities of action, a taking up—as integral as possible—of our present being, consciousness, activities and a transmutation of them into divine values which would effect a transfiguration of our human existence. For wherever a radical transition has to be made, there is always this triple movement—ascent, widening of field and base, integration –in Nature’s method of self-transcendence.’²⁹ ‘The Gnostic Individual would be such an inner Person unveiled, occupying both the depths – no longer self-hidden –and the surface in a unified self-awareness; he would not be a surface personality partly expressive of a larger secret being, he would not be the wave but the ocean: he would be the Purusha , the inner conscious Existence self-revealed, and would have no need of a carved expressive mask or persona.”³¹ Recapitulation “As an occult vision opens in him, he becomes aware of worlds behind in which consciousness and personality hold an enormous place and assume a premier value; even here in the material world to this occult vision the inconscience of Matter fills with a secret pervading consciousness, its inanimation harbours a vibrant life, its mechanism is the device of an indwelling Intelligence, God and soul are everywhere… A multiple innumerable personality expressing that One is the very sense and central aim of the manifestation and if now personality seems to be narrow, fragmentary, restrictive, it is only because it has not opened to its source or flowered into its own divine truth and fullness packing itself with the universal and the infinite.”¹² Sri Aurobindo “Each time that the soul takes birth in a new body it comes with the intention of having a new experience which will help it to develop and to perfect its personality. This is how the psychic being is formed from life to life and becomes a completely conscious and independent personality which, once it has arrived at the summit of its development, is free to choose not only the time of its incarnation, but the place, the purpose and the work to be accomplished.”⁴⁷ The Mother We define personality in the ordinary sense as formation of a superficial surface consciousness² oblivious of its deeper and larger identity. This transient waking state is a movement of perceptive consciousness in which records or transcript of physical things and contact with the physical universe are experienced. This personality cannot bring the needed change because the burden which is being laid down by humanity is too great for the present littleness of the petty mind and narrow life instincts. We have to preoccupy ourselves always in awakening our inner realities and learn the lesson to go within which will enlarge our understanding towards the existence through outer mind, life and body. This inward self finding will pave the passage clear for Spiritual-self and Cosmic-self finding. The evolutionary urge in Nature pushes us towards the development of cosmic Force in terrestrial life which needs a larger mental and vital sheath to support it and again this action is further supported by the unveiling of the Psychic Being within and Spiritual Being above. ‘But we see farther that in the end this Purusha, this cause and self of our individuality, comes to embrace the whole world and all other beings in a sort conscious extension of itself and to perceive itself as one with the world-being. In its conscious extension of itself it exceeds the primary experience and abolishes the barriers of its active self-limitation and individualization; by its perception of its own infinite universality it goes beyond all consciousness of separative individuality or limited soul-being. By that very fact the individual ceases to be the self-limiting ego; in other words, our false consciousness of existing only by self-limitation, by rigid distinction of ourselves from the rest of being and becoming is transcended; our identification of ourselves with our personal and temporal individualization in a particular mind and body is abolished.’³⁸ Impersonality of Spiritual self leads us towards the Source and Personality is its manifestation. What we are in our self becoming in outward Nature is conditioned by what is within, occult, in our inner depths and recesses; it is from there that comes the inner initiatives, self-effective formulations, inspirations, revelations, intuitions, life’s motives, mind’s preferences and will’s selections. So in proper building our personality we have to discover the knowledge of the inner initiating self reconciled with accurate and exact perception of outer instrumental self. The full immergence of our multiple personality is indispensable for the full satisfaction and completeness of outer life and emergence of a universalised Spiritual individual by dropping the limited personality of ego. This materialization is possible by opening towards our multiple beings or energy centres. This is a long path and the manifestation of integral Personality is crucial in our bodily life. Always we must centre our life around illimitable affirmative objective of Self opening. It is always the limitation of consciousness, the limitation of understanding, are the cause of frustration, sorrow and suffering. We have to enlarge ourselves by all possible means for which this precious life is given and this priceless time and space are given for the manifestation of the Timeless eternity and Spaceless Omnipotence. So the adoration of a personal God or Divine personality or Guru of Integral Yoga is not limited by the three modes of Inconscient energy, gunas of human personality lighting up the false activity, but he is the sole Real Person, capable of infinite qualities and the source of all Personality representing the whole truth of the Brahman . All Personality is the attributes of the Divine Mother; she acts in Ignorance in the form of limitation of three gunas of Sattwa, Rajas and Tamas ; in the Psychic plane she acts as fourfold Soul personality of Brahma Shakti of Self-knowledge and World-Knowledge, Kshetra Shakti of Self-power and Self-strength, Vaisya Shakti of Mutuality and new Creation and Shudra Shakti of Works and Service; in the intermediate Spiritual plane she acts as fourfold personality of Maheswari of Wisdom, Mahakali of Power, Mahalakshmi of Harmony and Beauty and Mahasaraswati of aspects of Perfection; in Supramental plane of Vijnana , she acts as Truth supreme, Power supreme, Supreme Delight and Will supreme. An integration of personality and constant rebirth of new personality is possible by movement of Consciousness from nether plane of Inconscient to the highest plane of Sachchidananda through the above intermediate planes. OM TAT SAT Post Thesis: Personality of the Most Conscious Individual It has been proposed that the most Conscious individual must develop fourfold personality, which is the accumulation of fourfold Soul-forces, which he develops through successive births and its full consummation is possible by triple reversal of Consciousness. First, by opening of his Psychic Being, he will develop contact with executrix Psychic Mother with her fourfold dynamic forces that of Brahama Shakti, Kshetra Shakti, Vaisya Shakti and Shudra Shakti; remould his fourfold instrumental personalities. Then by opening of his Spiritual Being, he will develop contact with Mediatrix Spiritual Mother with her fourfold dynamic forces that of Maheswari, Mahakali, Mahalakshmi and Mahasaraswati; remould his fourfold emanative personalities. Then by opening of his Supramental/Bliss Self he will develop contact with Creatrix Supramental/Bliss Mother with her fourfold dynamic forces that of Truth Supreme, Power Supreme, Supreme Delight and Will Supreme; remould his fourfold integral personalities or remould his ‘child like motherhood’ personalities of becoming Divine, Brahmabhuta . Perfection of Soul-Power of Knowledge “A free mind of light develops which is open to every kind of revelation, inspiration, intuition, idea, discrimination, thinking synthesis; an enlightened life of the mind grasps at all knowledge with a delight of finding and reception and holding, a spiritual enthusiasm, passion, or ecstasy; a power of light full of spiritual force, illumination and purity of working manifests its empire, brahma-tejas, brahma-varcas; a bottomless steadiness and illimitable calm upholds all the illumination, movement, action as on some rock of ages, equal, unperturbed, unmoved, acyuta...” CWSA-24/The Synthesis of Yoga/p-750-751 Perfection of the Soul-Power of Will and Strength “The godhead, the soul-power of will and strength rises to a like largeness and altitude. An absolute calm fearlessness of the free spirit, an infinite dynamic courage which no peril, limitation of possibility, wall of opposing force can deter from pursuing the work or aspiration imposed by the spirit, a high nobility of soul and will 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, are the signs of this perfection.” CWSA-24/The Synthesis of Yoga/p-750-751 Perfection of the Soul-Power of Mutuality “There comes too to fulfilment a large godhead, a soul-power of mutuality, a free self-spending and spending of gift and possession in the work to be done, lavished for the production, the creation, the achievement, the possession, gain, utilisable return, a skill that observes the law and adapts the relation and keeps the measure, a great taking into oneself from all beings and a free giving out of oneself to all, a divine commerce, a large enjoyment of the mutual delight of life.” CWSA-24/The Synthesis of Yoga/p-750-751 Perfection of the Soul-Power of Service “And finally there comes to perfection the godhead, the soul-power of service, 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 to the claim and need of his creatures, the self-surrender of the whole being to the Master of our being and his work in the world. These things unite, assist and enter into each other, become one. The full consummation comes in the greatest souls most capable of perfection, but some large manifestation of this fourfold soul-power must be sought and can be attained by all who practise the integral Yoga." CWSA-24/The Synthesis of Yoga/p-750-751 OM TAT SAT References 1: “For a larger mental being is there within us, a larger inner vital being, even a larger inner subtle-physical being other than our surface body-consciousness, and by entering into this or becoming it, identifying ourselves with it, we can observe the springs of our thoughts and feelings, the sources and motives of our action, the operative energies that build up our surface personality. For we discover and can know the inner being that secretly thinks and perceives in us, the vital being that secretly feels and acts upon life through us, the subtle-physical being that secretly receives and responds to the contacts of things through our body and its organs. Our surface thought, feeling, emotion is a complexity and confusion of impulsions from within and impacts from outside us; our reason, our organizing intelligence can impose on it only an imperfect order: but there within we find the separate sources of our mental, our vital and our physical energisms and can see clearly the pure operations, the distinct powers, the composing elements of each and their interplay in a clear light of self-vision.” CWSA-21/The Life Divine/p-552-53, 2: “In the surface consciousness knowledge represents itself as a truth seen from outside, thrown on us from the object, or as a response to its touch on the sense, a perceptive reproduction of its objective actuality.” CWSA-21/The Life Divine/p-560, 3: “In terms of the Sankhya psychology we can distinguish three types of mental individuality, -- (1) that which is governed by the principle of obscurity and inertia, first-born of the Inconscience, tamasic; (2) that which is governed by a force of passion and activity, kinetic, rajasic; (3) that which is cast in the mould of the Sattwic principle of light, harmony, balance. (1) The tamasic intelligence has its seat in the physical mind: it is inert to ideas, --except to those which it receives inertly, blindly, passively from a recognised source or authority, --obscure in their reception, unwilling to enlarge itself, recalcitrant to new stimulus, conservative and immobile; it clings to its received structure of knowledge and its one power is repetitive practicality, but it is a power limited by the accustomed, the obvious, the established and familiar and already secure; it thrusts away all that is new and likely to disturb it. (2) The rajasic intelligence has its main seat in the vital mind and is of two kinds: (2a) one kind is defensive with violence and passion, assertive of its mental individuality and all that is in agreement with it, preferred by its volition, adapted to its outlook, but aggressive against all that is contrary to its mental ego-structure or unacceptable to its personal intellectuality; (2b) the other kind is enthusiastic for new things, passionate, insistent, impetuous, often mobile beyond measure, inconstant and ever restless, governed in its idea not by truth and light but by the zest of intellectual battle and movement and adventure. (3) The sattwic intelligence is eager for knowledge, as open as it can be to it, careful to consider and verify and balance, to adjust and adapt to its view whatever confirms itself as truth, receiving all in a harmonious intellectual structure: but, because its light is limited, as all mental light must be, it is unable to enlarge itself so as to receive equally all truth and all knowledge; it has a mental ego, even an enlightened one, and is determined by it in its observation, judgment, reasoning mental choice and preference. In most men there is a predominance of one of these qualities but also a mixture; the same mind can be open and plastic and harmonic in one direction, kinetic and vital, hasty and prejudiced and ill-balanced in another, in yet another obscure and unreceptive. This limitation by personality, this defence of personality and refusal to receive what is unassimilable, is necessary for the individual being because in its evolution, at the stage reached, it has a certain self-expression, a certain type of experience and use of experience which must, for the mind and life at least, govern nature; that for the moment is its law of being, its dharma. This limitation of mind-consciousnessby personality and of truth of mental temperament and preference must be the rule of our nature so long as the individual has not reached universality, is not yet preparing for mind-transcendence. But it is evident that this condition is inevitably a source of error and can at any moment be the cause of a falsification of knowledge, an unconscious or half-willful self-deception, a refusal to admit true knowledge, a readiness to assert acceptable wrong knowledge as true knowledge.” CWSA-21/The Life Divine/p-642-43, 4: “Impersonality is in its source something fundamental and universal; it is an existence, a force, a consciousness that takes on various shapes of its being and energy; each such shape of energy, quality, power or force, though still in itself general, impersonal and universal, is taken by the individual being as material for building of his personality. Thus impersonality is in the original undifferentiated truth of things the pure substance of nature of the Being, the Person; in the dynamic truth of things it differentiates its powers and lends them to constitute by their variations the manifestation of personality. Love is the nature of the lover, courage the nature of the warrior; love and courage are impersonal and universal forces or formulations of the cosmic Force, they are the spirit’s powers of its universal being and nature. The Person is the Being supporting what is thus impersonal, holding it in himself as his, his nature of self; he is that which is the lover and warrior. What we call the personality of the Person is his expression in nature-status and nature-action, --he himself being in his self-existence, originally and ultimately, much more than that; it is the form of himself that he puts forth as his manifested already developed natural being or self in nature.” CWSA-22/The Life Divine/p-1028-29, 5: “The part of us that we have characterized as intraconscient and circumconscient (Refer The Life Divine-851 where subliminal is Intraconscient) is a still more potent and much more valuable element in the constitution of our being. It includes the large action of an inner intelligence and inner sense-mind, of an inner vital, even of an inner subtle-physical being which upholds and embraces our waking consciousness, which is not brought to the front, which is subliminal, in the modern phrase. But when we can enter and explore this hidden self, we find that our waking sense and intelligence are for the most part a selection from what we secretly are or can be, an exteriorized and much mutilated and vulgarized edition of our real, our hidden being or an upthrow from its depths. Our surface being has been formed with this subliminal help by an evolution out of the Inconscient for the utility of our present mental and physical life on earth; this that is behind is a formation mediating between the Inconscient and the larger planes of Life and Mind which have been created by involutionary descent and whose pressure has helped to bring about the evolution of mind and life in Matter. Our surface responses to physical existence have at their back the support of an activity in these veiled parts, are often responses from them modified by a surface mental rendering. But also that large part of our mentality and vitality which is not a response to the outside world but lives for itself or throws itself out on material existence to use and possess it, our personality, is the outcome, the amalgamated formulation of powers, influences, motives proceeding from this potent intraconscient secrecy.” CWSA-22/The Life Divine/p-763-64, 6: “We can get some glimpse of what this means, to what it amounts in action, when we look at the nature of exclusive concentration in mental man, in our own consciousness. First of all, we must note that what we mean ordinarily by the man is not the inner self, but only a sum of apparent continuous movement of consciousnessand energy in past, present and future to which we give this name. It is this that in appearance does all works of the man, thinks all his thoughts, feels all his emotions. This energy is a movement of Consciousness-Force concentrated on a temporal stream of inward and outward workings. But we know that behind this stream of energy there is a whole sea of consciousness which is aware of the stream, but of which the stream is unaware; for this sum of surface energy is a selection, an outcome from all the rest that is invisible. That sea is the subliminal self, the superconscient, the subconscient, the intraconscient and circumconscient being, and holding it all together the soul, the psychic entity. The stream is the natural, the superficial man. In this superficial manTapas, the being’s dynamic force of consciousness, is concentrated on the surface in a certain mass of superficial workings; all the rest of itself it has put behind and may be vaguely aware of it there in the unformulated back of its conscious existence, but is not aware of it in this superficial absorbed movement in front. It is not precisely, at any rate in that back or in the depths, ignorant of itself in any essential sense of the word, but for the purposes of its superficial movement and within that movement only it is oblivious of its real, its greater self, by absorption, by exclusive concentration on what it is superficially doing. Yet it is really the hidden sea and not the superficial stream which is doing all the action: it is the sea that is the source of this movement, not the conscious wave, absorbed in its movement, living in that, seeing nothing else but that, may think about the matter. And that sea, the real self, the integral conscious being, the integral force of being, is not ignorant; even the wave is not essentially ignorant, --for it contains within itself all the consciousness it has forgotten but for that it could not act or endure at all, --but it is self-oblivious, absorbed in its own movement, too absorbed to note anything else than the movement while that continues to preoccupy it. A limited practical self-oblivion, not an essential and binding self-ignorance, is the nature of this exclusive concentration which is yet the root of that which works as the Ignorance.” CWSA-21/The Life Divine/p-605-606, 7: “Therefore in his superficial consciousness man is to himself dynamically, the man of the moment, not the man of the past who once was but is no longer in existence, nor the man of the future who is not yet in being; it is by memory that he links himself with the one, by anticipation with the other: a continuous ego-sense runs through the three times, but this is a centralising mental construction, not an essential or an extended existence containing what was, is and will be. An intuition of self is behind it, but that is an underlying identity, unaffected by the changes of his personality; in his surface formation of being he is not that but what he is at the moment. Yet all the time this existence in the moment is not the real or the whole truth of his being, but only a practical or pragmatic truth for the purposes of the superficial movement of his life and within its limits. It is a truth, not an unreality, but a truth only in its positive part; in its negative parts it is an ignorance, and this negative ignorance limits and often distorts even the practical truth, so that the conscious life of man proceeds according to an ignorance, a partial, a half-true half-false knowledge, not according to the real truth of himself of which he is oblivious. Yet because his real self is the true determinator and governs all secretly from behind, it is after all a knowledge behind which really determines the formed course of his existence; the superficial ignorance erects a necessary limiting outline and supplies the factors by which the outward colour and turn needed for his present human life and his present moment are given to his consciousness and his action. In the same way and for the same reason man identifies himself solely with the name and form he wears in his present existence; he is ignorant of his past before birth even as of his future after death. Yet all that he forgets is contained, present and effective, in the all-retaining integral consciousness within him.” CWSA-21/The Life Divine/p-606-07, 8: “But the first of these two movements, (the knowledge by direct contact and knowledge by identity), the awakening to our inner realities, imposes itself as the prior necessity because it is by this inward self-finding that the second –the cosmic self-finding –can become entirely possible: we have to go into our inner being and learn to live in it and from it; the outer mind and life and body must become for us only an antechamber. All that we are on the outside is indeed conditioned by what is within, occult, in our inner depths and recesses; it is thence that come the secret initiatives, the self-effective formations; our inspirations, our intuitions, our life motives, our mind’s preferences, our will’s selections are actuated from there, --in so far as they are not shaped or influenced by an insistence, equally hidden, of a surge of cosmic impacts: but the use we make of these emergent powers and these influences is conditioned, largely determined and, above all, very much limited by our outermost nature. It is then the knowledge of this inner initiating self coupled with the accurate perception of the outer instrumental self and the part played by both of them in our building that we have to discover.” CWSA-21/The Life Divine/p-551-52, 9: “But because the burden which is being laid on mankind is too great for the present littleness of the human personality and its petty mind and small life-instincts, because it cannot operate the needed change, because it is using this new apparatus and organisation to serve the old infraspiritual and infrarational life-self of humanity, the destiny of the race seems to be heading dangerously, as if impatiently and in spite of itself, under the drive of the vital ego seized by colossal forces which are on the same scale as the huge mechanical organisation of life and scientific knowledge which it has evolved, a scale too large for its reason and will to handle, into a prolonged confusion and perilous crisis and darkness of violent shifting incertitude. Even if this turns out to be a passing phase or appearance and a tolerable structural accommodation is found which will enable mankind to proceed less catastrophically on its uncertain journey, this can only a respite. For the problem is fundamental and in putting it evolutionary Nature in man is confronting herself with a critical choice which must one day be solved in the true sense if the race is to arrive or even to survive. The evolutionary nisus (effort) is pushing towards a development of the cosmic Force in terrestrial life which needs a larger mental and vital being to support it, a wider mind, a greater wider more conscious unanimised Life-Soul, Anima, and that again needs an unveiling of the supporting Soul and spiritual Self within to maintain it.” CWSA-22/The Life Divine/p-1092-93, 10: “A gnostic Supernature transcends all the values of our normal ignorant Nature; our standards and values are created by ignorance and therefore cannot determine the life of Super- nature. At the same time our presentnature is a derivation from Supernature and is not a pure ignorance but a half-knowledge; it is therefore reasonable to suppose that whatever spiritual truth there is in or behind its standards and values will reappear in the higher life, not as standards, but as elements transformed, uplifted out of the ignorance and raised into the true harmonyof a more luminous existence. As the universalized spiritual individual sheds the limited personality, the ego, as he rises beyond mind to a completer knowledge in Supernature, the conflicting ideals of the mind must fall away from him, but what is true behind them will remain in the life of Supernature. The gnostic consciousness is a consciousness in which all contradictions are cancelled or fused into each other in a higher light of seeing andbeing, in a unified self-knowledge and world-knowledge. The gnostic being will not accept the mind’s idealsand standards; he will not be moved to live for himself, for his ego, or for humanity or for others or for thecommunity or for the State; for he will be aware of something greater than these half-truths, of the Divine Reality, and it is for that he will live, for its will in himself and in all, in a spirit of large universality, in the light of the will of the Transcendence. For the same reason there can be no conflict between self-affirmation and altruism in the gnostic life, for the self of the gnostic being is one with the self of all, — no conflict between the ideal of individualism and the collective ideal, for both are terms of a greater Reality and only in so far as either expresses the Reality or their fulfilment serves the will of the Reality, can they have a value for his spirit. But at the same time what is true in the mental ideals and dimly figured in them will be fulfilled in his existence; forwhile his consciousness exceeds the human values so that he cannot substitute mankind or the community or the State or others or himself for God, the affirmation of the Divine in himself and a sense of the Divine in others and the sense of oneness with humanity, with all other beings, with all the world because of the Divine inthem and a lead towards a greater and better affirmation of the growing Reality in them will be part of his lifeaction. But what he shall do will be decided by the Truth of the Knowledge and Will in him, a total and infinite Truth that is not bound by any single mental law or standard but acts with freedom in the whole reality, withrespect for each truth in its place and with a clear knowledge of the forces at work and the intention in the manifesting Divine Nisus at each step of cosmic evolution and in each event and circumstance.” CWSA-22/The Life Divine/p-1101-02, 11: “But what we thus call personality is only a formation of superficial consciousness… our personality, is the outcome, the amalgamated formulations of powers, influences, motives proceeding from this potent intraconscient secrecy… Personality is only a temporary mental, vital, physical formation which the being, the real Person, the psychic entity, puts forward on the surface, --it is not the self in its abiding reality…” CWSA-21/The Life Divine/p-367-68, 764, 848, 12: CWSA-23/The Synthesis of Yoga/p-127-128, 13: “A perfect equality not only of the self, but in the nature is a condition of the Yoga of self perfection. The first obvious step to it will be the conquest of our emotional and vital being, for here are the sources of greatest trouble, the most rampant forces of inequality and subjection, the most insistent claim of our imperfection. The equality of these parts of our nature comes by purification and freedom…All that comes to it from the world with menace or with solicitation, it will refer to the higher principles, to a reason and heart, in touch with or changed by the light and calm joy of the spirit… There is no question here of an ascetic killing of the life-impulse and its native utilities and functions; not its killing is demanded, but its transformation.” CWSA/24/The Synthesis of Yoga/p-702-703, 14: “In some human beings it is the physical Purusha, the being of the body, who dominates the mind, will and action; there is then created the physical man mainly occupied with his corporeal life and habitual needs, impulses, life habits, mind habits, body habits, looking very little or not at all beyond that, subordinating and restricting all his other tendencies and possibilities to that narrow formation. But even in the physical man there are other elements and he cannot live altogether as the human animal concerned with birth and death and procreation and the satisfaction of common impulses and desires and the maintenance of the life and the body: this is his normal type of personality, but it is crossed, however feebly, with influences by which he can proceed, if they are developed, to a higher human evolution. If the inner subtle-physical Purusha insists, he can arrive at the idea of a finer, more beautiful and perfect physical life and hope or attempt to realize it in his own or in the collective or group existence.” CWSA-22/The Life Divine/p-931-32, 15: “It is here that the surface vital personality of life-self asserts its dominance, and this dominance of the ignorant vital being is the principal active source of discord and disharmony, a cause of inner and outer perturbations of life, a mainspring of wrong-doing and evil. The natural vital element in us, in so far as it is unchecked or untrained or retains its primitive character, is not concerned with truth or right consciousness or right action; it is concerned with self-affirmation, with life-growth, with possession, with satisfaction of impulse, with all satisfactions of desire… It does not follow that this is all that the vital personality is in its native composition or that evil is its very nature. It is not primarily concerned with truth and good, but it can have the passion for truth and good as it has, more spontaneously, the passion for joy and beauty. In all that is developed by the life-force there is developed at the same time a secret delight somewhere in the being, a delight in good and a delight in evil, a delight in truth and a delight in falsehood, a delight in life and an attraction to death, a delight in pleasure and a delight in pain, in one’s own suffering and the suffering of others, but also in one’s own joy and happiness and good and the joy and happiness and good of others… It is only if the inner or true vital being replaces the outer life-personality that the drive of the vital ego can be wholly overcome and the life-force become the servant of the soul and a powerful instrumentation for the action of our true spiritual being.” CWSA-21/The Life Divine/p-644, 645, 646, 16: “In others it is the vital self, the being of life, who dominates and rules the mind, the will, the action: then is created the vital man, concerned with self-affirmation, self-aggrandisement, life-enlargement, satisfaction of ambition and passion and impulse and desire, the claims of his ego, domination, power, excitement, battle and struggle, inner and outer adventure: all else is incidental or subordinated to this movement and building and expression of the vital ego. But still in the vital man too there are or can be other elements of a growing mental or spiritual character, even if these happen to be less developed than his life-personality and life-power. The nature of the vital man is more active, stronger and more mobile, more turbulent and chaotic, often to the point of being quite unregulated, than that of the physical man who holds on to the soil and has a certain material poise and balance, but it is more kinetic and creative: for the element of the vital being is not earth but air; it has more movement, less status. A vigorous vital mind and will can grasp and govern the kinetic vital energies, but it is more by a forceful compulsion and constraint than by a harmonization of the being. If, however, a strong vital personality, mind and will can get the reasoning intelligence to give it a firm support and be its minister, then a certain kind of forceful formation can be made, more or less balanced but always powerful, successful and effective, which can impose itself in the nature and environment and arrive at a strong self-affirmation in life and action. This is the second step of harmonized formulation possible in the ascent of the nature.” CWSA-22/The Life Divine/p-932, 17: “As there has been established on earth a mental Consciousness and Power which shapes a race of mental beings and takes up into itself all of earthly nature that is ready for the change, so now there will be established on earth a gnostic Consciousness and Power which will shape a race of Gnostic spiritual beings and take up into itself all of earth-nature that is ready for this new transformation. It will also receive into itself from above, progressively, from its own domain of perfect light and power and beauty all that is ready to descend from that domain into terrestrial being. For the evolution proceeded in the past by the upsurging at each critical stage, of a concealed Power from its involution in the Inconscience, but also by a descent from above, from its own plane, of that Power already self-realised in its own higher natural province. In all these previous stages there has been a division between surface self and consciousness and subliminal self and consciousness; the surface was formed mainly under the push of the upsurging force from below, by the Inconscient developing a slowly emergent formulation of a concealed force of the spirit, the subliminal partly in this way but mainly by a simultaneous influx of the largeness of the same force from above: a mental and a vital being descended into the subliminal parts and formed from its secret station there a mental or a vital personality on the surface. But before the Supramental change can begin, the veil between the subliminal and the surface parts must have been already broken down; the influx, the descent will be in the entire consciousness as a whole, it will not take place partly behind a veil: the process will be no longer a concealed, obscure and ambiguous procedure but an open outflowering consciously felt and followed by the whole being in its transmutation. In other respects the process will be identical, --a Supramental inflow from above, the descent of a Gnostic being into the nature and an emergence of the concealed Supramental force from below; the influx and unveiling between them will remove what is left of the nature of the Ignorance. The rule of the Inconscience will be hanged by the outburst of the greater secret Consciousness within it, the hidden Light, into what it always was in reality, a sea of the secret Superconscience. A first formation of a gnostic consciousness and nature will be the consequence.” CWSA-22/The Life Divine/p-1002-03, 18: “Therefore there is, as well as a shifting or change of Time-point and Space-field, a constant modifying change of the sum of circumstances experienced in Time and Space and as the result a constant modification of mental personality which is the form of our superficial or apparent self. All this change of circumstance is summed up in philosophical language as causality; for in this stream of the cosmic movement the antecedent state seems to be the cause of a subsequent state, or else this subsequent state seems to be the result of a previous action of persons, objects or forces: yet in fact what we call cause may very well be only circumstance. Thus the mind has over and above its direct self-consciousness a more or less indirect mutable self-experience which it divides into two parts, (1) its subjective experience of the ever-modified mental states of its personality and (2) its objective experience of the ever-changing environment which seems partly or wholly to cause and is yet at the same time itself affected by the workings of that personality. But all this experience is at bottom subjective; for even the objective and external is only known to mind in the form of subjective impressions.” CWSA-21/The Life Divine/p-531-32, 19: “At higher stage of the evolution of personality the being of mind may rule; there is then created the mental man who lives predominantly in the mind as the others live in the vital and the physical nature. The mental man tends to subordinate to his mental self-expression, mental aims, mental interests or to a mental idea or ideal the rest of his being: because of the difficulty of this subordination and its potent effect when achieved, it is at once more difficult for him and easier to arrive at a harmony of his nature. It is easier because the mental will once in control can convince by the power of reasoning intelligence and at the same time dominate, compress or suppress the life and the body and their demands, arrange and harmonise them, force them to be its instruments, even reduce them to a minimum so that they shall not disturb the mental life or pull it down from its ideative or idealizing movement. It is more difficult because life and body are the first powers and, if they are in the least strong, can impose themselves with an almost irresistible insistence on the mental ruler. Man is a mental being and the mind is the leader of his life and body; but this is a leader who is much led by his followers and has sometimes no other will than what they impose on him. Mind in spite of its power is often impotent before the inconscient and Subconscient which obscure its clarity and carry it away on the tide of instinct or impulse; in spite of its clarity it is fooled by vital and emotional suggestions into giving sanction to ignorance and error, to wrong thought and to wrong action, or it is obliged to look on while the nature follows what it knows to be wrong, dangerous or evil. Even when it is strong and clear and dominant, Mind though it imposes a certain, a considerable mentalised harmony, cannot integrate the whole being and nature. These harmonisations by an inferior control are, besides, inconclusive, because it is one part of the nature which dominates and fulfils itself while the others are coerced and denied their fullness. They can be steps on the way, but not final; therefore in most men there is no such sole dominance and effected partial harmony, but only a predominance and for the rest an unstable equilibrium of personality of half formed, half in formation, sometimes a disequilibrium or unbalance due to the lack of a central government or the disturbance of a formerly achieved partial poise. All must be transitional until a first though not a final, true harmonization is achieved by finding our real centre.” CWSA-22/The Life Divine/p-932-933-934, 20: “Moreover, we find in this inner or subliminal being the means of directly distinguishing between what rises from within and what comes to us from outside, from others or from universal Nature, and it becomes possible to exercise a control, a choice, a power of willed reception, rejection and selection, a clear power of self-building and harmonisation which we do not possess or can operate very imperfectly in our composed surface personality but which is the prerogative of our inner Person. For by this entry into the depths the inner being, no longer quite veiled, no longer obliged to exercise a fragmentary influence on its outer instrumental consciousness, is able to formulate itself more luminously in our life in the physical universe.” CWSA-21/The Life Divine/p-553-54, 21: “If it be said that subjective experience or subtle-sense images can easily be deceptive, since we have no recognised method or standard of verification and a too great tendency to admit the extraordinary and miraculous or supernatural at its face value, this may be admitted: but error is not the prerogative of the inner subjective or subliminal parts of us, it is also an appanage (something granted as special favor) of the physical mind and its objective methods and standards, and such liability to error cannot be a reason for shutting out a large and important domain of experience; it is a reason rather for scrutinising it and finding out in it its own true standards and its characteristic, appropriate and valid means of verification. Our subjective being is the basis of our objective experience, and it is not probable that only its physical objectivisations are true and the rest unreliable. The subliminal consciousness, when rightly interrogated, is a witness to truth and its testimony is confirmed again even in the physical and the objective field that testimony cannot, then, be disregarded when it call our attention to things within us or to things that belong to planes or worlds of supraphysical experience.” CWSA-22/The Life Divine/p-803-04, 22: “There is indeed a soul personality, representative of this entity, already built up within us, which puts forward a fine psychic element in our natural being: but this finer factor in our normal make-up is not yet dominant and has only a limited action. Our soul is not the overt guide and master of our thought and acts; it has to rely on the mental, vital, physical instruments for self-expression and is constantly overpowered by our mind and life-force: but if once it can succeed in remaining in constant communion with its own larger occult reality, --and this can only happen when we go deep into our subliminal parts, --it is no longer dependent, it can become powerful and sovereign, armed with an intrinsic spiritual perception of the truth of things and a spontaneous discernment which separates that truth from the falsehood of the Ignorance and Inconscience, distinguishes the divine and the undivine in the manifestation and so can be the luminous leader of our other parts of nature. It is indeed when this happens that there can be the turning-point towards an integral transformation and an integral knowledge… For much more than the mind or life which can turn either to good or to evil, it is the soul-personality, the psychic being, which insists on the distinction, though in a larger sense than the mere moral difference. It is the soul in us which turns always towards Truth, Good and Beauty; because it is by these things that it itself grows in stature; the rest, their opposites, are a necessary part of experience, but have to be outgrown in the spiritual increase of the being.” CWSA-21/The Life Divine/p-559, 632, 23: “All views of existence that stop short of the Transcendence and ignore it must be incomplete accounts of the truth of being. The pantheistic view of the identity of the Divine and the Universe is a truth, for all this that is the Brahman: but it stops short of the whole truth when it misses and omits the supracosmic Reality. On the other side, every view that affirms the cosmos only and dismisses the individual as a by-product of the cosmic Energy, errs by laying too much emphasis on one apparent factual aspect of the world-action; it is true only of the natural individual and is not even the whole truth of that: for the natural individual, the nature-being, is indeed a product of the universal Energy, but is at the same time a nature–personality of the soul, an expressive formation of the inner being and person, and this soul is not a perishable cell or a dissoluble portion of the cosmic Spirit, but has its original immortal reality in the Transcendence. It is a fact that the cosmic Beingexpresses itself through the individual being, but also it is a truth that the Transcendental Reality expresses itself through both the individual existence and the Cosmos; the soul is an eternal portion of the Supreme and not a fraction of Nature. But equally any view that sees the universe as existent only in the individual consciousness must very evidently be a fragmentary truth: it is justified by a perception of the universality of the spiritual individual and his power of embracing the whole universe in his consciousness; but neither the cosmos nor the individual consciousness is the fundamental truth of existence; for both depend upon and exist by the transcendent Divine Being.” CWSA-22/The Life Divine/p-687-88, 24: “As the psychic personality grows stronger, it begins to increase its communion with the psychic entity behind it and improve its communications with the surface: it can transmit its intimations to the mind and heart and life with a greater purity and force; for it is more able to exercise a strong control and react against false mixture; now more and more it makes itself distinctly felt as a power in the nature. But even so this evolution would be slow and long if left solely to the difficult automatic action of the evolutionary Energy; it is only when man awakes to the knowledge of the soul and feels a need to bring it to the front and make it the master of his life and action that a quicker conscious method of evolution intervenes and a psychic transformation becomes possible… But in man the psychic part of the personality is able to develop with a much greater rapidity than in the inferior creation, and a time can arrive when the soul entity is close to the point at which it will emerge from behind the veil into the open and become the master of its instrumentation in Nature…This may happen long before the psycho-spiritual change is complete or even before it as well begun or proceeded far, because the psychic personality has become aware and has an eager concentration towards the superconscience…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-928-29, 877, 944, 967, 25: “As the crust of the outer nature cracks, as the walls of inner separation break down, the inner light gets through, the inner fire burns in the heart, the substance of the nature and the stuff of consciousness refine to a greater subtlety and purity, and the deeper psychic experiences, those which are not solely of an inner mental or inner vital character, become possible in this subtler, purer, finer substance; the soul begins to unveil itself, the psychic personality reaches its full stature. The soul, the psychic entity, then manifests itself as the central being which upholds mind and life and body and supports all the other powers and functions of the Spirit; it takes up its greater function as the guide and ruler of the nature. A guidance, a governance begins from within which exposes every movement to the light of Truth, repels what is false, obscure, opposed to the divine realisation: every region of the being, every nook and corner of it, every movement, formation, direction, inclination of thought, will, emotion, sensation, action, reaction, motive, disposition, propensity, desire, habit of the conscious or subconscious physical, even the most concealed, camouflaged, mute, recondite, is lighted up with the unerring psychic light, their confusions dissipated, their tangles disentangled, their obscurities, deceptions, self-deceptions precisely indicated and removed; all is purified, set right, the whole nature harmonised, modulated in the psychic key, put in spiritual order. This process may be rapid or tardy according to the amount of obscurity and resistance still left in the nature, but it goes on unfalteringly so long as it is not complete. As a final result the whole conscious being is made perfectly apt for spiritual experience of every kind, turned towards spiritual truth of thought, feeling, sense, action, tuned to the right responses, delivered from the darkness and stubbornness of the tamasic inertia, the turbidities and turbulences and impurities of the rajasic passion and restless unharmonised kinetism, the enlightened rigidities and sattwic limitations or poised balancements of constructed equilibrium which are the character of the Ignorance.” CWSA-22/The Life Divine/p-941, “This may happen long before the psycho-spiritual change is complete or even before it as well begun or proceeded far, because the psychic personality has become aware and has an eager concentration towards the superconscience.” CWSA-22/The Life Divine/p-944, 26: CWSA-24/The Synthesis of Yoga-622, 27: “The human birth in this world is on its spiritual side a complex of two elements, (1) a spiritual Person and (2) a soul of personality; the former is man’s eternal being, the latter is his cosmic and mutable-being. (1) As the spiritual impersonal person he is one in his nature and being with freedom of Sachchidananda who has here consented to or willed his involution in the Nescience for a certain round of soul-experience, impossible otherwise, and presides secretly over its evolution. (2) As the soul of personality he is himself part of that long development of the soul-experience in the forms of Nature; his own evolution must follow the laws and the lines of the universal evolution. (1) As a spirit he is one with the Transcendence which is immanent in the world and comprehensive of it; (2) as a soul he is at once one with and part of the universality of Sachchidananda self-expressed in the world: his self expression must go through the stages of the cosmic expression, his soul experience follow the revolutions of the wheel of Brahman in the universe.” CWSA-22/The Life Divine/p-788-89, What is wheel of Brahman? “From Matter, anna , creatures come into being, from rain is the birth of Matter (food, anna ), from sacrifice comes into being the rain (Divine Grace), sacrifice is born of work; work know to be born of Brahman (Divine Will), Brahman (Divine Will) is born of Immutable (Chit Shakti ), therefore is the all-pervading Brahman Consciousness (Chit Shakti) is established in Matter by continuous sacrifice, nitya Yajna . He who follows not here this wheel of works , evam pravartitam chakram , thus set in movement, evil is his being, sensual is his delight, in vain, O Partha that man lives.” The Gita-3.14, 15, 16 28: “‘There is, then, evidently a spiritual consciousness which is other than the mental, and it testifies to the existence of a spiritual being in us which is other than our surface mental personality. But at first (1) this consciousness may confine itself to a status of being separate from the action of our ignorant surface nature, observing it, limiting itself to knowledge, to a seeing of things with a spiritual sense and vision of existence. For action it may still depend upon the mental, vital, bodily instruments, or it remain satisfied with self-experience and self-knowledge, with an inner liberation, an eventual freedom: (2) but it may also and usually does exercise a certain authority, governance, influence on thought, life movement, physical action, a purifying uplifting control compelling them to move in a higher and purer truth of themselves, to obey or be an instrumentation of an influx of some diviner Power or a luminous direction which is not mental but spiritual and can be recognized as having a certain divine character, --the inspiration of a greater Self or the command of the Ruler of all being, the Ishwara. (3) Or the nature may obey the psychic entity’s intimations, move in an inner light, follow an inner guidance. This is already a considerable evolution and amounts to a beginning at least of a psychic and spiritual transformation. (4) But it is possible to go farther; for the spiritual being, once inwardly liberated, can develop in mind the higher states of being that are its own natural atmosphere and bring down a supramental energy and action which are proper to the Truth-consciousness; the ordinary mental instrumentation, life-instrumentation, physical instrumentation even, could then be entirely transformed and become parts no longer of an ignorance however much illumined, but of a supramental creation which would be the true action of a spiritual truth-consciousness and knowledge.” CWSA-22/The Life Divine/p- 888, 29: “In the superconscience beyond our present level of awareness are included the higher planes of mental being as well as the native heights of supramental and pure spiritual being. The first indispensable step in an upward evolution would be to elevate our force of consciousness into those higher parts of Mind from which we already receive, but without knowing the source, much of our larger mental movements, those, especially, that come with a greater power and light, the revelatory, the inspirational, the intuitive. On these mental heights, in these largeness, if the consciousness could succeed in reaching them or maintain and centre itself there, something of the direct presence and power of the spirit, something even –however secondary or indirect –of the supermind could receive a first expression, could make itself initially manifest, could intervene in the government of our lower being and help to remould it. Afterwards, by the force of that remoulded consciousness, the course of our evolution could rise by a sublime ascent and get beyond the mental into the supramental and the supreme spiritual nature. It is possible without an actual ascent into these at present superconscient mental planes or without a constant or permanent living in them, by openness to them, by reception of their knowledge and influences, to get rid of a certain extent of our constitutional and psychological ignorance; it is possible to be aware of ourselves as spiritual beings and to spiritualise, though imperfectly, our normal human life and consciousness. There could be a conscious communication and guidance from this greater more luminous mentality and reception of its enlightening and transforming forces. That is within the reach of the highly developed or the spiritually awakened human being; but it would not be more than a preliminary stage. To reach an integral self-knowledge, an entire consciousness and power of being, there is necessary an ascent beyond the plane of our normal mind. Such an ascent is at present possible in an absorbed superconscience; but that could lead only to an entry into the higher levels in a state of immobile or ecstatic trance. If the control of that highest spiritual being is to be brought into our waking life, there must bea conscious heightening and widening into immense ranges of new being, new consciousness, new potentialities of action, a taking up—as integral as possible—of our present being, consciousness, activities and a transmutation of them into divine values which would effect a transfiguration of our human existence. For wherever a radical transition has to be made, there is always this triple movement—ascent, widening of field and base, integration –in Nature’s method of self-transcendence.” CWSA-22/The Life Divine/p-765-66, 30: “The greater the variety of formations that have existed in the past and can be utilized, the more rich and multitudinous the accumulated buildings of experience, the more their essential result of capacity for knowledge, power, action, character, manifold response to the universe can be brought forward and harmonised in the new birth, the more numerous the veiled personalities mental, vital, subtle-physical that combine to enrich the new personality on the surface, the greater and more opulent will be that personality and the nearer to the possible transition out of the completed mental stage of evolution to something beyond it. Such a complexity and gathering up of many personalities in one person can be a sign of a very advanced stage of the individual’s evolution when there is a strong central being that holds all together and works towards harmonization and integration of the whole many-sided movement of the nature. But this opulent taking up of the past would not be a repetition of personality; it would be a new formation and large consummation. It is not as a machinery for the persistent renewal or prolongation of an unchanging personality that rebirth exists, but as a means for the evolution of the spiritual being in Nature.” CWSA-22/The Life Divine/p-848-49, 31: “A Supramental Gnostic individual will be a spiritual Person, but not a personality in the sense of a pattern of being marked out by a settled combination of fixed qualities, a determined character; he cannot be that since he is a conscious expression of the universal and transcendent. But neither can his being be a capricious impersonal flux throwing up at random waves of various form, waves of personality as it pours through Time. Something like this may be felt in men who have no strong centralizing Person in their depths but act from a sort of confused multipersonality according to whatever element in them becomes prominent at the time; but the Gnostic consciousness is a consciousness of harmony and self-knowledge and self-mastery and would not present such disorder. There are, indeed, varying notions of what constitutes personality and what constitutes character. In one view personality is regarded as a fixed structure of recognizable qualities expressing a power of being; but another idea distinguishes personality and character, personality as a flux of self-expressive or sensitive and responsive being, character as a formed fixity of Nature’s structure. But flux of nature and fixity of nature are two aspects of being neither of which, nor indeed both together, can be a definition of personality. For in all men there is a double element, the unformed though limited flux of being or Nature out of which personality is fashioned and personal formation out of that flux. The formation may become rigid and ossify or it may remain sufficiently plastic to change constantly and develop; but it develops out of the formative flux, by a modification or enlargement or remoulding of the personality, not, ordinarily, by an abolition of the formation already made and the substitution of a new form of being, --this can only occur in an abnormal turn or supernormal conversion. But besides this flux and this fixity there is also a third and occult element, the Person behind of whom the personality is a self-expression; the Person puts forward the personality as his role, character, persona, in the present act of his long drama of manifested existence. But Person is larger than his personality, and it may happen that this inner largeness overflows into the surface formation; the result is a self-expression of being which can no longer be described by fixed qualities, normalities of mood, exact lineaments, or marked out by a structural limits. But neither is it a mere indistinguishable, quite amorphous and unseizable flux: though its acts of nature can be characterized but not itself, still it can be distinctively felt, followed in its action, it can be recognized, though it cannot be easily described; for it is a power of being rather than a structure. The ordinary restricted personality can be grasped by a description of the characters stamped on its life and thought and action, its very definite surface building and expression of self; even if we may miss whatever was not so expressed, that might seem to detract little from the general adequacy of our understanding, because the element missed is usually little more than an amorphous raw material, part of the flux, not used to form a significant part of the personality. But such a description would be pitifully inadequate to express the Person when its Power of Self within manifests more amply and puts forward its hidden daemonic force in the surface composition and the life. We feel ourselves in presence of a light of consciousness, a potency, a sea of energy, can distinguish and yet there is an impression of personality, the presence of a powerful being, a strong, high or beautiful recognizable Some-one, a Person, not a limited creature of Nature but a Self or Soul, a Purusha. The Gnostic Individual would be such an inner Person unveiled, occupying both the depths – no longer self-hidden –and the surface in a unified self-awareness; he would not be a surface personality partly expressive of a larger secret being, he would not be the wave but the ocean: he would be the Purusha, the inner conscious Existence self-revealed, and would have no need of a carved expressive mask or persona.” CWSA-22/The Life Divine/p-1029-30-31, 32: CWSA-22/The Life Divine/p-937-938, 33: “But this highest condition is difficult and must evidently take long to bring about; for the participation and consent of the Purusha to the transition is not sufficient, there must be also be the consent and participation of Prakriti. It is not only the central thought and will that have to acquiesce, but all the parts of our being must assent and surrender to the law of spiritual Truth; all has to learn to obey the government of the conscious Divine Power in the members. There are obstinate difficulties in our being born of its evolutionary constitution which militate against this assent. For some of these parts are still subject to the inconscience and subconscience and to the lower automatism of habit or so-called law of nature,--mechanical habit of mind, habit of life, habit of instinct, habit of personality, habit of character, the ingrained mental, vital, physical needs, impulses, desires of natural man, the old functionings of all kinds that are rooted there so deep that it would seem as if we had to dig to abysmal foundations in order to get them out: these parts refuse to give up their response to the lower lawfounded in the Inconscient; they continually send up to the conscious mind and life the old reactions and seek to reaffirm them there as the eternal rule of Nature. Other parts of the being are less obscure and mechanical and rooted in inconscience, but all are imperfect and attached to their imperfection and have their own obstinate reactions; the vital part is wedded to the law of self-affirmation and desire, the mind is attached to its own formed movements, and both are willingly obedient to the inferior law of the Ignorance. And yet the law of participation and the law of surrender are imperative; at each step of the transition (1) the ascent of the Purusha is needed and (2) there must be too the consent of each part of the nature to the action of the higher power for its change. There must be then a conscious self-direction of the mental being in us towards this change, this substitution of Supernature for the old nature, this transcendence. The rule of conscious obedienceto the higher truth of the spirit, the surrender of the whole being to the light and power that come from the Supernature, is a second condition which has to be accomplished slowly and with difficulty by the being itself before the supramental transformation can become at all possible.” CWSA-22/The Life Divine/p-962-63, 34: “But the moment we study ourselves, we find that the self-experience which we thus co-ordinate and consciously utilize for life, is a small part even of our waking individual consciousness. We fasten only upon a very limited number of the mental sensations and perceptions of self and things which come up into our surface consciousness in our continual present: of these again memory saves up only a scanty part from the oblivious gulf of the past; of the storings of memory our intelligence utilizes only a small portion for the co-ordinated knowledge, will utilizes a still smaller percentage for action. A narrow selection, a large rejection or reservation, a miserly-spendthrift system of waste of material and unemployment of resources and a scanty and disorderly modicum of useful spending and utilizable balance seems to be the method of Nature in our conscious becoming even as it is in the field of the material universe. But this is only in appearance, for it would be a wholly untrue account to say that all that is not thus saved up and utilized is destroyed, becomes null and has passed away ineffectually and in vain. A great part of it has been quietly used by Nature herself to form us and actuates that sufficiently large mass of our growth and becoming and action for which our conscious memory, will and intelligence are not responsible. A still greater part is used by her as a store from which she draws and which she utilizes, while we ourselves have utterly forgotten the origin and provenance of this material which we find ourselves employing with a deceptive sense of creation; for we imagine we are creating this new material of our work, when we are only combining results out of that which we have forgotten but Nature in us has remembered. If we admit rebirth as part of her system, we shall realise that all experience has its use; for all experience counts in this prolonged building and nothing is rejected except what has exhausted its utility and would be a burden on the future. A judgment from what appears now in our conscious surface is fallacious: for when we study and understand, we perceive that only a little of her action and growth in us is conscious; the bulk of it is carried on subconsciously as in the rest of her material life. We are not only what we know of ourselves but an immense more which we do not know; our momentary personality is only a bubble on the ocean of our existence.” CWSA-21/The Life Divine/p-575-76, 35: “But if there is to be not only a perfection of the inner existence, of the consciousness, of an inner delight of existence, but a perfection of life and action, two other questions present themselves from our mental view-point which have to our human thought about our life and its dynamisms a considerable, even a premier importance. (1) First, there is the place of personality in the gnostic being, --whether the status, the building of being will be quite other than what we experience as the form and life of the person or similar. If there is a personality and it is in any way responsible for its actions, there intervenes, next, (2) the question of the place of the ethical element and its perfection and fulfillment in the Gnostic nature. Ordinarily, in the common notion, the separative ego is our self and, if ego has to disappear in a transcendental or universal Consciousness, personal life and action must cease; for, the individual disappearing, there can only be an impersonal consciousness, a cosmic self: but if the individual is altogether extinguished, then no further question of personality or responsibility or ethical perfection can arise. According to another line of ideas the spiritual person remains, but liberated, purified, perfected in nature in a celestial existence. But here we are still on earth, and yet it is supposed that the ego personality is extinguished and replaced by a unversalised spiritual individual who is a centre and power of the transcendent Being. It might be deduced that this Gnostic or Supramental individual is a self without personality, an impersonal Purusha. There could be many Gnostic individuals but there would be no personality, all would be the same in being and nature. This, again, would create the idea of a void or blank of pure being from which an action and function of experiencing consciousness would arise, but without a construction of differentiated personality such as that which we now observe and regard as ourselves on our surface. But this would be a mental rather than a Supramental solution of the problem of a spiritual individuality surviving ego and persisting in experience. In the Supermind consciousness personality and impersonality are not opposite principles; they are inseparable aspects of one and the same reality. This reality is not the ego but the being, who is impersonal and universal in his stuff of nature, but forms out of it an expressive personalitywhich is his form of self in the changes of Nature.” CWSA-22/The Life Divine-1027/p-28, 36: “In the view of the old philosophies pleasure and pain are inseparable like intellectual truth and falsehood and power and incapacity and birth and death; therefore the only possible escape from them would be a total indifference, a blank response to the excitations of the world-self. But a subtler psychological knowledge shows us that this view which is based on the surface facts of existence only, does not really exhaust the possibilities of the problem. It is possible by bringing the real soul to the surface to replace the egoistic standards of pleasure and pain by an equal, all-embracing personal-impersonal delight. The lover of Nature does this when he takes joy in all things of Nature universally without admitting repulsion or fear or mere liking and disliking, perceiving beauty in what which seems to others mean and insignificant, bare and savage, terrible and repellent. The artist and the poet do it when they seek the rasa of the universal from the aesthetic emotion or from the physical line or from the mental form of beauty or from the inner sense and power alike of that from which the ordinary man turns away and of that to which he is attached by a sense of pleasure. The seeker of knowledge, the God-lover who finds the object of his love everywhere, the spiritual man, the intellectual, the sensuous, the aesthetic all do this in their own fashion and must do it if they would find embracingly the Knowledge, the Beauty, the Joy or the Divinity which they seek. It is only in the parts where the little ego is usually too strong for us, it is only in our emotional or physical joy and suffering, our pleasure and pain of life, before which the desire-soul in us is utterly weak and cowardly, that the application of the divine principle becomes supreme difficult and seems to many impossible or even monstrous and repellent. Here the ignorance of ego shrinks from the principle of impersonality which it yet applies without too much difficulty in Science, in Art and even in a certain kind of imperfect spiritual living because there the rule of impersonality does not attack those desire cherished by the surface soul and those values of desire fixed by the surface mind in which our outward life is most vitally interested. In the freer and higher movements there is demanded of us only a limited and specialized equality and impersonality proper to a particular field of consciousness and activity while the egoistic basis of our practical life remains to us; in the lower movements the whole foundation of our life has to be changed in order to make room for impersonality, and this the desire soul finds impossible.” CWSA-21/The Life Divine/p-237-38, 37: “For what we mean by Person is conscious being; even if this emerges here as a term or product of the Inconscient, it is not that in reality: for it is the Inconscient itself that is a term of secret Consciousness; what emerges is greater than that in which it emerges, as Mind is greater than Matter, Soul than Mind; Spirit, most secret of all, the supreme emergence, the last revelation, is the greatest of all, and Spirit is the Purusha, the All-Person, the omnipresent Conscious Being. It is the mind’s ignorance of this true Person in us, its confusion of person with our experience of ego and limited personality, the misleading phenomenon of the emergence of the limited consciousness and personality in an inconscient existence that have made us create an opposition between these two aspects (personal and impersonal) of the Reality, but in truth there is no opposition. An eternal infinite self-existence is the supreme reality, but the supreme transcendent eternal Being, Self and Spirit, --an infinite Person, we may say, because his being is the essence and source of all personality,--is the reality and meaning of self-existence: so too the cosmic Self, Spirit, Being, Person is the reality and meaning of cosmic existence; the same Self, Spirit, Being or person manifesting its multiplicity is the reality and meaning of individual existence.” CWSA-21/The Life Divine/p-368, 38: “But in the end we have to see that our individualization is only a superficial formation, a practical selection and limited conscious synthesis for the temporary utility of life in a particular body, or else it is a constantly changing and developing synthesis pursued through successive lives in successive bodies. (Refer The Life Divine-367) Behind it there is a consciousness, a Purusha, who is not determined or limited by his individualization or by this synthesis but on the contrary determines, supports and yet exceeds it. That which he selects from in order to construct this synthesis, is his total experience of the world being. Therefore our individualization exists by virtue of the world being, but also by virtue of a consciousness which uses the world being for experience of its possibilities of individuality. These two powers, (1) Person and (2) his world-material, are both necessary for our present experience of individuality. If the Purusha with his individualizing synthesis of consciousness were to disappear, to merge, to annul himself in any way, our constructed individuality would cease because the Reality that supported it would no longer be in presence; if, on the other hand, the world-being were to dissolve, merge, disappear, then also our individualization would cease, for the material of experience by which it effectuates itself would be wanting. We have then to recognize these two terms of our existence, (1) a world-being and (2) an individualizing consciousness which is the cause of all our self-experience and world-experience.” CWSA-21/The Life Divine-383 “But we see farther that in the end this Purusha, this cause and self of our individuality, comes to embrace the whole world and all other beings in a sort conscious extension of itself and to perceive itself as one with the world-being. In its conscious extension of itself it exceeds the primary experience and abolishes the barriers of its active self-limitation and individualization; by its perception of its own infinite universality it goes beyond all consciousness of separative individuality or limited soul-being. By that very fact the individual ceases to be the self-limiting ego; in other words, our false consciousness of existing only by self-limitation, by rigid distinction of ourselves from the rest of being and becoming is transcended; our identification of ourselves with our personal and temporal individualization in a particular mind and body is abolished.” CWSA-21/The Life Divine/p-383-384, 39: “This is the third motion, the descent which is essential for bringing the permanent ascension, an increasing inflow from above, an experience of reception and retention of the descending spirit or its powers and elements of consciousness. This experience of descent can take place as a result of the other two movements or automatically before either has happened, through a sudden rift in the lid or a percolation, a downpour or aninflux. A light descends and touches or envelops or penetrates the lower being, the mind, the life or the body; or a presence or a power or a stream of knowledge pours in waves or currents, or there is a flood of bliss or a sudden ecstasy; the contact with the superconscient has been established. For such experiences repeat themselves till they become normal, familiar and well- understood, revelatory of their contents and their significance whichmay have at first been involved and wrapped into secrecy by the figure of the covering experience. For a knowledge from above begins to descend, frequently, constantly, then uninterruptedly, and to manifest in themind’s quietude or silence; intuitions and inspirations, revelations born of a greater sight, a higher truth and wisdom, enter into the being, a luminous intuitive discrimination works which dispels all darkness of understanding or dazzling confusions, puts all in order; a new consciousness begins to form, the mind of a highwide self- existent thinking knowledge or an illumined or an intuitive or an overmental consciousness with newforces of thought or sight and a greater power of direct spiritual realisation which is more than thought or sight, a greater becoming in the spiritual substance of our present being; the heart and the sense become subtle, intense,large to embrace all existence, to see God, to feel and hear and touch the Eternal, to make a deeper and closerunity of self and the world in a transcendent realisation. Other decisive experiences, other changes of consciousness determine themselves which are corollaries and consequences of this fundamental change. No limit can be fixed to this revolution; for it is in its nature an invasion by the Infinite.” CWSA-22/The Life Divine/p-946-47, 40: “But it is evident that a self-knowledge based on separative ego-sense is imperfect and that no knowledge founded upon it alone or primarily or on a reaction against it can be secure or assured of completeness. First, it is a knowledge of our superficial mental activity and its experiences and, with regard to all the large rest of our becoming that is behind, it is an Ignorance. Secondly, it is a knowledge only of being and becoming as limited to the individual self and its experiences; all the rest of the world is to it not-self, something, that is to say, which it does not realise as part of its own being but as some outside existence presented to its separate consciousness. This happens because it has no direct conscious knowledge of this larger existence and nature such as the individual has of his own being and becoming. Here too there is a limited knowledge asserting itself in the middest of a vast Ignorance. Thirdly, the true relation between the being and the becoming has not been worked out on the basis of perfect self-knowledge but rather by the Ignorance, by a partial knowledge. As a consequence the mind in its impetus towards an ultimate knowledge attempts through the co-ordinating and dissociating will and reason on the basis of our present experience and possibilities to drive at a trenchant conclusion which cuts away one side of existence. All that has been established is that the mental being can on one side absorb himself in direct self-consciousness to the apparent exclusion of all becoming and can on the other side absorb himself in the becoming to the apparent exclusion of all stable self-consciousness. Both sides of the mind, separating as antagonists, condemn what they reject as unreal or else as only a play of the conscious mind; to one or the other, either the Divine, the Self, or the world is only relatively real so long as the mind persists in creating them, the world an effective dream of Self, or God and Self a mental construction or an effective hallucination. The true relation has not been seized, because these two sides of existence must always appear discordant and unreconciled to our intelligence so long as there is only a partial knowledge.” CWSA-21/The Life Divine/p-540-41, 41: “But the subliminal being has also a larger direct contact with the world; it is not confined like the surface Mind to the interpretation of sense-images and sense-vibrations supplemented by the mental and vital intuitionand the reason. There is indeed an inner sense in the subliminal nature, a subtle sense of vision, hearing, touch,smell and taste; but these are not confined to the creation of images of things belonging to the physical environment, — they can present to the consciousness visual, auditory, tactual and other images and vibrations of things beyond the restricted range of the physical senses or belonging to other planes or spheres of existence. This inner sense can create or present images, scenes, sounds that are symbolic rather than actual or that represent possibilities in formation, suggestions, thoughts, ideas, intentions of other beings, image forms also ofpowers or potentialities in universal Nature; there is nothing that it cannot image or visualise or turn into sensory formations. It is the subliminal in reality and not the outer mind that possesses the powers of telepathy, clairvoyance, second sight and other supernormal faculties whose occurrence in the surface consciousness is due to openings or rifts in the wall erected by the outer personality’s unseeing labour of individualisation andinterposed between itself and the inner domain of our being. It should be noted, however, that owing to this complexity the action of the subliminal sense can be confusing or misleading, especially if it is interpreted by the outer mind to which the secret of its operations is unknown and its principles of sign construction and symbolic figure-languages foreign; a greater inner power of intuition, tact, discrimination is needed to judge andinterpret rightly its images and experiences. It is still the fact that they add immensely to our possible scope ofknowledge and widen the narrow limits in which our sense-bound outer physical consciousness is circumscribedand imprisoned.” CWSA-21/The Life Divine/p-555-56, 42: “The subliminal has the right of entry into the mental and vital and subtle-physical planes of the universal consciousness, it is not confined to the material plane and the physical world; it possesses means of communication with the worlds of being which the descent towards involution created in its passage and with all corresponding planes or worlds that may have arisen or been constructed to serve the purpose of the re-ascent from Inconscience to Superconscience. It is into this large realm of interior existence that our mind andvital being retire when they withdraw from the surface activities whether by sleep or inward-drawn concentrationor by the inner plunge of trance.” CWSA-21/The Life Divine/p-442-443, 43: “The gifts of sattwa are the mind of reason and balance, clarity of the disinterested truth-seeking open intelligence, a will subordinated to the reason or guided by the ethical spirit, self-control, equality, calm, love,sympathy, refinement, measure, fineness of the aesthetic and emotional mind, in the sensational being delicacy,just acceptivity, moderation and poise, a vitality subdued and governed by the mastering intelligence. Theaccomplished types of the sattwic man are the philosopher, saint and sage, of the rajasic man the statesman,warrior, forceful man of action. But in all men there is in greater or less proportions a mingling of the gunas, amultiple personality and in most a good deal of shifting and alternation from the predominance of one to theprevalence of another guna; even in the governing form of their nature most human beings are of a mixed type.” CWSA-24/The Synthesis of Yoga/p-686-87, 44: CWSA-19/Essays on the Gita/p-279, 45: Savitri-631, 46: CWSA-19/Essays on the Gita/p-482-483, 47: TMCW/Vol-10/On Thought and Aphorism/p-29, DOWNLOAD THIS WEBPAGE IN PDF FORMAT: " As the crust of the outer nature cracks, as the walls of inner separation break down, the inner light gets through, the inner fire burns in the heart, the substance of the nature and the stuff of consciousness refine to a greater subtlety and purity, and the deeper psychic experiences, those which are not solely of an inner mental or inner vital character, become possible in this subtler, purer, finer substance; the soul begins to unveil itself, the psychic personality reaches its full stature. The soul, the psychic entity, then manifests itself as the central being which upholds mind and life and body and supports all the other powers and functions of the Spirit; it takes up its greater function as the guide and ruler of the nature. A guidance, a governance begins from within which exposes every movement to the light of Truth, repels what is false, obscure, opposed to the divine realisation: every region of the being, every nook and corner of it, every movement, formation, direction, inclination of thought, will, emotion, sensation, action, reaction, motive, disposition, propensity, desire, habit of the conscious or subconscious physical, even the most concealed, camouflaged, mute, recondite, is lighted up with the unerring psychic light, their confusions dissipated, their tangles disentangled, their obscurities, deceptions, self-deceptions precisely indicated and removed; all is purified, set right, the whole nature harmonised, modulated in the psychic key, put in spiritual order. This process may be rapid or tardy according to the amount of obscurity and resistance still left in the nature, but it goes on unfalteringly so long as it is not complete. As a final result the whole conscious being is made perfectly apt for spiritual experience of every kind, turned towards spiritual truth of thought, feeling, sense, action, tuned to the right responses, delivered from the darkness and stubbornness of the tamasic inertia, the turbidities and turbulences and impurities of the rajasic passion and restless unharmonised kinetism, the enlightened rigidities and sattwic limitations or poised balancements of constructed equilibrium which are the character of the Ignorance.” Sri Aurobindo CWSA-22/The Life Divine/p-941,

The Central Thuth of The Mother "And behind her is the Ishwara and faith in him is the most central thing in the sraddha of the integral Yoga. This faith we must have and develop to perfection that all things are the workings under the universal conditions of a supreme self-knowledge and wisdom, that nothing done in us or around us is in vain or without its appointed place and just significance, that all things are possible when the Ishwara as our supreme Self and Spirit takes up the action and that all that has been done before and all that he will do hereafter was and will be part of his infallible and foreseeing guidance and intended towards the fruition of our Yoga and our perfection and our life work. This faith will be more and more justified as the higher knowledge opens, we shall begin to see the great and small significances that escaped our limited mentality and faith will pass into knowledge. Then we shall see beyond the possibility of doubt that all happens within the working of the one Will and that that will was also wisdom because it develops always the true workings in life of the self and nature. The highest state of the assent, the sraddha of the being will be when we feel the presence of the Ishwara and feel all our existence and consciousness and thought and will and action in his hand and consent in all things and with every part of our self and nature to the direct and immanent and occupying will of the Spirit. And that highest perfection of the sraddha will also be the opportunity and perfect foundation of a divine strength: it will base, when complete, the development and manifestation and the works of the luminous supramental Shakti ." Sri Aurobindo CWSA-24/The Synthesis of Yoga/p-781-782 The Central Truth of The Mother or The Book of Consecrated Faith “A glad and strong and helpful submission is demanded to the working of the Divine Force, the obedience of the illumined disciple of the Truth, of the inner Warrior who fights against obscurity and falsehood, of the faithful servant of the Divine. This is the true attitude and only those who can take and keep it, preserve a faith unshaken by disappointments and difficulties and shall pass through the ordeal to the supreme victory and the great transmutation.”³¹ Sri Aurobindo “I have said somewhere, or may be written, that no matter how great your faith and trust in the divine Grace, no matter how great your capacity to see it at work in all circumstances, at every moment, at every point in life, you will never succeed in understanding the marvellous immensity of Its Action, and the precision, the exactitude with which this Action is accomplished; you will never be able to grasp to what extent the Grace does everything, is behind everything, organises everything, conducts everything, so that the march forward to the divine realisation may be as swift, as complete, as total and harmonious as possible, considering the circumstances of the world.”¹⁵ The Mother This paper chooses Sraddha as central truth of The Mother book because through prolongation of faith, the static Divine union of the Supreme Self is dynamised to experience union with the Supreme Mother; thus through 'ascending faith,' a contact with the Divine is established and through 'descending faith' the Divine Shakti comes down to mind, life, body, subconscient and inconscient planes. The Maha Mantra of integral Yoga in the language of The Mother book is "All Life is Yoga or All Life is possession of the fourfold Divine Shaktis ." Its Maha Vakya or Supreme Word is "The Mother’s power and not any human endeavour and tapasya can alone rend the lid and tear the covering and shape the vessel and bring down into this world of obscurity and falsehood and death and suffering Truth and Light and Life divine and the immortal’s Ananda ."⁴⁰ This line suggests that The Mother's infinite Grace is supported and subordinated by Self-control, which we undersatnd as Tapasya . Both are combined, ceasless consecration to call down Divine Force and ardous or rigorous self-control which assists in the increase of consecration. ‘The Mother ’ book proposes a Vedantic self-discipline in order to arrive at a Tantric aim. It gives us hints that by prolonging the Vedantic sacrifice of static Divine Union, one will arrive at the dynamic Divine Union of Tantric objective. Faith acts as a link through which static Divine union is dynamised and it also serves as a link through which dynamic Divine Shakti penetrates into Material life. So, faith acts as a connecting link in both the ascending and descending action of Consciousness. The faith has its double utility in integral Yoga, that of firstly, (1) the faith in the Divine, Vedantic faith which is defined as ‘ascent of the whole being to the truth seen by it or offered to its acceptance;’⁵ and the other is (2) faith in the Shakti, Vedic faith, which is defined as Influence²⁷ and Will of the Supreme dynamised as Shakti, directed to press upon the lower nature of mind, life and body to realise the greater truth of self-becoming and self-exceeding.¹⁹ It is a free perception or an imperative direction from the inner Spirit. The dependency on the ever-growing static and dynamic faith, sraddha , is felt imperative in four successive stages. The true nature of static faith as proposed in the Gita is of quadruple kind ; first is the ‘faith of each man takes the shape, hue, quality given to it by his stuff of being, his constituting temperament, his innate power of existence, sattvanurupa sarvasya sraddha ;’¹⁶ secondly , Sraddha is that it is an aspect of the Self, sraddhamayayo Purusha ;² thirdly, whatever is man’s faith that he becomes ultimately, yo yachhadra sa evasah .² Lastly, this faith is Divinely fulfilled and culminated in an eternal flame of knowledge, sraddhavan labhate jnanam .³ 'At the end, the flickerings of faith will cease; for we shall see his face and feel always the Divine Presence.' ¹⁴ Integral Yoga proposes that the true nature of dynamic faith is of quadruple kind. Firstly, we have to change our central faith¹⁷ from the formation of ordinary material and mental man that concentrates on the ‘development and satisfaction and interests in the old externalised order of things’¹ to a ‘deeper faith and vision which see only the Divine and seek only after the Divine.’¹ If the equality, the Psychic light and will are already there, then a sure guidance and protection will be present throughout and we will realise that all is done for the best, the progress assured and victory inevitable. Secondly , If the central faith is established in the Divine, then one’s Spiritual destiny³⁰ is decreed. Thirdly, the dynamic faith has the magic power to bring the dead back to life, the capacity to turn the bitter poisons of the world into immortal nectar, can see the happier positive Spiritual intention behind all adversity and opposition, the mystery of Divine Love behind all hatred, jealousy and suffering and the flower of Divine strength and joy in the seed of pain. Fourthly , a Sadhaka of integral Yoga must remember that he carries with him a fragment of Eternal’s Omnipotence and Omniscience or ‘Godhead’s seed’³⁵ and its entire revelation in his bodily life is the inevitable consequence of his integral faith that is only a will aiming at the realisation of a greater static and dynamic truth. This Integral Faith is really an influence from the supreme Spirit which calls the lower nature to rise out of its petty limitation and narrowness and transforms itself to illimitable Divine Nature. The two active mental imperfections, (1) samsaya, the sceptical doubt,²⁸ which always turns its back on our total knowledge of Spiritual possibilities and (2) asuya , the constant carping of the narrow uncreative intellect which paralyses⁵ our collective Ashram living, must however be conquered for the Divine perfection by systematic development of sraddha. We begin this journey with the three elements of complete mental faith on the Divine that are (1) the mind's constant concurrence, (2) strong consent of the will and (3) the heart’s intense delight and submission. The last siddhi, perfection of faith in the Divine Shakti is identified as ‘intimate feeling of her presence and her powers and the satisfied assent of all our being to her workings in and around it.’⁶ This paper proposes some series of Perfection/siddhi or provisional psycho-physical exercises or mental belief on faith, Sraddha , which is meant for educating one to begin, repeat subsequently and end each day with the revival of the highest aspiration of the Soul, towards God, Light, Freedom, Bliss and Immortality. With Spiritual realisation, our mental faith and ideas become concrete reality, living truth and dynamic power. In integral Yoga, it is defined that for beginners Vedantic method of self-discipline is indispensable and the Vedic method of self-discipline is indispensable after one is established in static union with the Divine; both methods are indispensable for developed Souls. If this understanding will not be given importance, then it will give birth to fear, impatience and doubt and one will be under the subjection of Nature. This suggestion is already there as hinted in the Gita where Arjuna was discouraged³⁶ to do Vedic sacrifice in the initial phase of the sadhana and encouraged³⁷ in the final stage of sadhana . The seven Indispensable Vedantic Faith or Faith in the static Divine: 1) The first indispensable faith is, “The Divine exists within, above and outside me and my meeting with Him everywhere cannot fail in this life. I want direct contact, Pratakhya , with Him and adore Him in all creatures and extend my infinite gratitude towards Him.” 2) The second indispensable faith is, “There is nothing worth living in my life without Him and He is the only inexhaustible source of all my delight, thought and action and the higher I project this aspiration, the greater the truth that seeks to descend upon me. So, my whole life and all life is a broadening of receptivity and constant prayer offered to the Divine.” 3) The third indispensable faith is, “He has taken my full and total responsibility and His sure guidance and protection is present throughout in spite of many dangers, difficulties and failures. His failures are part of the act of His omniscient Omnipotence which knows the right time and circumstance for the incipience, the change of destiny, the immediate and the final results of all its cosmic undertakings.” 4) The fourth indispensable faith is, “He responds to my every call and even to my most external emotional call and gives me this conviction that all unforeseen events and apparent discords are parts of His illimitable secret plan and vast harmony.” "Whether it seem good or evil to men’s eyes, Only for good the secret Will can work." Savitri-424 5) The fifth indispensable faith is, “What the Divine wills for me or decides for me is the best and faultless, the progress assured and victory inevitable; He leads me in the shortest possible path towards the ultimate goal in spite of my ignorance, misunderstanding, ego, revolt and cry. This belief can be further extended for His creation that what He decides or what He arranges everywhere all things rightly from the beginning of the creation, whether it seems good or evil to the mortal eye, only for the good and for the best, the Divine Will can work. The Creation exists, moves forward and whatever happens are preparing for far more complete, far more integral than we can imagine and see with the one side of things and are intended for the full satisfaction of the whole vision of the Creator. His Will must be worked out in the passage of time in spite of all evil that rises from the Inconscient sheath, all Ignorance with its obstinate strength, all stumbling of man’s personal will, deep folly of his mind and blind reluctance of his heart.”³⁸ I know ‘that whatever happens in the Divine Providence is for the best even though it may seem to the mind otherwise.’³⁴ 6) The sixth indispensable faith is that we must repeat to the doubting intellect the promise of the Master of the Gita, “I will surely deliver you from all sin and evil; do not grieve.”¹¹ Or the promise of Savitri, “Yet still to ourselves we say rekindling faith, “Oh, surely one day he shall come to our cry, One day he shall create our life anew And utter the magic formula of peace And bring perfection to the scheme of things. One day he shall descend to life and earth, Leaving the secrecy of the eternal doors, Into a world that cries to him for help, And bring the truth that sets the spirit free, The joy that is the baptism of the soul, The strength that is the outstretched arm of Love. One day he shall lift his beauty’s dreadful veil, Impose delight on the world’s beating heart And bare his secret body of light and bliss.””¹² 7) The seventh indispensable faith is, “He is all Love, all Ananda , all Beauty, all Peace, all Knowledge and all Light and He is ready to pour these Divine attributes when called upon.” The Eight Specialised Vedic Faith or Faith in the dynamic Shakti ¹⁸: “One day I shall behold my great sweet world Put off the dire disguises of the gods, Unveil from terror and disrobe from sin. Appeased we shall draw near our mother’s face, We shall cast our candid souls upon her lap; Then shall we clasp the ecstasy we chase, Then shall we shudder with the long-sought god, Then shall we find Heaven’s unexpected strain.” Savitri-613 In addition to Vedantic faith we can practice remembering some specialised form of faith or dispensable faith to remould some of our finest faculty. Once the indispensable faith establishes the Spiritual base, the practice of the dispensable faith helps to integrate it. So, the dispensable faith becomes indispensable and more profoundly, its necessity is felt in the difficult transformation action of integral Yoga. 1) ‘Faith is certainly a gift given to us by the Divine Grace. It is like a door suddenly opening upon an eternal truth, through which we can see it, almost touch it.’⁴ For Supramental descent, ‘An entire faith, opening, self-giving to the Mother are the one condition necessary throughout.’²² The first indispensable faith is, “If the faith and surrender are complete in all parts of the being then there can be no attack. If there is a strong central faith and surrender at all times, then there can be attacks but the attacks will have no chance of success.”²⁰ 2) When we suffer long or stumble in the darkness¹⁴ (Spiritual fall), the sceptic mind murmurs, “I have trusted to the Highest and I am betrayed into suffering and sin and error.”¹⁴ So when doubt, depression, tamas and insincerity predominates over the nature, then the mantra of repetition is, “Never mind, my aspiration will come back again. Meanwhile I know that The Mother is with me even when I do not feel Her, She will carry me through even the darkest period.”²⁴ ‘Even when you cannot aspire actively, keep yourself turned to the Mother for the help to come — that is the one thing to do always.’³² ‘What the psychic always feels is “What the Mother does is for the best”, and it accepts all with gladness. It is the vital part of the heart that is easily touched by the suggestions.’²³ 3) When all higher experience is forgotten and bitterness of life comes to the surface, the sceptic mind repeats, “I have staked my whole life on an idea which the stern facts of experience contradict and discourage. It would have been better to be as other men are who accept their limitations and walk on the firm ground of normal experience.”¹⁴ To all such suggestions of impurity, weakness, unfitness, turn back from Divine labour and Spiritual fall due to temporary defeat repeat the mantra, “I am a child of Immortality chosen by the Divine; I have but to be true to myself and Him --the victory is sure; even if I fell, I would rise again.”⁷ “Do not think whether people agree with you or do not agree with you or whether you are good or bad, but think only that 'the Mother loves me and I am the Mother’s .' If you base your life on that thought, everything will soon become easy.”³⁹ 4) The rajasic and sattwic egoism are eliminated by concentration of the following mantra, “A Divine (Mother) Power works in this mind and body and it is the same that works in all men and in the animal, in the plant and in the metal, in conscious and living things and in things apparently inconscient and inanimate.”⁸ 5) To all suggestions of death, disease and accident, repeat the mantra , “No part of my being supports or dwell upon the disease of the body. All disease, all accidents and all death are a perfect illusion and non-existent to the true consciousness of the body.” Additionally, the promise of Savitri that she keeps her will to divinise the clay in spite of repeated failure, prolonged defeat and dead resistance. She always drives the Souls to a new attempt of winning victory over death and fate, plants heaven’s delight in heart’s passionate mire, pours godhead’s seeking into a bare beast frame and hides immortality in the mask of death.¹³ 6) We must always persist unwearied to the last in the atmosphere of every contradicting event and disillusionment and adhere to the injunction of the Gita , “Yoga must be continually practised without yielding to any discouragement by difficulty or failure until the bliss of Nirvana is secured.”⁹ and for the Divine Shakti in man nothing is impossible. Every thought and impulse has to be reminded in the language of the Kena Upanishad , “That is the Divine Power of Brahman and not this which men here cherish and adore.”²⁵ 7) The seventh indispensable faith is, “A wise impersonality, a quiescent equality, a universality which sees all things as the manifestations of the Divine, the one Existence, is not angry, troubled, impatient with the way of things or on the other hand excited, over-eager and precipitate, but sees that the law must be obeyed and the pace of time respected, observes and understands with sympathy the actuality of things and beings, but looks also behind the present appearance to their inner significances and forward to the unrolling of their divine possibilities, is the first thing demanded of those who would do works as the perfect instruments of the Divine.”¹⁰ 8) The eighth indispensable faith is, “Divine is All and by the entire descent of His Shakti all the problems of existence can be resolved instantly. But for such a descent to be practicable, we have to enlarge the purity of the subtle and causal body indefinitely. It is only they who ascend in their consciousness to the luminous Source or enter the Spiritual experience of Origin of existence they only can avoid and overcome catastrophes²⁶ of all kinds and will stand in a golden glory.” Recapitulation: “Only were safe who kept God in their hearts: Courage their armour, faith their sword, they must walk, The hand ready to smite, the eye to scout, Casting a javelin regard in front, Heroes and soldiers of the army of Light.” Savitri-211 "Happy are men anchored on fixed belief… Happiest who stand on faith as on a rock” Savitri-499 "No signal light of hope has gleamed in vain.” Savitri-638 “There is one kind of faith demanded as indispensable by the integral Yoga and that may be described as (1) faith in God and the Shakti, (2) faith in the presence and power of the Divine in us and the world, (3) a faith that all in the world is the working of one divine Shakti, that (4) all the steps of the Yoga, its strivings and sufferings and failures as well as its successes and satisfactions and victories are utilities and necessities of her workings and (5) that by a firm and strong dependence on and a total self-surrender to the Divine and to his Shakti in us we can attain to oneness and freedom and victory and perfection.”⁵ Sri Aurobindo “— but that he who desires only the Divine shall reach the Divine is a certitude much more certain than that two and two make four. That is the faith every sadhak must have in the bottom of his heart, supporting him through every stumble and blow and ordeal. It is only false ideas still casting their shadow on your mind that prevent you from having it. Push them aside for good and see this simple inner truth in a simple and straightforward way — the back of the difficulty will be broken.”²¹ Sri Aurobindo Once the centralised faith is established in the Divine, then an individual’s higher Spiritual life is decreed. Then this faith has to be integralised through psycho-physical exercise as stated above, followed by the Spiritual union of Ishwara and Ishwari and the Supramental union of Brahman and Maya. Once the faith is integralised then an individual’s Supramental destiny is decreed. After the centralised faith is established in the Divine, then the centralising thought shuns its former dividing nature and retains its power of Truth and Oneness and once the faith is integralised, then the reconciling wisdom is activated, which harmonises all the inarticulate murmur⁴¹ and disjointed mutterings of the Inconscient and unites Matter and Spirit. The utility and necessity of doubt²⁸ is felt at a certain stage of sadhana of integral Yoga because man in his ignorance and in his progressive labour towards knowledge, would remain obstinate in an ignorant belief and limited knowledge. Now, whatever new ideas seize us or are generated through our writings and expressions demand our credence but they are not without regard to their possible error, limitation, imperfection and influence of three gunas . So, all ideas and suggestions can be held in suspense until it is given their right place and luminous shape of truth through Psychic and Spiritual intervention and further strengthened and fulfilled by Supramental knowledge. This is what is confirmed in the Gita that through faith, sraddha, the knowledge of Psychic Being and Spiritual being are gained, sraddhavan labhate jnanam ³ and the innate Nature of Psychic Being and Spiritual being are made up of faith, shraddha mayoyam purusho .² The utility and necessity of doubt will cease to exist when ‘the foundation of equality is firmly established’³³ and ‘when the sun of the gnosis has risen.’³³ In integral Yoga, faith is utilised to remove two imperfections of sceptical doubt, samsaya, and narrow carping, asuya . Faith is identified as the pivot of all endeavour and action related with the increase²⁹ of means of sadhana such as (1) aspiration, (2) rejection of lower nature, (3) surrender and (4) sincerity. Faith further helps for (1) the perfection and surrender of the four fundamental Executrix Mother Powers or Soul powers of Brahma Shakti, Kshetra Shakti, Vaisya Shakti and Shudra Shakti , (2) the perfection and surrender of four instrumental nature, intellect, heart, vital and body, (3) perfection and dynamisation of four mediatrix Mother Powers or Spiritual powers that of Maheswari, Mahakali, Mahalakshmi and Mahasaraswati and finally (4) leading towards the dynamisation and culmination of four Creatrix Mother Powers or Supramental power that of Truth Supreme, Power Supreme, Supreme Delight and Will Supreme. OM TAT SAT References: - 1: “The first necessity is to dissolve that central faith and vision in the mind which concentrate it on its development and satisfaction and interests in the old externalised order of things. It is imperative to exchange this surface orientation for the deeper faith and vision which see only the Divine and seek only after the Divine. The next need is to compel all our lower being to pay homage to this new faith and greater vision.” Sri Aurobindo/ CWSA-23/The Synthesis of Yoga/72, ““Since I want only the Divine, my success is sure, I have only to walk forward in all confidence and His own Hand will be there secretly leading me to Him by His own way and at His own time.” That is what you must keep as your constant mantra and it is besides the only logical and reasonable thing to do — for anything else is an irrational self-contradiction of the most glaring kind. Anything else one may doubt — whether the supermind will come down, whether this world can ever be anything but a field of struggle for the mass of men, — these can be rational doubts — but that he who desires only the Divine shall reach the Divine is a certitude much more certain than that two and two make four. That is the faith every sadhak must have in the bottom of his heart, supporting him through every stumble and blow and ordeal. It is only false ideas still casting their shadow on your mind that prevent you from having it. Push them aside for good and see this simple inner truth in a simple and straightforward way — the back of the difficulty will be broken.” SABCL-23/Letters on Yoga/584-585, CWSA-29/Letters on Yoga-II/p-97, “But if we desire to make the most of the opportunity that this life gives us, if we wish to respond adequately to the call we have received and to attain to the goal we have glimpsed, not merely advance a little towards it, it is essential that there should be an entire self-giving. The secret of success in Yoga is to regard it (goal is the Divine) not as one of the aims to be pursued in life, but as the one and only aim, not as an important part of life, but as the whole of life.” CWSA-23/The Synthesis of Yoga/p-71, 2: “(1) The faith of each man takes the shape given to it by his stuff of being, O Bharata . (2) This Purusha, this soul in man, is, as it were, made of shraddha, a faith, a will to be a belief in itself and existence, and (3) whatever is that will, faith or constituting belief in him, he is that and that is he.” The Gita-17.3, 3: The Gita-4.39, 4: TMCW-9/Questions and answers-1957-1958/p-351, 5: “The perfect faith is an assent of the whole being to the truth seen by it or offered to its acceptance, and its central working is a faith of the soul in its own will to be and attain and become and its idea of self and things and its knowledge, of which the belief of the intellect, the heart’s consent and the desire of the life mind to possess and realise are the outward figures.” CWSA-24/The Synthesis of Yoga/p-771, “And yet faith is necessary throughout and at every step because it is a needed assent of the soul and without this assent there can be no progress. Our faith must first be abiding in the essential truth and principles of the Yoga, and even if this is clouded in the intellect, despondent in the heart, outwearied and exhausted by constant denial and failure in the desire of the vital mind, there must be something in the innermost soul which clings and returns to it, otherwise we may fall on the path or abandon it from weakness and inability to bear temporary defeat, disappointment, difficulty and peril. In the Yoga as in life it is the man who persists unwearied to the last in the face of every defeat and disillusionment and of all confronting, hostile and contradicting events and powers who conquers in the end and finds his faith justified because to the soul and Shakti in man nothing is impossible . And even a blind and ignorant faith is a better possession than the sceptical doubt which turns its back on our spiritual possibilities or the constant carping of the narrow pettily critical uncreative intellect, asuya, which pursues our endeavour with a paralysing incertitude. The seeker of the integral Yoga must however conquer both these imperfections.” CWSA-24/The Synthesis of Yoga/p-773, “The Divine Grace and Power can do everything, but with the full assent of the sadhak . To learn to give that full assent is the whole meaning of the sadhana . It may take time either because of ideas in the mind, desires in the vital or inertia in the physical consciousness, but these things have to be and can be removed with the aid or by calling in the action of the Divine Force.” CWSA-29/Letters on Yoga-II/p-171, 6: CWSA-24/The Synthesis of Yoga/p-781, 7: CWSA-29/Letters on Yoga-II-p-99, “Keep firm faith in the victory of the Light and face with calm equanimity the resistances of Matter and human personality to their own transformation.” SABCL-23/Letters on Yoga-II-III/p-585, “They (faith, surrender and samata) have to be put into every part and atom of the being so that there may be no possibility of a contrary vibration anywhere.” SABCL-23/Letters on Yoga-II-III/p-584, 8: CWSA-23/The Synthesis of Yoga/p-250, 9: The Gita-6.23, 10: CWSA-24/The Synthesis of Yoga/p-700, 11: The Gita-18-66, 12: Savitri-200, 13: Savitri-354, 14: "It is difficult to acquire or to practise this faith and steadfastness on the rough and narrow path of Yoga because of the impatience of both heart and mind and the eager but soon faltering will of our rajasic nature. The vital nature of man hungers always for the fruit of its labour and, if the fruit appears to be denied or long delayed, he loses faith in the ideal and in the guidance. For his mind judges always by the appearance of things, since that is the first ingrained habit of the intellectual reason in which he so inordinately trusts. Nothing is easier for us than to accuse God in our hearts when we suffer long or stumble in the darkness or to abjure the ideal that we have set before us. For we say, “I have trusted to the Highest and I am betrayed into suffering and sin and error.” Or else, “I have staked my whole life on an idea which the stern facts of experience contradict and discourage. It would have been better to be as other men are who accept their limitations and walk on the firm ground of normal experience.” In such moments — and they are sometimes frequent and long — all the higher experience is forgotten and the heart concentrates itself in its own bitterness. It is in these dark passages that it is possible to fall for good or to turn back from the divine labour ." CWSA-23/The Synthesis of Yoga/p-244, “If one has walked long and steadily in the path, the faith of the heart will remain under the fiercest adverse pressure ; even if it is concealed or apparently overborne, it will take the first opportunity to re-emerge. For something higher than either heart or intellect upholds it in spite of the worst stumblings and through the most prolonged failure. But even to the experienced sadhaka such falterings or overcloudings bring a retardation of his progress and they are exceedingly dangerous to the novice. It is therefore necessary from the beginning to understand and accept the arduous difficulty of the path and to feel the need of a faith which to the intellect may seem blind, but yet is wiser than our reasoning intelligence. For this faith is a support from above; it is the brilliant shadow thrown by a secret light that exceeds the intellect and its data; it is the heart of a hidden knowledge that is not at the mercy of immediate appearances. Our faith, persevering, will be justified in its works and will be lifted and transfigured at last into the self-revelation of a divine knowledge. Always we must adhere to the injunction of the Gita, “Yoga must be continually applied with a heart free from despondent sinking.” (Th Gita-6.23) Always we must repeat to the doubting intellect the promise of the Master, “I will surely deliver thee from all sin and evil; do not grieve.” (The Gita-18.66) At the end, the flickerings of faith will cease; for we shall see his face and feel always the Divine Presence. ” CWSA-23/The Synthesis of Yoga/p-245, 15: The Mother’s Centenary Works (second edition)/Vol-8/p-250, 16: CWSA-19/Essays on the Gita/p-481-482, 17: “And behind her (Shakti) is the Ishwara and faith in him is the most central thing in the sraddha of the integral Yoga. This faith we must have and develop to perfection that all things are the workings under the universal conditions of a supreme self-knowledge and wisdom, that nothing done in us or around us is in vain or without its appointed place and just significance, that all things are possible when the Ishwara as our supreme Self and Spirit takes up the action and that all that has been done before and all that he will do hereafter was and will be part of his infallible and foreseeing guidance and intended towards the fruition of our Yoga and our perfection and our life work.” CWSA-24/The Synthesis of Yoga/p-781, 18: “The Shakti in her workings will strike ruthlessly at all forms of ignorance and blindness and all even that trusts wrongly and superstitiously in her, and we must be prepared to abandon a too persistent attachment to forms of faith and cling to the saving reality alone. A great and wide spiritual and intelligent faith, intelligent with the intelligence of that larger reason which assents to high possibilities, is the character of the sraddha needed for the integral Yoga .” CWSA-24/The Synthesis of Yoga/p-774, 19: “This sraddha — the English word faith is inadequate to express it — is in reality an influence from the supreme Spirit (descending faith) and its light a message from our supramental being which is calling the lower nature to rise out of its petty present to a great self-becoming and self-exceeding.” CWSA-24/The Synthesis of Yoga/p-774, “What is meant by one’s own force? All force is cosmic and the individual is merely an instrument — a certain amount of the force may be stored in him, but that does not make it his own… There are certain possibilities in the way of the experience. First there is the faith, or sometimes a mental realisation and this of itself is enough to make one open to the Mother’s force so that it is always available at need or call. Even if one does not feel the Force coming, yet the results are there and visible. The next is when one feels oneself like an instrument and is aware of the Energy using it. A third is the contact with the Power above and its descent (spontaneous or at call) into the body — this is the more concrete way of having it, for one physically feels the Force working in one. Finally there is a state of awareness of close contact with the Mother (inward) which brings a similar result.” CWSA-32/The Mother with Letters on the Mother/p-202, 20: CWSA-31/Letters on Yoga-IV/p-794, 21: CWSA-29/Letters on Yoga-II-p-97, 22: CWSA-32/The Mother and Letters on the Mother/p-157, 23: CWSA-32/The Mother and Letters on the Mother/p-163, 24: CWSA-31/Letters on Yoga-IV/p-676, 25: Kena Upanishada-1.4, CWSA-23/The Synthesis of Yoga/p-72, CWSA-21/The Life Divine/p-403, 26: “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.” The Mother’s Agenda-May 4, 1972, “... It presses down on Matter, to force it, to compel it to turn INWARDLY to the Divine – not an external flight (pointing above) but inwardly turning to the Divine. And the apparent outcome seems to be inevitable catastrophes. But along with this sense of inevitable catastrophe, there come solutions to situations or events that look simply miraculous…As if both extremes were becoming more extreme: the good getting better and the bad worse. Like that. And a stupendous Power PRESSING down on the world. Such is my impression.” The Mother’s Agenda/May 6, 1972, “Certain ideas of a more general, more extensive, more collective nature, as it were, are being worked out and are at work in the world. And the two go together: a greater and more total possibility of destruction and an inventiveness that unrestrainedly increases the possibility of catastrophe, a catastrophe that would be much more massive than it has ever been; and at the same time, the birth, or rather the manifestation, of much higher and more comprehensive ideas and wills which, when heard, will bring a vaster, more extensive, more complete and more perfect solution than before.” The Mother’s Agenda-June 1958, "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. " The Mother's Agenda, 24th March, 1964, "But even when you have the vision of the true thing, it’s RARELY wise to intervene. It becomes indispensable only if someone wants to do something that will necessarily end in a catastrophe. And even then (smiling), the intervention isn’t always very effective." The Mother’s Agenda-7/198-199, 27: “There are no conditions for receiving the influence of Sri Aurobindo and the Mother except faith, an entire sincerity in following the spiritual path and a will and capacity to open oneself to the influence; but this capacity usually comes as the result of sincerity and faith.” CWSA-32/The Mother with letters on the Mother/p-106, 28: “I don’t think that real faith is so very super abundant in this Asram. There are some who have it, but for the most part I have met not only doubt, but sharp criticism, constant questioning, much mockery of faith and spiritual experience, violent attacks on myself and the Mother — and that has been going on for the last fourteen years and more. Things are not so bad as they were, but there is plenty of it left still, and I do not think the time has come when the danger of an excessive faith is likely to take body.” 28 June 1934/CWSA-32/The Mother with letters on the Mother/p-114, "The Divine holds our hand through all and if he seems to let us fall, it is only to raise us higher. This saving return we shall experience so often that the denials of doubt will become eventually impossible and, when (1) once the foundation of equality is firmly established and (2) still more when the sun of the gnosis has risen, doubt itself will pass away because its cause and utility have ended." CWSA-24/The Synthesis of Yoga/p-775, “You see, the faith of people is a superstition – it’s not faith, it’s superstition. Now there are more and more people who think they have faith, and they ask me ridiculous things! They have superstitions like. Someone brings me a child born with a deformed arm, and the superstition is that if I put my hand on the arm of the child, he’ll be healed.... Things like that. It’s completely stupid. That’s not Power! They need a little miracle, you know, at their level.” The Mother’s Agenda-8.05.1971, 29: “There is no method in this Yoga except to concentrate, preferably in the heart, and call the presence and power of the Mother to take up the being and by the workings of her force transform the consciousness; one can concentrate also in the head or between the eyebrows, but for many this is a too difficult opening. When the mind falls quiet and the concentration becomes strong and the aspiration intense, then there is a beginning of experience. The more the faith, the more rapid the result is likely to be. For the rest one must not depend on one’s own efforts only, but succeed in establishing a contact with the Divine and a receptivity to the Mother’s Power and Presence.” CWSA-32/The Mother with letters on the Mother/p-217, 30: “Keep faith in your spiritual destiny, draw back from error and open more the psychic being to the direct guidance of the Mother’s light and power. If the central will is sincere, each recognition of a mistake can become a stepping-stone to a truer movement and a higher progress.” CWSA-32/The Mother with letters on the Mother/p-228, 31: CWSA-32/The Mother with letters on the Mother/p-5, 32: CWSA-32/The Mother with letters on the Mother/p-294, 33: “The Divine holds our hand through all and if he seems to let us fall, it is only to raise us higher. This saving return we shall experience so often that the denials of doubt will become eventually impossible and, when once the foundation of equality is firmly established and still more when the sun of the gnosis has risen, doubt itself will pass away because its cause and utility have ended.” CWSA-24/The Synthesis of Yoga/p-775, 34: CWSA-28/Letters on Yoga-I/p-528, 35: Savitri-73, 36: “The action of the three gunas is the subject-matter of the Veda ; but do thou become free from the triple guna , nistreigunya, O Arjuna ; without the dualities, ever based in the true being, without getting or having, possessed of the self, nityasattwastha or O Arjuna live with your ceaseless Psychic waking trance.” The Gita-2.45, 37: “Therefore at all times remember me and fight; for if thy mind and thy understanding are always fixed on and given up to Me, to Me thou shalt surely come.” The Gita-8.7, (Japa is identified as prakriti Yajna.)“He who continually remembers Me, thinking of none else, the Yogin, O Partha, who is in constant union with Me, finds Me easy to attain.” The Gita-8.14, “Worship given to the godhead, to the twice-born, to the spiritual guide, to the wise, cleanness, candid dealing, sexual purity and avoidance of killing and injury to others, are called the askesis of the body.” The Gita-17.14, “Therefore with the pronunciation of OM the acts of sacrifice, giving and askesis as laid down in the rules are always commenced by the knowers of the Brahman or Spiritual man.” The Gita-17.24, 38: Savitri-444, 39: CWSA-32/The Mother with letters on the Mother/p-480, 40: CWSA-32/The Mother with letters on the Mother/p-26, 41: “…but the healing by faith in the cells is an actual fact and a law of Nature and has been demonstrated often enough even apart from Yoga. The way to get faith and everything else is to insist on having them and refuse to flag or despair or give up until one has them — it is the way by which everything has been got since this difficult world began to have thinking and aspiring creatures upon it. It is to open always, always to the Light and turn one’s back on the darkness. It is to refuse the voices that cry persistently, “You cannot, you shall not, you are incapable, you are the puppet of a dream” — for these are the enemy voices, they cut one off from the result that was coming by their strident clamour and then triumphantly point to the barrenness of result as a proof of their thesis. The difficulty of the endeavour is a known thing, but the difficult is not the impossible — it is the difficult that has always been accomplished and the conquest of difficulties makes up all that is valuable in the earth’s history . In the spiritual endeavour also it shall be so.” CWSA-29/Letters on Yoga-II/p-100 Download this WEB PAGE as a PDF file: "All paralysing self-distrust has to be discouraged, all doubt of our strength to accomplish, for that is a false assent to impotence, an imagination of weakness and a denial of the omnipotence of the spirit. A present incapacity, however heavy may seem its pressure, is only a trial of faith and a temporary difficulty and to yield to the sense of inability is for the seeker of the integral Yoga a non-sense, for his object is a development of a perfection that is there already, latent in the being, because man carries the seed of the divine life in himself, in his own spirit , the possibility of success is involved and implied in the effort and victory is assured because behind is the call and guidance of an omnipotent power. At the same time this faith in oneself must be purified from all touch of rajasic egoism and spiritual pride. The sadhaka should keep as much as possible in his mind the idea that his strength is not his own in the egoistic sense but that of the divine universal Shakti and whatever is egoistic in his use of it must be a cause of limitation and in the end an obstacle. The power of the divine universal Shakti which is behind our aspiration is illimitable, and when it is rightly called upon it cannot fail to pour itself into us and to remove whatever incapacity and obstacle, now or later; for the times and durations of our struggle while they depend at first, instrumentally and in part, on the strength of our faith and our endeavour, are yet eventually in the hands of the wisely determining secret Spirit, alone the Master of the Yoga, the Ishwara . Sri Aurobindo CWSA-24/The Synthesis of Yoga/p-779-780 “If we see unity everywhere, if we recognize that all comes by the divine will, see God in all, in our enemies or rather our opponents in the game of life as well as our friends, in the powers that oppose and resist us as well as the powers that favour and assist, in all energies and forces and happenings. And if besides we can feel that all is undivided from our self, all the world one with us within our universal being, then this attitude becomes much easier to the heart and mind. But even before we can attain or are firmly seated in that universal vision, we have by all the means in our power to insist on this receptive and active equality and calm. Even something of it, alpam api asya dharmasya, is a great step towards perfection; a first firmness in it is the beginning of liberated perfection; its completeness is the perfect assurance of a rapid progress in all the other members of perfection. For without it we can have no solid basis; and by the pronounced lack of it we shall be constantly falling back to the lower status of desire, ego, duality, ignorance.” Sri Aurobindo CWSA-24/The Synthesis of Yoga/p-724

“But the difficulty is to find the “some one” who knows Sri Aurobindo thoroughly…(and subsequently) who is capable of receiving His inspirations directly…capable of understanding Sri Aurobindo’s inspiration and transmitting it…and has at the same time very strong character… (and if possible) to have His genius… For years I have been looking for that man, without finding him.” The Mother The Mother’s Agenda-8/175, The Mother’s Agenda-2/206, “If you really want to please Me (I believe you do!),… concentrate on the book on Sri Aurobindo —you can’t imagine how much I am interested! And as I LOOK, I see into the future (not with this little consciousness), I see that it’s a thing of GREAT importance. It will have a great action. So, I want to clear the way for you now, for us to have time.” The Mother The Mother’s Agenda-2/156 "As for reading the works of Sri Aurobindo , it opens the door of the future to us.” The Mother TMCW-12/On Education/p-214 Read More Integral Yoga in Brief “For in a Yoga which embraces all life completely and without reserve, the full use of Samadhi comes only when its gains can be made the normal possession and experience for an integral waking of the embodied soul in the human being.” Sri Aurobindo CWSA-23/The Synthesis of Yoga/p-526-527 “The reason is that the old Yogins when they went above the spiritual mind passed into samadhi, which means that they did not attempt to be conscious in these higher planes — their aim being to pass away into the Superconscient and not to bring the Superconscient into the waking consciousness, which is that of my Yoga .” Sri Aurobindo CWSA-35/Letters on Himself and the Ashram/p-286 Integral Yoga is neither a popular Religion nor a popular Yoga, but this specialised Yoga is meant for destined Souls, those who are linked with it from past births. "It is not therefore important that the mission should be widespread." (CWSA-28/Letters on Yoga-I/p-288) Its mission is 'to call back the souls of the strong to the Lila of Krishna & Kali. ' (CWSA-36/ Autobiographical Note/p-222) Sri Aurobindo pointed out that, “Buddhism only became a popular religion when Buddha had taken the place of the supreme Deity as an object of worship.” (CWSA-24/The Synthesis of Yoga-556) The Mother pointed out 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." (TMCW-15/Words of The Mother-III/p-104) Here in this Yoga, All Life is ceaseless Divine Union by ceaseless renunciation of lower Nature, ceaseless rigorous self-control, ceaseless remembrance of the highest Divine, ceaseless consecrated action and ceaseless descent of Divine Force. Integral Yoga proposes rigorous self-control of the body by Integral Physical Education , rigorous Self-control of the Psychic Prana by Integral Vital Education , and rigorous Self-control of the Intellect by Integral Mental Education . It also includes and enforces Psychic Education , Spiritual Education , Universal Education , Supramental Education , Bliss Self Education , Subconscient Education and Inconscient Education in its scope. Integral Yoga proposes to utilise the smallest work, the tiniest thought, the smallest and the most fragile human love, the present moment, the present space of habitation, as a means of the highest descent of Divine Will, Divine Wisdom, Divine Love, and Divine Force or " Insignificant her means, infinite her work" (Savitri-178). It recognises that all the external events are transient and short-lived phenomena, but are necessary for new manifestation and can be utilised as a means of the highest Divine union. “Even the youngest child-thought of the mind Incarnated some touch of highest things.” (Savitri-328) Integral Yoga begins after the opening of either the Psychic being in the heart centre or a Spiritual being above the head through the double movement of rigorous Self-control by the rejection of lower Nature and complete surrender by Purusha and Prakriti Yajna . The Spiritual being opens first by Vedantic Sacrifice of Karma, Jnana and Bhakti Yoga by pacification of volitional, intellectual and emotional mind respectively and after the Spiritual being is opened, by its descent as Shakti, the Psychic being opens. The Psychic being opens first by Vedic sacrifice of Tantra, Hatha and Raja Yoga by activation of the mind or by Psycho-physical self-discipline and concentration in the lotus of the heart. After the Psychic being is opened, by its ascent the Spiritual being opens. Integral Yoga identifies that Vedantic sacrifice/Purusha Yajna is safe for beginners of Yoga/developing Souls and Vedic sacrifice/Prakriti Yajna is safe for those who have pursued Yoga rigorously in past births or for twice-born Souls who live in waking trance. First opening of the Psychic being is considered unsafe due to the presence of the desire Soul surrounding it. In Integral Yoga, the Psychic Heart Centre is given more importance than the more superior Spiritual Being and the most superior Supramental Being. For transformation action, the Psychic being is Spiritualised and Supramentalised. Here, The Mother and Sri Aurobindo are the symbols of the comprehensive movement of Consciousness and the physical embodiment of the Divine. If a Sadhaka is more open towards Sri Aurobindo through intellect, then his Spiritual being will open first. If he is more open towards the Mother in the heart, then his Psychic being will open first. Sri Aurobindo proposes, “For the opening of the psychic being, concentration on the Mother and self-offering to her are the direct way.”⁴³ And He further proposes, “But it is perhaps the safest to open by concentration the heart-lotus first so as to have the psychic influence from the beginning.”⁴³ In integral Yoga, Consciousness is moved between Psychic and Spiritual planes by activating both Purusha and Prakriti Yajna and by this movement, the gulfs in the intermediate plane of consciousness are rent and a passage is made by which the highest Consciousness can move freely between Bliss/Supramental Self and Inconscient/Subconscient Self. In this Yoga ten sheaths or Koshas are purified, transformed and perfected by the pressure of ten Selves known as Inconscient, Subconscient, true physical, true vital, true mental, Psychic, Spiritual, Universal, Supramental and Bliss Self. This Yoga asks the waking mind/Intellect to be entirely Spiritualised and even in the waking state ‘the enlarging man is able to live in his several subtle bodies as well as in his physical body, to be aware of them and in them, to use their senses, faculties, powers, to dwell in possession of supra-physical truth, consciousness and experience.’³³ In integral Yoga, all the ten Selves or the Divine contained in all the ten Sheaths are dynamised, and all these Divine Selves act on the respective sheaths or higher sheaths on the lower sheaths or lower Selves on the higher sheaths; bring the required purification and transformation and build each sheath to the extent of Their full perfection. With the progress of this experience, one meets the Divine from all ends, capturing all the sheaths of the body and this experience can be repeated till It becomes constant and established. ("Heaven’s leaning down to embrace from all sides earth," Savitri-716, “It (dynamic Spirit) is within, below, without, above.” Savitri-98) This descent of Divine Force from four higher Selves above the head to six lower Sheaths below the head and ‘the emergence of the concealed supramental force’³² in all the ten Selves are the normal state of the greatest integral Yogi, yoginam api sarvesam ,¹⁴ and the highest secret, rahasyam uttamam, ¹⁵ manifested in normal human life. In this Spiritual endeavour, the discovery of the Inconscient Self is identified as one of the last flaming bursts of Divinities and the most profound Spiritual experiences of the perfect rhythm of illumining Matter’s depth, ‘the grand solution’³⁴ in which the height of mortal effort ends and it is the waking of matter’s great Serpent Power ‘For large utilities in life’s little space’³⁵ or opening of Inconscient Self is identified as ‘last and mightiest transformation.’³⁶ The opening of the Inconscient Self will break the Inconscient sheath’s blind mute wall of Ignorance and each part of the Being and the surrounding sheath or every limb and cells receive the Divine Mother’s Delightful touch to remake our life and feel her helping hand in every circumstance. The discovery of the Subconscient Self through difficulty and pain is identified as another important achievement for dismantling and illumining an obscure sheath, whose 'priceless value could have saved the world.’³⁷ Silencing the mind, vital and body paves the passage clear towards the vast domain of subtle mental, subtle vital and subtle physical oceans and in its heart, there is a true mental being, true vital being, true physical being, and subsequently in this journey in the innermost domain the Psychic sheath and Psychic being are unveiled. The Psychic being unveils the passage towards the discovery of still higher selves of Spiritual, Universal, Supramental and Bliss Self. Still, there are other sequences through which these Selves can be activated and dynamised. The discovery of the Supramental Self directs the Truth-Light to ‘strike earth’s massive roots of trance’³⁸ of the Subconscient and Inconscient oceans and wake their respective Selves. Thus, dynamisation of the ten Selves and the purification, transformation and perfection of the ten respective Sheaths are part of Savitri’s Individual, Universal and Transcendental Divine action. Then, one no longer depends on intervention from above for the transformation action of surface mind, life and body, but it will also take place more vigorously from within the ten Selves and most vigorously from below the feet by the opening of Subconscient and Inconscient Selves. Yogic trance is the aim of most traditional Yoga, which is an escape from waking existence into higher/highest Consciousness, but in integral Yoga, Yogic trance is a means, not an aim, of enlarging and raising the whole seeing and living into active and waking consciousness. The double utility of trance in integral Yoga is that (1) through entry into Samadh i, Spiritual experiences can be heightened in their range and intensities in all the above ten Selves and (2) the height of Spiritual experience attained can ‘be brought as much as possible into the waking consciousness.’³⁹ The full use and benefit of Samadhi are gained when it becomes a normally possessed movement of consciousness in a waking trance. OM TAT SAT References are available in the Manuscript ‘The Bhagavad Gita and Integral Yoga ’ (page 453) Download this WEB PAGE as a PDF file: The Practice of Integral Yoga Integral Yoga in Detail “Sri Aurobindo had already realised in full two of the four great reali s ations 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 realization 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 SABCL/Vol-26/p-64 CWSA-36/Autobiographical Notes/p-94 , Read More Mind Map of Integral Yoga Mind map is a creation of scientific mind regarding which Sri Aurobindo wrote, "Yes, the scientific mind does not lead very far [in spiritual life]; it only multiplies experiences but brings neither the realisation, nor the knowledge.” CWSA-31/ Letters on Yoga-IV/p-75 "A map of subtle signs surpassing thought Was hung upon a wall of inmost mind." Savitri-88 "Man’s eyes could look into the inner realms; His scrutiny discovered number’s law And organised the motions of the stars, Mapped out the visible fashioning of the world, Questioned the process of his thoughts or made A theorised diagram of mind and life. " "Savitri-361 Handbook Handbook1&2 of The Synthesis of Yoga Handbook 1 & 2 of The Life Divine Handbook 1 & 2 of The Mother Handbooks 1&2 of Savitri (The above eight Handbooks partly fulfill The Mother's requirement that those who want to do Her work must have a thorough knowledge of Sri Aurobindo . A thorough knowledge on The Mother and Sri Aurobindo can be gained from within by development of sevenfold concentrations and from without by extensive study and practice of Their Teachings.) The Life Divine in brief Central Truth of Integral Yoga Satyavan's Yoga Savitri's Yoga The Central Truth of Savitri or The Divine Love The Integral Yoga & Sanatana Dharma Changing of the (Finite) world with the Tune of the Infinite The Mother's children are ready for Cellular Transformation The Earth's future and injunction issued to the Sadhaka of Integral Yoga Tracing the Root formula of Divine Life Main Formula of Integral Yoga Six elements of Perfection Central Truth of Divine Life Central Truth of Integral Education The Bhagavad Gita and Integral Yoga The Spiritual History of Earth Savitri Summery (webpage) "Yoga develops power, it develops it even when we do not desire or consciously aim at it; and power is always a double-edged weapon which can be used to hurt or destroy as well as to help and save. Be it also noted that all destruction is not evil." Sri Aurobindo CWSA-23/The Synthesis of Yoga/p-300 “Intellectually, I don’t at all believe in taking others’ misfortunes upon oneself- that’s childish. But certain vibrations in the world must be accepted, exhausted and transformed. Inwardly, that’s the work I have been doing all my life- consciously, gloriously. But now it’s on a purely physical level, independent of all the realities of other worlds: it is in the body, you see. And this has given me a key, one of the necessary keys to the Work .” The Mother The Mother’s Agenda/Vol-3/p-303 The Synthesis of Yoga book proposes that all written truth and living Spiritual teachers are partial guides and secure effective narrow practice respectively. In the life of a twice-born Soul, their presence is reinforced and complemented by awakening the ‘the eternal Veda secret in the heart of every man’ and awakening of the inner Guru , Jagad Guru and Supreme Guru who dwells in his universalised Psychic heart centre. Or his heart's worship is extended either " to the divine Teacher within (Primary Source) or to the human Master (Secondary Source) in whom the divine Wisdom is embodied,... " Savitri book proposes that the Psychic being in the heart centre is greater than God and Guru and it can change individual and collective destiny. (Refer: CWSA-23/The Synthesis of Yoga/p-57, 55, 61, CWSA-19/Essays on the Gita/p-415, Savitri-375) “Meanwhile certain general lines have to be formed which may help to guide the thought and practice of the sadhaka . But these must take as much as possible the form of general truths, general statements of principle, the most powerful broad directions of effort and development rather than a fixed system which has to be followed as a routine. All Shastra is the outcome of past experience and a help to future experience. It is an aid and a partial guide. It puts up signposts, gives the names of the main roads and the already explored directions, so that the traveller may know whither and by what paths he is proceeding." Sri Aurobindo CWSA-23/The Synthesis of Yoga/p-57

The Central Truth ofIntegral Education "It is only when after long and persistent concentration or by other means the veil of the mind is rent or swept aside, only when a flood of light breaks over the awakened mentality, jyotirmaya brahman , and conception gives place to a knowledge-vision in which the Self is as present, real, concrete as a physical object to the physical eye, that we possess in knowledge; for we have seen. After that revelation, whatever fadings of the light, whatever periods of darkness may afflict the soul, it can never irretrievably lose what it has once held. The experience is inevitably renewed and must become more frequent till it is constant; when and how soon depends on the devotion and persistence with which we insist on the path and besiege by our will or our love the hidden Deity." Sri Aurobindo CWSA-23/The Synthesis of Yoga/p-305 “It (Concentration) is to bring back all the scattered threads of consciousness to a single point, a single idea. Those who can attain perfect attention succeed in everything they undertake; they will always make a rapid progress. And this kind of concentration can be developed exactly like the muscles; one may follow different systems, different methods of training. Today we know that the most pitiful weakling, for example, can with discipline become as strong as anyone else. One should not have a will which flickers out like a candle... The will, concentration must be cultivated ; it is a question of method, of regular exercise. If you will, you can... But the thought “What’s the use?” must not come in to weaken the will. The idea that one is born with a certain character and can do nothing about it is a stupidity.” (The Mother's above message can be compared with "sometimes full of some divine afflatus or more than ordinary manifestation of the Godhead which is indeed present in all, even in the weakest or most clouded living being, " The Synthesis of Yoga-741) The Mother The Mother's Centenary Works/Vol-4/p-5 The Central Truth of Integral Education “Many times in his writings, particularly in The Synthesis of Yoga, Sri Aurobindo warns us against the imaginings of those who believe they can do sadhana without rigorous self-control and who heed all sorts of inspirations, which lead them to a dangerous imbalance where all their repressed, hidden, secret desires come out into the open under the pretence of liberation from ordinary conventions and ordinary reason.”²⁶ The Mother “It is only by increasing that control that he (a Sadhaka of integral Yoga) can move towards perfection, — and it is only by developing soul-power that he can reach it. Nature-power in him has to become more and more completely a conscious act of soul, a conscious expression of all the will and knowledge of spirit. Prakriti has to reveal itself as shakti of the Purusha .”²⁷ Sri Aurobindo “He does not abandon the animal reactions and enjoyments, but more lucidly, finely and sensitively mentalises them. This he does even on his normal and his lower levels, but, as he develops, he puts his lower being to a severer test , begins to demand from it on pain of rejection something like a transformation: that is the mind’s way of preparing for a spiritual life still beyond it.”¹⁰ Sri Aurobindo “This character of our actually realised being and therefore our Yoga (integral Yoga) imposes on us certain limitations and primary difficulties which can only be overcome by (1) divine help or (2) an arduous practice , and in reality (3) only by the combination of both these aids.”⁴¹ Sri Aurobindo Concentration is defined as ‘the bringing to its full intensity and the mastered and self-directed employment of that energy of being in us for a definite end.’¹ To renounce all types of earthly enjoyments is the general cause of increase of concentration power, samyama . The purpose and necessity of Concentration is to trace the cycle of self-oblivion and self-discovery in Ignorance and Knowledge for the joy of Nature and Spirit. Exclusive concentration is the frontal pragmatic power of concentration in a limited superficial surface working of the all-inclusive Integral Concentration; it is much like that power of our human mentality which is absorbed in a particular object and in a particular work and seems to use so much part knowledge and partial ideas that are necessary for it by forgetting his totality or rest of himself. But it is all the time a part and portion of an indivisible concentration in us that has done all the work that has to be done and seen all thing that has to be seen. This ability of exclusive concentration is rightly held to be one of the greatest powers of the human mind and it is only a supreme self-possessing Knowledge which can thus be powerful to limit itself in the act and yet work out perfectly all its intentions through that apparent Ignorance. Integral education proposes ⁴⁹ that if one does not practice self-control, then one is identified as an animal. If he controls his lower Nature through the practice of Self-control, then he is identified as a man. If he transforms his lower Nature through the descent of Divine Force, then he is identified as God. If intellect is purified, then a student of integral Education or a Sadhaka of integral Yoga can practice self-control. This self-control will be spontaneous and rigorous if his Psychic being in the heart or the Spiritual Being above the head open. In integral Concentration, his self-control will be spontaneously absolute. ⁴³ Integral Education proposes sevenfold concentrations, out of which the first four are exclusive mental concentrations and the last three are beyond the mental concentrations. a) Education through first Exclusive Concentration: “Then science and reason careless of the soul Could iron out a tranquil uniform world, Aeonic seekings glut with outward truths And a single-patterned thinking force on mind, Inflicting Matter’s logic on Spirit’s dreams A reasonable animal make of man And a symmetrical fabric of his life.” Savitri-255 “Ideals, systems, sciences, poems, crafts Tirelessly there perished and again recurred, Sought restlessly by some creative Power; But all were dreams crossing an empty vast.” Savitri-642 “The mind is a thing that dwells in diffusion, in succession; it can only concentrate on one thing at a time and when not concentrated runs from one thing to another very much at random. Therefore it has to concentrate on a single idea, a single subject of meditation, a single object of contemplation, a single object of will in order to possess or master it, and this it must do to at least the temporary exclusion of all others.”³¹ Sri Aurobindo “The first step in concentration must be always to accustom the discursive mind to a settled unwavering pursuit of a single course of connected thought on a single subject and this it must do undistracted by all lures and alien calls on its attention. Such concentration is common enough in our ordinary life, but it becomes more difficult when we have to do it inwardly without any outward object or action on which to keep the mind; yet this inward concentration is what the seeker of knowledge must effect.”³² Sri Aurobindo “Studies strengthen the mind and turn its concentration away from the impulses and desires of the vital. Concentrating on study is one of the most powerful ways of controlling the mind and the vital; that is why it is so important to study.”³³ The Mother The first immediate approach towards the realisation of the slow pace of Education in the active mind¹⁵ is the development of (first) exclusive concentration, one form of the self-gathering of the power of Tapas, ¹⁸ which is defined as the complete absorption in the objective world by an entire separation¹² from the true Self; this practical self-oblivion without essential and binding self-ignorance is the nature of exclusive concentration; out of this concentration, the secret of the material world is revealed, in recent times it has justified itself by the many immense and innumerable minute discoveries of Modern Science.²⁴ The limitation of this first exclusive concentration is that it erects a wall of exclusion limiting itself to a single field, domain, or habitation in the movement so that it is aware only of that and unaware of all the rest. Thus, a principle of self-limiting knowledge has emerged which culminates in a positive and effective potential Education which manifests as the genius of an artist, Scientist, Sportsman, Administrator, Educationist. They are identified as the elite of the society. A seeker of Truth utilises the faculty of first exclusive concentration towards calling down the spaceless Infinity to the limited space of his surrounding world and self-expansion in the form of manifestation of objective Divine Work with the aid of three gunas. For a Sadhaka of Integral Yoga, the outer small space of habitation can be utilised as a means of concentration of the highest descent of the Divine Force. b) Education through Second Exclusive Concentration: “Its solitude greatened her human hours” Savitri-14 “At last the traveller in the paths of Time Arrives on the frontiers of eternity.” Savitri-23 “Absorbed no more in the moment-ridden flux Where mind incessantly drifts as on a raft Hurried from phenomenon to phenomenon, He abode at rest in indivisible Time. As if a story long written but acted now, In his present he held his future and his past, Felt in the seconds the uncounted years And saw the hours like dots upon a page.” Savitri-33 “Inheritor of the brief animal mind, Man, still a child in Nature’s mighty hands In the succession of the moments lives; To a changing present is his narrow right; His memory stares back at phantom past, The future flees before him as he moves; He sees imagined garments, not a face.” Savitri-53 “It leaves two giant letters void of sense While without sanction turns the middle sign Carrying an enigmatic universe, As if a present without future or past Repeating the same revolution’s whirl Turned on its axis in its own Inane.” Savitri-56 “It (Overmind) can immortalise a moment's work:” Savitri-85, “Absorbed in the present act, the fleeting days, None thought to look beyond the hour’s gains, Or dreamed to make this earth a fairer world, Or felt some touch divine surprise his heart.” Savitri-145 “It (Spiritual Being) sees the hurrying crowd of moments stream Towards the still greatness of a distant hour." (Timeless state) Savitri-160 “His little hour is spent in little things… Time has he none to turn his eyes within And look for his lost self and his dead soul.” Savitri-164-65 “She hopes by the creative act’s release To o’erleap sometimes the gulf she cannot fill To heal awhile the wound of severance, Escape from the moment’s prison of littleness And meet the Eternal’s wide sublimities In the uncertain time-field portioned here. Almost she nears what never can be attained; She shuts eternity into an hour And fills a little soul with the Infinite; The Immobile leans to the magic of her call; She stands on a shore in the Illimitable, Perceives the formless Dweller in all forms And feels around her infinity’s embrace.” Savitri-177 “She has lured the Eternal into arms of Time.” Savitri-178 “But now she turns to break the oblivious spell, Awakes the sleeper on the sculptured couch; She finds again the Presence in the form And in the light that wakes with him recovers A meaning in the hurry and trudge of Time, And through this mind that once obscured the soul Passes a glint of unseen deity.” Savitri-182 “No silent peak is found where Time can rest.” Savitri-197 "A touch supreme surprised his hurrying heart," Savitri-237 “Labours for the hour and not for eternity And trades its gains to meet the moment’s call:” Savitri-240 “Two firmaments of darkness and of light Opposed their limits to the spirit’s walk; It moved veiled in from Self’s infinity In a world of beings and momentary events Where all must die to live and live to die.” Savitri-287-288 “Attracting into time the timeless Light, Imprisoning eternity in the hours, This they (bright gods of Thought) have planned, to snare the feet of Truth In an aureate net of concept and of phrase And keep her captive for the thinker’s joy In his little world built of immortal dreams:” Savitri-274 “The moments there were pregnant with all time.” Savitri-301 “The moment’s thought inspired the passing act.” Savitri-325, “A marriage with eternity divinised Time.” Savitri-327 “His day is a moment in perpetual Time; He is the prey of the minutes and the hours.” Savitri-336 “Immortal movements touched the fleeting hours.” Savitri-352 “Each minute was a throb of beauty’s heart; The hours were tuned to a sweet-toned content” Savitri-355 “That a diviner Force might enter life, A breath of Godhead greaten human time.” Savitri-366 “A moment passed that was eternity’s ray, An hour began, the matrix of new Time.” Savitri-399 “In the immutable ideal world One human moment was eternal made.” Savitri-411 “This now remained with her, her heart’s constant scene.” Savitri-412 “In his floating house upon the sea of Time The regent sits at work and never rests: He is a puppet of the dance of Time; He is driven by the hours, the moment’s call Compels him with the thronging of life’s need And the babel of the voices of the world.” Savitri-478 “The hurried servant senses answer apace To every knock upon the outer doors, Bring in time’s visitors, report each call, Admit the thousand queries and the calls And the messages of communicating minds And the heavy business of unnumbered lives And all the thousandfold commerce of the world.” Savitri-478-79 “A portion of us lives in present Time, A secret mass in dim inconscience gropes; Out of the inconscient and subliminal Arisen, we live in mind’s uncertain light And strive to know and master a dubious world Whose purpose and meaning are hidden from our sight.” Savitri-484 (Savitri said) “All means are held good to catch a single beam, Eternity sacrificed for a moment’s bliss: Yet for joy and not for sorrow earth was made And not as a dream in endless suffering Time.” Savitri-629 (Death said) “Hope not to call God down into his life. How shalt thou (Savitri) bring the Everlasting here? There is no house for him in hurrying Time” Savitri-644 “I (Savitri) claim from Time my will’s eternity, God from his moments.” Savitri-652 “And love and joy overtake fleeing Time.” Savitri-664 The second exclusive concentration¹⁹ is a contemplation on the present without past and future. Then there is development of second exclusive concentration, which is defined as to preoccupy and limit oneself with the mental knowledge of the present which is hurriedly changing from moment to moment in a helpless succession of events, forms, phenomena and actions, oblivious of the successive past and future happenings except that of memory that holds little and vague inference of future; through this concentration, the objective experience of the ever-changing present environment is realised through a superficial movement of consciousness; thus, the man is practically and dynamically the man of moments; future is withheld from his possession; identifies himself solely in the name and personality of the present narrow existence, lives only in his immediate and outward work and problem and ignorant of his limitation of past births and Spirit’s unending future or put aside the whole infinite course of Time and his rest of total Self and Nature. Yet all the time this existence in the present moment is not the real or the whole truth of his being, but only a practical or pragmatic mental construction for the purposes of the superficial movement of his life and within its limits and he recovers partially from this restriction by linking together the succession of moments, the succession of points of Space, the successions of forms and movements in Time and Space which are beyond his control and comprehension. This second exclusive concentration is 'ignorant but capable of seeking for knowledge and finding it at least in a series of mental representations which may be made clues to the true truth and, more and more refined and illuminated and rendered transparent by the influence, the infiltration and the descent of the light from above, prepare the intelligence for opening to the capacity of true knowledge.' ⁴⁵ The superficial or the apparent man can dissolve this partial concentration of living from moment to moment and go back from its present action at any time to the consciousness of the larger Self and he can only do it to some extent in exceptional conditions of his mentality or, more permanently and completely, as the fruit of a long and arduous self-training, self-deepening, self-heightening and self-expansion. His objective in life is to exist consciously in eternity, in the truth of the indivisibility of Time, in the indivisibility of Force and substance and not in the bondage of the hour and become a patient trustee of the slow eternal Time. The real truth of his being is a time-transcending eternity and living in the whole infinite course of triple Time, but not to a definite succession of moments and all the past, present and future are perfectly stored in every detail in the all-retaining integral Consciousness⁶ within him. This second exclusive concentration, 'can neither live in the infinite time consciousness nor command any direct and real power of the triple time knowledge. The mind of ignorance (or second exclusive concentration) lives, not in the indivisible continuity of time, but successively in each moment. It has a vague sense of the continuity of self and of an essential continuity of experience, a sense of which the source is the deeper self within us, but as it does not live in that self, also it does not live in a true time continuity, but only uses this vague but still insistent awareness as a background, support and assurance in what would otherwise be to it a constant baseless flux of its being. In its practical action its only support other than its station in the present is the line left behind by the past and preserved in memory, the mass of impressions deposited by previous experience and, for the future, an assurance of the regularity of experience and a power of uncertain forecast founded partly upon repeated experience and well-founded inference and partly on imaginative construction and conjecture.' ⁴⁴ Their Divine Will is to utilise time for the preparation of Divine descent, both during success and failure, happiness and sorrow, and opportunities and difficulties. A seeker of Truth utilises this second exclusive concentration towards calling down the Timeless Eternity to the slipping moments . The Synthesis of Yoga book proposes a Sadhaka to become ‘virginally creative at each moment.’³⁰ For a Sadhaka of integral Yoga, the present moment can be utilised as a means of a brief descent of the highest Divine Force. So through the practice of second exclusive concentration, the reception of brief Supramental touch is practicable. “It (child Soul) can only near and touch, it cannot hold;” Savitri-179, (A developing Soul can receive brief Supramental touch.) “There man can visit but there he cannot live.” Savitri-659 (all man can visit Supramental world for a brief period.) A sadhaka of integral Yoga will also remember these two directives of the Mother with reference to our relation with time: (1) "The perfection of this endless variety of relationships between man and God throughout the history of the world is an unutterable wonder. Yet all this together is but a second in the total manifestation of the Divine. " (2) "For if at each moment, you expect to be uplifted and drawn towards the Divine, He will come and uplift you, and He will be there, very near, nearer and nearer. " The Mother's Agenda/Vol-1/Undated 1957 c) Education through Third Exclusive Concentration: “A heavenlier function with a finer mode Lit with its grace man’s outward earthliness; The soul’s experience of its deeper sheaths No more slept drugged by Matter’s dominance. …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-27-28 “He (Jijnasu ) is a smallness trying to be great, An animal with some instincts of a god, … His hope a star above a cradle and grave. And yet a greater destiny may be his, For the eternal Spirit is his truth.” Savitri-78 “A pilgrim of the everlasting Truth, Our measures cannot hold his measureless mind; He has turned from the voices of the narrow realm And left the little lane of human Time.” Savitri-80 “Where Space is a vast experiment of the soul, In an immaterial substance linked to ours In a deep oneness of all things that are, The universe of the Unknown arose.” Savitri-95 “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 “Yet can the mind of man receive God’s light, The force of man can be driven by God’s force, Then is he a miracle doing miracles.” Savitri-457-458 “This is the little surface of man’s life. He is this and he is all the universe; He scales the Unseen, his depths dare the Abyss; A whole mysterious world is locked within. Unknown to himself he lives a hidden king Behind rich tapestries in great secret rooms; An epicure of the spirit’s unseen joys, He lives on the sweet honey of solitude:” Savitri-479 “A reasoning animal willed and planned and sought; He stood erect among his brute compeers, He built life new, measured the universe, Opposed his fate and wrestled with unseen Powers, Conquered and used the laws that rule the world, And hoped to ride the heavens and reach the stars, A master of his huge environment. Now through Mind’s windows stares the demigod Hidden behind the curtains of man’s soul: (Psychic being) He has seen the Unknown, looked on Truth’s veilless face; A ray has touched him from the eternal sun; Motionless, voiceless in foreseeing depths, He stands awake in Supernature’s light And sees a glory of arisen wings And sees the vast descending might of God.” Savitri-622 “Thus arises the attraction and, it would seem, the necessity of the principle of exclusive concentration which plays so prominent a part in the specialised schools of Yoga; for by that concentration we can arrive through an uncompromising renunciation of the world at an entire self-consecration to the One on whom we concentrate.”⁴ Sri Aurobindo “The effective fullness of our concentration on the one thing needful to the exclusion of all else will be the measure of our self-consecration to the One who is alone desirable. But this exclusiveness will in the end exclude nothing except the falsehood of our way of seeing the world and our will’s ignorance.”³⁴ Sri Aurobindo “A long, difficult stage of constant effort, energism, austerity of the personal will, tapasya has ordinarily to be traversed before a more decisive stage can be reached in which a state of self-giving of all the being to the Supreme and the Supreme Nature can become total and absolute .”⁴⁷ Sri Aurobindo “A quietude and stillness is imposed on the body, on the active life-soul of desire and ego, on the external mind, while the sattwic nature by stress of meditation, by an exclusive concentration of adoration, by a will turned inward to the Supreme, strives to merge itself in the spirit.”¹⁴ Sri Aurobindo “Do what I explained to you yesterday — make your brain work by studying regularly and systematically; then during the hours when you are not studying, your brain, having worked enough, will be able to rest and it will be possible for you to concentrate in the depths of your heart and find there the psychic source; with it (finding of Psychic being) you will become conscious of both gratitude and true happiness.”³³ The Mother Concentration on subjective inner world by exclusion of concentration on the objective outer world and by exclusion of concentration on the present moment is identified as third exclusive concentration. This world is identified as the outer body or sheath or Kosha of God. The Self that holds this outer body is known as the universal or cosmic Self. Behind this outer sheath there exist multiple subtle sheaths, mystic inner Spaces whose influence can purify, transform and perfect the external world. And then, the third exclusive concentration⁸ or reverse movement of first exclusive concentration,²² is defined as the complete absorption in the objective means or instruments of Education in finding the subjective Being or concentrates exclusively on the concealed inner being by quieting¹³ the frontal active prakriti and subjective experience of the ever-modified subtle mental states of its personality. This third exclusive concentration 'is conscious that the knowledge of all things is hidden within it or at least somewhere in the being, but as if veiled and forgotten, and the knowledge comes to it not as a thing acquired from outside, but always secretly there and now remembered and known at once to be true, — each thing in its own place, degree, manner and measure.' ⁴⁵ Increase of third exclusive concentration gives birth to increase of consecration, which is identified as central truth of Integral Yoga. Thus we are able to link the central truth of integral Education with the central truth of Integral Yoga. Exclusive concentration on subliminal being might throw strong light on the large inner life and extend vastly the powers of human beings and it might lead towards an independent and radical Spiritual realisation but it would not be by itself an integral valid solution of truth of individual existence or lead us successfully to the integral knowledge of Reality which is something beyond the One and the Many, containing both and aware of both. The third exclusive concentration can be utilised further for unfolding the part knowledge of the Brahman. (1) either through concentration of the One in itself to the exclusion of the Many; one can plunge by a trance of exclusive concentration into a mystic sleep²⁹ state by a subjective abolition of cosmic forces or pass abruptly in waking Mind into a state belonging to the supreme Superconscience (2) or of the Many in their own action to the exclusion of the all-awareness of the One, (3) or of the individual being absorbed in his own self to the exclusion of both of the One and the rest of the Many who are then to him separated units not included in his direct awareness, (4) or again there may intervene all the above three separative active consciousness in a separative movement; but this takes place not in the true self, but in the active Prakriti . This third exclusive concentration is utilised to find the true physical being, true vital being, true mental being and the Psychic being. For a Sadhaka of Integral Yoga, the third exclusive concentration can be utilised for a brief descent of the Highest Divine Force. d) Education through Fourth Exclusive Concentration: “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” Savitri-53-54 “A voyager upon uncharted routes Fronting the viewless danger of the Unknown, Adventuring across enormous realms, He broke into another Space and Time.” Savitri-91 “All ocean lived within a wandering drop, A time-made body housed the Illimitable.” Savitri-101 “A little joy and knowledge satisfied This little being tied into a knot And hung on a bulge of its environment, A little curve cut off in measureless Space, A little span of life in all vast Time.” Savitri-148-149 “Almost she nears what never can be attained; She shuts eternity into an hour And fills a little soul with the Infinite; The Immobile leans to the magic of her call; She stands on a shore in the Illimitable, Perceives the formless Dweller in all forms And feels around her infinity’s embrace.” Savitri-177 “Unending Space was beaten into a curve, Indivisible Time into small minutes cut, The infinitesimal massed to keep secure The mystery of the Formless cast into form.” Savitri-266-67 “A timeless Spirit was made the slave of the hours; The Unbound was cast into a prison of birth To make a world that Mind could grasp and rule.” Savitri-268 “There consciousness was a close and single weft; The far and near were one in spirit-space, The moments there were pregnant with all time.” Savitri-301 “Self’s vast spiritual silence occupies Space; Only the Inconceivable is left, Only the Nameless without space and time:” Savitri-310 “The splendid youth of Time has passed and failed; Heavy and long are the years our labour counts” Savitri-345 “Time, life and death were passing incidents Obstructing with their transient view her sight, Her sight that must break through and liberate the god Imprisoned in the visionless mortal man. The inferior nature born into ignorance Still took too large a place, it veiled her self And must be pushed aside to find her soul.” Savitri-487 “She crossed through spaces of a secret self And trod in passages of inner Time.” Savitri-490 “He is Eternity lured from hour to hour, He is infinity in a little space:” Savitri-516 “Only when Eternity takes Time by the hand, Only when infinity weds the finite’s thought, Can man be free from himself and live with God.” Savitri-516 “In endless Time her soul reached a wide end, The spaceless Vast became her spirit’s place.” Savitri-523 “The world is but a spark-burst from its light, All moments flashes from its Timelessness, All objects glimmerings of the Bodiless That disappear from Mind when That is seen.” Savitri-548 “The infinite holds the finite in its arms, Time travels towards revealed eternity.” Savitri-623 “A mute Delight regards Time’s countless works: To house God’s joy in things Space gave wide room, To house God’s joy in self our souls were born.” Savitri-630 “Time thrills to the sapphics of her amour-song And Space fills with a white beatitude.” Savitri-632 “Is not the spirit immortal and absolved Always, delivered from the grasp of Time? Why came it down into the mortal’s Space?” Savitri-653 “He glimpses eternity, touches the infinite, He meets the gods in great and sudden hours, He feels the universe as his larger self, Makes Space and Time his opportunity To join the heights and depths of being in light, In the heart’s cave speaks secretly with God.” Savitri-659 "Without care for time, without fear for space, surging out purified from the flames of the ordeal, we shall fly without stop towards the realisation of our goal, the supramental victory."⁵⁰ The Mother “By concentration upon the Idea the mental existence which at present we are breaks open the barrier of our mentality and arrives at the state of consciousness, the state of being, the state of power of conscious-being and bliss of conscious-being to which the Idea corresponds and of which it is the symbol, movement and rhythm. Concentration by the Idea is, then, only a means, a key to open to us the superconscient planes of our existence; a certain self-gathered state of our whole existence lifted into that superconscient truth, unity and infinity of self-aware, self-blissful existence is the aim and culmination; and that is the meaning we shall give to the term Samadhi .”³⁵ Sri Aurobindo “For our concentration on the Eternal will be consummated by the mind when we see constantly the Divine in itself and the Divine in ourselves, but also the Divine in all things and beings and happenings. It will be consummated by the heart when all emotion is summed up in the love of the Divine, — of the Divine in itself and for itself, but love too of the Divine in all its beings and powers and personalities and forms in the Universe. It will be consummated by the will when we feel and receive always the divine impulsion and accept that alone as our sole motive force; but this will mean that, having slain to the last rebellious straggler the wandering impulses of the egoistic nature, we have universalised ourselves and can accept with a constant happy acceptance the one divine working in all things. This is the first fundamental siddhi of the integral Yoga.”³⁶ Sri Aurobindo This concentration is the outcome of the fusion of the above three¹⁷ exclusive concentrations. This is a concentration of separative active consciousness in a separative movement and this takes place not in true self, but in the untransformed active Prakriti. It does not prevent the full emergence and working of the whole conscious being behind the Ignorance, but a working in the conditions chosen and self-limited on nature for a special purpose. This power of self-limitation for a particular working, instead of being incompatible with the Integral Concentration, is precisely one of the powers we should expect to exist among the manifold energies of the Infinite. In this concentration, the present moment is utilised in linking the subjective Time with the objective Space or in this concentration self-concentration and self-expansion are reconciled. So, space and time are initially reconciled in the fourth exclusive concentration and finally in integral concentration. Integral Yoga proposes to use time and space as a means of the highest descent of Divine Force. e) Education through Essential Concentration: “Absorbed no more in the moment-ridden flux Where mind incessantly drifts as on a raft Hurried from phenomenon to phenomenon, He abode at rest in indivisible Time. As if a story long written but acted now, In his present he held his future and his past, Felt in the seconds the uncounted years And saw the hours like dots upon a page.” Savitri-33 “All we attempt in this imperfect world, Looks forward or looks back beyond Time's gloss To its pure idea and firm inviolate type In an absolute creation's flawless skill.” Savitri-108 “All that we seek for is prefigured there And all we have not known nor ever sought Which yet one day must be born in human hearts That the Timeless may fulfil itself in things.” Savitri-176 “A fire to call eternity into Time, Make body’s joy as vivid as the soul’s, Earth she would lift to neighbourhood with heaven, Labours life to equate with the Supreme And reconcile the Eternal and the Abyss.” Savitri-196 “In its deep lotus home her being sat As if on concentration’s marble seat, Calling the mighty Mother of the worlds To make this earthly tenement her house.” Savitri-528 “Eliminate the falsity of the thought with its imperfect mental constructions, its arrogant assertions and denials, its limited and exclusive concentrations; a greater faculty of knowledge is behind that can open to the true Truth of God and the soul and Nature and the universe.”³⁷ Sri Aurobindo " In our Yoga very often the Power descends from above and opens the Ajnachakra first, then the others in order. But it is perhaps the safest to open by concentration the heart-lotus first so as to have the psychic influence from the beginning... The psychic cannot lose its consciousness in the enjoyment of experiences; when it is in free action, it has the unfailing discrimination of which you speak. It has besides no push to outward enjoyment, though it has Ananda. It is the vital that is carried away by enjoyment and carries away with it the mind and other lower parts — and it can also cover up the psychic; but then what happens is not that the psychic loses its own.”⁴ ⁶ Sri Aurobindo The second instrument of swift Psychic⁹ Education in Ignorance is the development of Essential Concentration, which is defined as the entire self-absorption in the essence of its own being through deeper self-oblivion of outward things. There are the dynamic function and pragmatic creative values of the Essential concentration, but what concerns us in our present inquiry is to learn from its way of action the exact character and nature of this deeper and larger cognition and how it is related to true knowledge of Self. Its main character is a knowledge by the direct contact of consciousness with its object or of consciousness with other consciousness; but in the end we discover that this concentration is an outcome of an Integral Concentration, a translation of it into a separative awareness of things. The superficial or apparent man with his active self-oblivion cannot go back at will to the real man within; he can do it to some extent during exceptional or abnormal or supernormal moments of his life. This essential concentration will carry one behind the surface physical nature and one will enter vast domain of subtle physical, subtle vital and subtle mental world and consciousness will undulate between Superconscient Silence and Inconscient torpor for purification and transformation action. In essential concentration, action need not bind or limit a liberated Soul, it binds or limits only the surface constructed personality. It is only by going back from surface physical mind to the Psychic or Spiritual Consciousness that vision, knowledge and cognition of triple time and transcendence of this attachment to present moment are wholly possible. He can get out of this moment-cognition of second exclusive concentration into a status of cognition of the eternal of essential concentration proper to the true consciousness by breaking the imprisonment in moment³ with its limitations of sensation, memory, inference and conjecture. If we go deeper within to discover the essential concentration, then we can see that it is not a particular part of us but the whole man who is doing the action and this action depends on our whole character, temperament, all our past, not the past of this life only, but in other lives and not only our past but past, present and predestined future of ourselves and the world are the determinants of work. This concentration gives one the capacity⁴⁰ to move consciousness from the nether Inconscient Sheath to the highest Bliss Sheath. f) Education through Multiple Concentrations: “A flaming warrior from the eternal peaks Empowered to force the door denied and closed Smote from Death’s visage its dumb absolute And burst the bounds of consciousness and Time.” Savitri-21 “Affiliated to cosmic Space and Time And paying here God’s debt to earth and man A greater sonship was his divine right.” Savitri-22 “All the deep cosmic murmur falling still, He lives in the hush before the world was born, His soul left naked to the timeless One.” Savitri-80 “Across the unfolding of the seas of self Appeared the deathless countries of the One. A many-miracled Consciousness unrolled Vast aim and process and unfettered norms, A larger Nature’s great familiar roads.” Savitri-91 “In this passage from a deaf unknowing Force To struggling consciousness and transient breath A mighty Supernature waits on Time. The world is other than we now think and see, Our lives a deeper mystery than we have dreamed; Our minds are starters in the race to God, Our souls deputed selves of the Supreme.” Savitri-169 “Almost she nears what never can be attained; She shuts eternity into an hour And fills a little soul with the Infinite; The Immobile leans to the magic of her call; She stands on a shore in the Illimitable, Perceives the formless Dweller in all forms And feels around her infinity’s embrace.” Savitri-177 “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 “At the beginning of each far-spread plane Pervading with her power the cosmic suns She (Divine Mother) reigns, inspirer of its multiple works And thinker of the symbol of its scene.” Savitri-295 “Something thou (King Aswapati) 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 “The Spirit’s white neutrality became A playground of miracles, a rendezvous For the secret powers of a mystic Timelessness: It (Spirit) made of Space a marvel house of God, It poured through Time its works of ageless might, Unveiled seen as a luring rapturous face The wonder and beauty of its Love and Force.” Savitri-326-327 “Nameless the austere ascetics without home Abandoning speech and motion and desire Aloof from creatures sat absorbed, alone, Immaculate in tranquil heights of self On concentration’s luminous voiceless peaks, World-naked hermits with their matted hair Immobile as the passionless great hills Around them grouped like thoughts of some vast mood Awaiting the Infinite’s behest to end.” Savitri-382 “His soul must be wider than the universe And feel eternity as its very stuff, Rejecting the moment’s personality Know itself older than the birth of Time, Creation an incident in its consciousness,” Savitri-537 “Then stretches the boundless finite’s last expanse, The cosmic empire of the Overmind, Time’s buffer state bordering Eternity, Too vast for the experience of man’s soul:” Savitri-660 “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.” Savitri-665 “We may hear clear and luminous teachings about the Self from philosophers or teachers or from ancient writings; we may by thought, inference, imagination, analogy or by any other available means attempt to form a mental figure or conception of it; we may hold firmly that conception in our mind and fix it by an entire and exclusive concentration; but we have not yet realised it, we have not seen God. It is only when after long and persistent concentration or by other means the veil of the mind is rent or swept aside, only when a flood of light breaks over the awakened mentality, jyotirmaya brahman , and conception gives place to a knowledge-vision in which the Self is as present, real, concrete as a physical object to the physical eye, that we possess in knowledge; for we have seen.”³⁸ 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. Held by it, each spontaneously works itself out, not through a separate act of will, but by the general force of consciousness behind it; if to us there seems to be a concentration of divine Will and Knowledge in each, it is a multiple and equal and not an exclusive concentration, and the reality of it is rather a free and spontaneous working in a self-gathered unity and infinity. The soul which has risen to the divine Samadhi participates in the measure of its attainment in this reversed condition of things, — the true condition, for that which is the reverse of our mentality is the truth. It is for this reason that, as is said in the ancient books, the man who has arrived at Self-possession attains spontaneously without the need of concentration in thought and effort the knowledge or the result which the Idea or the Will in him moves out to embrace.”³⁹ Sri Aurobindo “Brahman always reveals himself to us in three ways, within ourselves, above our plane, around us in the universe. Within us, there are two centres of the Purusha , the inner Soul through which he touches us to our awakening; there is the Purusha in the lotus of the heart which opens upward all our powers and the Purusha in the thousand-petalled lotus whence descend through the thought and will, opening the third eye in us, the lightnings of vision and the fire of the divine energy.”²¹ Sri Aurobindo The third instrument of swifter Spiritual Education in Knowledge is the development of Multiple¹¹ Concentration, the method of the totalising or global Overmental¹⁶ awareness, which is defined as a greater concentration or self-absorption in the universalised Self for greater world action. With the expansion of subtle physical, subtle vital and subtle mental sheath, the consciousness is universalised and one feels the whole universe is within him and enters the greater creation, action and ananda of universal proportion. This global consciousness includes the coexistence of both the static being of Purusha and dynamic action of Prakriti, the soul and its instruments, the Self and the dynamisms of the Self-Power, atmashakti: it can then embrace its manifestation with a larger Consciousness free from the previous Nature’s limitation and oblivion of the indwelling Spirit. This concentration reconciles all the planes of consciousness from the nether Inconscient Sheath to the highest Bliss Sheath. Through this opening of third mysterious eye, Arjuna of the Gita was able to see the Viswarupa , the universal vision of multiple concentration as described in the Gita , chapter 11. Through this opening of the third mysterious eye, the Death God of Savitri could see the Divine Mother Savitri in Her Viswarupa , whose Light could penetrate his body and his 'darkness muttered perishing in her blaze.'⁴¹ g) Education through All-inclusive Integral Concentration: “The Maker shall recast us and impose A plan of godhead on the mortal’s mould Lifting our finite minds to his infinite, Touching the moment with eternity.” Savitri-67, “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 “The moments stretched towards the eternal Now, The hours discovered immortality, But, satisfied with their sublime contents, On peaks they ceased whose tops half-way to Heaven Pointed to an apex they could never mount, To a grandeur in whose air they could not live.” Savitri-238 “August and few the sovereign Kings of Thought Have made of Space their wide all-seeing gaze Surveying the enormous work of Time: A breadth of all-containing Consciousness Supported Being in a still embrace…. A great all-ruling Consciousness is there…” Savitri-271 “Its inexhaustible acts in a timeless Time, A space that is its own infinity.” Savitri-298 “One moment fill with thy eternity, Let thy infinity in one body live, All-Knowledge wrap one mind in seas of light, All-Love throb single in one human heart.” Savitri-345 “The Immortal bound to earth’s mortality Appearing and perishing on the roads of Time Creates God’s moment by eternity’s beats.” Savitri-447 “She passed beyond Time into eternity, Slipped out of space and became the Infinite;” Savitri-555 “She was Time and the dreams of God in Time; She was Space and the wideness of his days. From this she rose where Time and Space were not; The superconscient was her native air, Infinity was her movement’s natural space; Eternity looked out from her on Time.” Savitri-557 “The infinite holds the finite in its arms, Time travels towards revealed eternity.” Savitri-623 “All Time is one body, Space a single look: There is the Godhead’s universal gaze And there the boundaries of immortal Mind: The line that parts and joins the hemispheres Closes in on the labour of the Gods Fencing eternity from the toil of Time.” Savitri-660-61 “The Truth supreme, vast and impersonal Fits faultlessly the hour and circumstance, Its substance a pure gold ever the same But shaped into vessels for the spirit’s use, Its gold becomes the wine jar and the vase.” Savitri-662-63 “There Time dwelt with eternity as one; Immense felicity joined rapt repose.” Savitri-678 “But when the phantom flame-edge fails undone, Then never more can space or time divide The lover from the loved; Space shall draw back Her great translucent curtain, Time shall be The quivering of the spirit’s endless bliss.” Savitri-684 "There is a being beyond the being of mind, An Immeasurable cast into many forms, A miracle of the multitudinous One, There is a consciousness mind cannot touch, Its speech cannot utter nor its thought reveal. It has no home on earth, no centre in man, Yet is the source of all things thought and done, The fount of the creation and its works, It is the origin of all truth here," Savitri-705 “An exclusive concentration, or even a succession of concentrations of that kind, can be in his complex work only a temporary convenience; it has to be abandoned as soon as its utility is over. An all-inclusive concentration is the difficult achievement towards which he (a Sadhaka of integral Yoga) must labour…Concentration is indeed the first condition of any Yoga, but it is an all-receiving concentration that is the very nature of the integral Yoga.”² Sri Aurobindo “What we can be aware of is, first, its original self-concentration which we endeavour to realise as the indivisible One; secondly, the diffusion and apparent disintegration of all that was concentrated in its unity which is the Mind’s conception of the universe; and thirdly, its firm self-extension in the Truth-consciousness which contains and upholds the diffusion and prevents it from being a real disintegration, maintains unity in utmost diversity and stability in utmost mutability, insists on harmony in the appearance of an all-pervading strife and collision, keeps eternal cosmos where Mind would arrive only at a chaos eternally attempting to form itself. This is the Supermind, the Truth-consciousness, the Real-Idea which knows itself and all that it becomes.”²⁵ Sri Aurobindo "“Brahman is in all things, all things are in Brahman , all things are Brahman ” is the triple formula of the comprehensive Supermind, a single truth of self-manifestation in three aspects which it holds together and inseparably in its self-view as the fundamental knowledge from which it proceeds to the play of the cosmos."⁴² Sri Aurobindo Integral Concentration is a Consciousness that rests on the One, the Divine and acts in all His creation. In this concentration, a new Time and a new Space are activated and reconciled.⁴⁸ The last instrument of swiftest Supramental Education is the development of Integral Concentration, which is capable of an integral, comprehensive, multiple,²³ infinite self-concentration. It is further defined as entire absorption in the three poises⁷ of Self or a triune realisation; (1) that is Self is in all things, which is the basis of our Psychic individuality in the universal, (2) all things are within the Self, which is the basis of our Spiritual oneness in difference and (3) all things are made up of the stuff of Self, which is the basis of our Supramental oneness with all. Self-control, which begins with the purification of intellect, becomes rigorous with the emergence of Psychic Being and Spiritual Being²⁶ and becomes absolute⁴³ with the emergence of Supramental Consciousness. This integral Concentration's ' time consciousness therefore will be different from that of the mental being, not swept helplessly on the stream of the moments and clutching at each moment as a stay and a swiftly disappearing standpoint, but founded first on its eternal identity beyond the changes of time, secondly on a simultaneous eternity of Time in which past, present and future exist together for ever in the self-knowledge and self-power of the Eternal, thirdly , in a total view of the three times as one movement singly and indivisibly seen even in their succession of stages, periods, cycles, last — and that only in the instrumental consciousness — in the step by step evolution of the moments. It will therefore have the knowledge of the three times, trikaladristi , — held of old to be a supreme sign of the seer and the Rish i, —not as an abnormal power, but as its normal way of time knowledge.' ⁴⁵ In integral concentration, consciousness is universalised and space is no longer realised as separative existence in a small surrounding place, but it is extended to realise the whole earth. Or 'He (King Aswapati) broke into another Space and Time.' ⁴ ⁸ Or 'An hour began, the matrix of new Time.' ⁴ ⁸ An integral concentration is the basis of an entire harmonisation of life through the total transformation, unification, and integration of the Being and Nature and there would be no further need for a slow evolution counting many millenniums for each step, the halting and difficult evolution operated by Nature in the past in the unconscious creatures of the Ignorance. This concentration⁵ purifies, transforms, and perfects all the multiple planes of ten Sheaths on a large scale. Recapitulation: “Annulling an original nullity The Timeless took its ground in emptiness And drew the figure of a universe, That the spirit might adventure into Time And wrestle with adamant Necessity And the soul pursue a cosmic pilgrimage.” Savitri-622 “All our concentration is merely an image of the divine Tapas by which the Self dwells gathered in itself, by which it manifests within itself, by which it maintains and possesses its manifestation, by which it draws back from all manifestation into its supreme oneness.”²⁰ Sri Aurobindo “But you see, you see all the way I have come.... And I was born with a consciously prepared body – Sri Aurobindo was aware of that, he said it immediately the first time he saw me: I was born free. That is, from the spiritual standpoint: without any desire. Without any desire and attachment. And, mon petit, if there is the slightest desire and the slightest attachment, it's IMPOSSIBLE to do this work. A vital like a warrior, with an absolute self-control ⁴³ (the vital of this present incarnation was sexless – a warrior), an absolutely calm and imperturbable warrior – no desires, no attachments .... Since my earliest childhood, I have done things which, to the human consciousness, are "monstrous"; my mother went so far as to tell me that I was a real "monster," because I had neither attachments nor desires. If I was asked, "Would you like to do this?" I answered, "I don't care." If people were nasty to me, or if people died or went away, it left me absolutely calm – and so: "You're a monster, you have no feelings." And with that preparation ... It's eighty-six years since I came here, mon petit! For thirty years I worked with Sri Aurobindo consciously, without letup, night and day. We shouldn't be in a hurry.”²⁸ The Mother The supreme integrality of the Brahman holds all these seven states or powers of its concentration together as a single indivisible Being looking at all itself in manifestation with a simultaneous triple self-vision. Thus, radical transformation through Nature’s method of triple movement of (1) ascent of Consciousness to realise the Being, (2) widening of the field and base through the descent of Consciousness and (3) integration of Being and Becoming are realised. The integral emergence of total Consciousness is the ultimate goal of the evolving Nature. The old inconscient foundation of our body is made subtle, plastic, pure and conscious by the inflow of light and awareness from above and its depths annexed to the heights of the Spirit through rapid development of the Truth-consciousness. There must be achieved a new Spiritual height, wideness, depth, subtlety, and intensity of our consciousness, of its substance, its force, its sensibility, an elevation, expansion, integral capacity of our being, and an assumption of mind and all that is below mind into that larger existence. OM TAT SAT References: 1: CWSA-23/The Synthesis of Yoga/p-530, 2: CWSA-23/The Synthesis of Yoga/p-78, 3: “The true consciousness within is not unaware of its past; it holds it there, not necessarily in memory but in being, still active, living, ready with its fruits, and sends it up from time to time in memory or more concretely in result of past action or past causes to the superficial conscious being, —that is indeed the true rationale of what is called Karma. It is or can be aware too of the future, for there is somewhere in the inner being a field of cognition open to future knowledge, a prospective as well as a retrospective Time-sense, Time-vision, Time-perception; something in it lives indivisibly in the three times and contains all their apparent divisions, holds the future ready for manifestation within it. Here, then, in this habit of living in the present, we have a second absorption, a second exclusive concentration which complicates and farther limits the being, but simplifies the apparent course of the action by relating it not to the whole infinite course of Time, but to a definite succession of moments.” CWSA-21/The Life Divine/p-606, 4: CWSA-23/The Synthesis of Yoga/p-73, 5: “Sometimes, all of a sudden, I see myself as a FORMIDABLE concentration of power, pushing, pushing, pushing in an inner concentration to pass through. It happens to me anywhere, any time, at any moment – I see a whole mass of consciousness gathered into a formidable power pushing, pushing, pushing to pass to the other side. When we have passed to the other side, all will be well.” The Mother’s Agenda/27th June, 1961, "But this experience with X was really interesting. I learned many things that day, many things ... If you concentrate long enough on any one point, you discover the Infinite (and in his own experience he found the infinite), what could be called your own Infinite. But this is not what WE want, not this; what we want is the direct and integral contact between the manifested universe and the Infinite out of which this universe has emerged. So then it is no longer an individual or personal contact with the Infinite, it’s a total contact. And Sri Aurobindo insists on this, he says that it’s absolutely impossible to have the transformation (not the contact, but the supramental transformation) without becoming universalized – that is the first condition. You cannot become supramental before being universal. And to be universal means to accept everything, be everything, become everything – really to accept everything. And as for all those who are shut up in a system, even if it belongs to the highest regions of thought, it is not THAT." The Mother's Agenda/20.09.1960, 6: “An integral consciousness with a multiform dynamic experience is essential for the complete transformation of our nature.” CWSA-23/The Synthesis of Yoga/p-114, 7: “If the defect of our mentality, if its need of exclusive concentration compels it to dwell on any one of these aspects of self-knowledge to the exclusion of the others, if a realisation imperfect as well as exclusive moves us always to bring in a human element of error into the very Truth itself and of conflict and mutual negation into the all-comprehending unity, yet to a divine supramental being, by the essential character of the supermind which is a comprehending oneness and infinite totality, they must present themselves as a triple and indeed a triune realisation.” CWSA-21/The Life Divine/p-166, 8: “To be alone with oneself or alone with the Divine, to walk apart with God and his devotees, to entrench oneself in the single self-ward endeavour of the mind or Godward passion of the heart is the trend of these Yogas. The problem is solved by the excision of all but the one central difficulty which pursues the one chosen motive-force; into the midst of the dividing calls of our nature the principle of an exclusive concentration comes sovereignly to our rescue.” CWSA-23/The Synthesis of Yoga-77, “In our view the Spirit, the Self is the fundamental reality of existence; but an exclusive concentration on this fundamental reality to the exclusion of all reality of Mind, Life or Matter except as an imposition on the Self or unsubstantial shadows cast by the Spirit might help to an independent and radical spiritual realisation but not to an integral and valid solution of the truth of cosmic and individual existence.” CWSA-21/The Life Divine/p-679-80, 9: “His being is not shut into the succession of the moments, but has the full power of the past and ranges seemingly through the future: not shot in the limiting ego and personal mind, but lives in the freedom of the universal, in God and in all beings and things; not in the dull density of the physical mind, but in the light of the self and the infinity of the spirit.” CWSA-24/The Synthesis of Yoga/p-839, 10: CWSA-22/The Life Divine/p-744, 11: “Held by it, each spontaneously works itself out, not through a separate act of will, but by the general force of consciousness behind it; if to us there seems to be a concentration of divine Will and Knowledge in each, it is a multiple and equal and not an exclusive concentration, and the reality of it is rather a free and spontaneous working in a self-gathered unity and infinity. The soul which has risen to the divine Samadhi participates in the measure of its attainment in this reversed condition of things, — the true condition, for that which is the reverse of our mentality is the truth. It is for this reason that, as is said in the ancient books, the man who has arrived at Self-possession attains spontaneously without the need of concentration in thought and effort the knowledge or the result which the Idea or the Will in him moves out to embrace.” CWSA-23/The Synthesis of Yoga/p-322, 12: “In other words, the mental being has put away from himself by exclusive concentration the dynamic aspect of consciousness, has taken refuge in the static and built a wall of non-communication between the two; between the passive and the active Brahman a gulf has been created and they stand on either side of it, the one visible to the other but with no contact, no touch of sympathy, no sense of unity between them.” CWSA-23/The Synthesis of Yoga/p-402, 13: “The difficulty is created by the exclusive concentration of the mental being on its plane of pure existence in which consciousness is at rest in passivity and delight of existence at rest in peace of existence.” CWSA-23/The Synthesis of Yoga/p-406, 14: CWSA-24/The Synthesis of Yoga/p-688, 15: “If it is not there in all its sides, we have the imperfections or perversions of the type, a mere intellectuality or curiosity for ideas without ethical or other elevation, a narrow concentration on some kind of intellectual activity without the greater needed openness of mind, soul and spirit, or the arrogance and exclusiveness of the intellectual shut up in his intellectuality, or an ineffective idealism without any hold on life, or any other of the characteristic incompletenesses and limitations of the intellectual, religious, scientific or philosophic mind. These are stoppings short on the way or temporary exclusive concentrations, but a fullness of the divine soul and power of truth and knowledge in man is the perfection of this Dharma or Swabhava, the accomplished Brahminhood of the complete Brahmana.” CWSA-24/The Synthesis of Yoga/p-744, 16: “Overmind in its descent reaches a line which divides the cosmic Truth from the cosmic Ignorance; it is the line at which it becomes possible for Consciousness-Force, emphasising the separateness of each independent movement created by Overmind and hiding or darkening their unity, to divide Mind by an exclusive concentration from the overmental source.” CWSA-21/The Life Divine/p-300, 17: “Or again there may be or there may intervene at a certain point some general rule of exclusive concentration, operative in all these three directions, a concentration of separative active consciousness in a separative movement; but this takes place not in the true self, but in the force of active being, in Prakriti.” CWSA-21/The Life Divine-602, 18: “An exclusive concentration on or in a single subject or object or domain of being or movement is not a denial or departure from the Spirit’s awareness, it is one form of the self-gathering of the power of Tapas . But when the concentration is exclusive, it brings about a holding back behind it of the rest of self-knowledge.” CWSA-21/The Life Divine/p-604, 19: “Here, then, in this habit of living in the present, we have a second absorption, a second exclusive concentration which complicates and farther limits the being, but simplifies the apparent course of the action by relating it not to the whole infinite course of Time, but to a definite succession of moments.” CWSA-21/The Life Divine- 606, “There is a minor pragmatic use of exclusive concentration on the surface which may also give us an indication in spite of its temporary character. The superficial man living from moment to moment plays, as it were, several parts in his present life and, while he is busy with each part, he is capable of an exclusive concentration, an absorption in it, by which he forgets the rest of himself, puts it behind him for the moment, is to that extent self-oblivious. The man is for the moment the actor, the poet, the soldier or whatever else he may have been constituted and formed into by some peculiar and characteristic action of his force of being, his Tapas, his past conscious energy and by the action which develops from it.” CWSA-21/The Life Divine-607, “This power of exclusive concentration is not confined to absorption in a particular character or type of working of one’s larger self, but extends to a complete self-forgetfulness in the particular action in which we happen at the moment to be engaged.” CWSA-21/The Life Divine/p-609, “The mental man thinks and acts in a radius determined by the smallness or largeness of his mentality and of its experience. The range of the supramental man will be all the earth and all that lies behind it on other planes of existence. And finally the mental man thinks and sees on the level of the present life , though it may be with an upward aspiration, and his view is obstructed on every side. His main basis of knowledge and action is the present with a glimpse into the past and ill-grasped influence from its pressure and a blind look towards the future. He bases himself on the actualities of the earthly existence, first on the facts of the outward world, — to which he is ordinarily in the habit of relating nine tenths if not the whole of his inner thinking and experience, — then on the changing actualities of the more superficial part of his inner being. As he increases in mind, he goes more freely beyond these to potentialities which arise out of them and pass beyond them; his mind deals with a larger field of possibilities: but these for the most part get to him a full reality only in proportion as they are related to the actual and can be made actual here, now or hereafter. The essence of things he tends to see, if at all, only as a result of his actualities, in a relation to and dependence on them, and therefore he sees them constantly in a false light or in a limited measure. In all these respects the supramental man must proceed from the opposite principle of truth vision.” CWSA-24/The Synthesis of Yoga/p-837-838, 20: CWSA-23/The Synthesis of Yoga/p-320, 21: CWSA-24/The Synthesis of Yoga/p-596, 22: “It is to be noted also that in order to remove the veil of the Ignorance the conscious Force of being in us uses a reverse action of its power of exclusive concentration; it quiets the frontal movement of Prakriti in the individual consciousness and concentrates exclusively on the concealed inner being, — on the Self or on the true inner, psychic or mental or vital being, the Purusha , — to disclose it. But when it has done so, it need not remain in this opposite exclusiveness; it can resume its integral consciousness or a global consciousness which includes both being of Purusha and action of Prakriti , the soul and its instruments, the Self and the dynamisms of the Self-Power, atmasakti : it can then embrace its manifestation with a larger consciousness free from the previous limitation, free from the results of Nature’s forgetfulness of the indwelling Spirit.” CWSA-21/The Life Divine- 615, "By a reverse movement of the same Yoga we must transcend the limits of phenomenal nature and recover the greater consciousness by which we can live in the Divine and the Eternal." CWSA-19/Essays on the Gita/p-311, "In the evolution of the soul back from Prakriti towards Purusha, the reverse order has to be taken to the original Nature-evolution, and that is how the Upanishads and the Gita following and almost quoting the Upanishads state the ascending order of our subjective powers. “Supreme, they say,” beyond their objects “are the senses, supreme over the senses the mind, supreme over the mind the intelligent will: that which is supreme over the intelligent will, is he,” — is the conscious self, the Purusha." CWSA-19/Essays on the Gita/p-98, "The soul which has risen to the divine Samadhi participates in the measure of its attainment in this reversed condition of things , — the true condition, for that which is the reverse of our mentality is the truth. It is for this reason that, as is said in the ancient books, the man who has arrived at Self-possession attains spontaneously without the need of concentration in thought and effort the knowledge or the result which the Idea or the Will in him moves out to embrace." CWSA-23/The Synthesis of Yoga/p-322, "To rid the prana of desire and incidentally to reverse the ordinary poise of our nature and turn the vital being from a troublesomely dominant power into the obedient instrument of a free and unattached mind, is then the first step in purification." CWSA-24/The Synthesis of Yoga/p-659, "But when we would rise above to a higher divine life we must loosen the force of the ego and eventually get rid of it — as for the lower life the development of ego, so for the higher life this reverse movement of elimination of the ego is indispensable. To see our actions as not our own but those of the divine Shakti working in the form of the lower Prakriti on the inferior levels of the conscious being, helps powerfully towards this change." CWSA-24/The Synthesis of Yoga/p-762, "The supermind in its completeness reverses the whole order of the mind’s thinking. It lives not in the phenomenal, but in the essential, in the self, and sees all as being of the self and its power and form and movement, and all the thought and the process of the thought in the supermind must also be of that character." CWSA-24/The Synthesis of Yoga/p-844, "Mind has to make room for another consciousness which will fulfil Mind by transcending it or reverse and so rectify its operations after leaping beyond it: the summit of mental knowledge is only a vaulting-board from which that leap can be taken. The utmost mission of Mind is to train our obscure consciousness which has emerged out of the dark prison of Matter, to enlighten its blind instincts, random intuitions, vague perceptions till it shall become capable of this greater light and this higher ascension. Mind is a passage, not a culmination." CWSA-21/The Life Divine/p-136, 23: “This Ignorance is, as we have seen, really a power of the Knowledge to limit itself, to concentrate itself on the work in hand, an exclusive concentration i n practice which does not prevent the full existence and working of the whole conscious being behind, but a working in the conditions chosen and self-imposed on the nature. All conscious self-limitation is a power for its special purpose, not a weakness; all concentration is a force of conscious being, not a disability. It is true that while the Supermind is capable of an integral, comprehensive, multiple, infinite self-concentration, this is dividing and limited; it is true also that it creates perverse as well as partial and, in so far, false or only half- true values of things: but we have seen the object of the limitation and of this partiality of knowledge; and the object being admitted, the power to fulfil it must be admitted also in the absolute force of the absolute Being.” CWSA-21/The Life Divine/p-616, 24: “The material interpretation of existence was the result of an exclusive concentration, a preoccupation with one movement of Existence, and such an exclusive concentration has its utility and is therefore permissible; in recent times it has justified itself by the many immense and the innumerable minute discoveries of physical Science. But a solution of the whole problem of existence cannot be based on an exclusive one-sided knowledge; we must know not only what Matter is and what are its processes, but what mind and life are and what are their processes, and one must know also spirit and soul and all that is behind the material surface: only then can we have a knowledge sufficiently integral for a solution of the problem… Such a preoccupation of exclusive concentration may lead to a fruitful scrutiny which sheds much light on Mind and Life, but cannot result in a total solution of the problem.” CWSA-21/The Life Divine/p-679, 25: CWSA-21/The Life Divine/p-136-137, 26: TMCW (second edition)/Vol-10/p-15, 27: CWSA-24/The Synthesis of Yoga/p-631, 28: The Mother’s Agenda, March 28 1964, 29: “This is the first step only. Afterwards, the ordinary activities of the mind and sense must be entirely quieted in order that the soul may be free to ascend to higher states of consciousness and acquire the foundation for a perfect freedom and self-mastery. But Rajayoga does not forget that the disabilities of the ordinary mind proceed largely from its subjection to the reactions of the nervous system and the body. It adopts therefore from the Hathayogic system its devices of asana and pranayama , but reduces their multiple and elaborate forms in each case to one simplest and most directly effective process sufficient for its own immediate object. Thus it gets rid of the Hathayogic complexity and cumbrousness while it utilises the swift and powerful efficacy of its methods for the control of the body and the vital functions and for the awakening of that internal dynamism, full of a latent supernormal faculty, typified in Yogic terminology by the kundalinı, the coiled and sleeping serpent of Energy within. This done, the system proceeds to the perfect quieting of the restless mind and its elevation to a higher plane through concentration of mental force by the successive stages which lead to the utmost inner concentration or ingathered state of the consciousness which is called Samadhi. ” CWSA-23/The Synthesis of Yoga/p-36, “But if we plunge by a trance of exclusive concentration into a mystic sleep state or pass abruptly in waking Mind into a state belonging to the Superconscient, then the mind can be seized in the passage by a sense of the unreality of the cosmic Force and its creations; it passes by a subjective abolition of them into the supreme superconscience.” CWSA/21/The Life Divine/p-469, 30: CWSA-24/The Synthesis of Yoga/p-636-37, 31: CWSA-23/The Synthesis of Yoga/p-322, 32: CWSA-23/The Synthesis of Yoga/p-323, 33: TMCW-12/On Education/p-133, 34: CWSA-23/The Synthesis of Yoga/p-85, 35: CWSA-23/The Synthesis of Yoga/p-321, 36: CWSA-23/The Synthesis of Yoga/p-85, 37: CWSA-23/The Synthesis of Yoga/p-292, 38: CWSA-23/The Synthesis of Yoga/p-305, 39: CWSA-23/The Synthesis of Yoga/p-322, 40: “Our souls can climb into the shining planes, The breadths from which they came can be our home. His privilege regained of shadowless sight The Thinker entered the immortals’ air And drank again his pure and mighty source.” Savitri-263, 41: "A pressure of intolerable force Weighed on his unbowed head and stubborn breast; Light like a burning tongue licked up his thoughts, Light was a luminous torture in his heart, Light coursed, a splendid agony, through his nerves; His darkness muttered perishing in her blaze." Savitri-667, 41: Sri Aurobindo/CWSA-23/The Synthesis of Yoga/p-392, 42: CWSA-21/The Life Divine/p-149, 43: "Nevertheless, there is somewhere an absolute control, a real Ishwara . He is aware of it and knows that if he can find it, he will enter into control, become not only the passive sanctioning witness and upholding soul of her will, but the free powerful user and determiner of her movements . But this control seems to belong to another poise than the mentality. Sometimes he finds himself using it, but as a channel or instrument; it comes to him from above. It is clear then that it is supramental, a power of the Spirit greater than mental being which he already knows himself to be at the summit and in the secret core of his conscious being. To enter into identity with that Spirit must then be his way to control and lordship. He can do it passively by a sort of reflection and receiving in his mental consciousness, but then he is only a mould, channel or instrument, not a possessor or participant in the power. He can arrive at identity by an absorption of his mentality in inner spiritual being, but then the conscious action ceases in a trance of identity. To be active master of the nature he must evidently rise to some higher supramental poise where there is possible not only a passive, but an active identity with the controlling spirit. To find the way of rising to this greater poise and be self-ruler, Swarat, is a condition of his perfection." CWSA-24/The Synthesis of Yoga/p-637-638, “Integral tapasya: the whole being lives only to know and serve the Divine.... Perfect tapasya : that which will reach its goal.” The Mother/TMCW-14/Words of the Mother-II/p-45, 44: CWSA-24/The Synthesis of Yoga/p-889, 45: CWSA-24/The Synthesis of Yoga/p-886-887, 46: CWSA-30/Letters on Yoga-III/350-351, 47: Sri Aurobindo/CWSA-22/The Life Divine/p-963-964, 48: “He sees things not as one on the levels surrounded by the jungle of present facts and phenomena but from above, not from outside and judged by their surfaces, but from within and viewed from the truth of their centre; therefore he is nearer the divine omniscience… His being is not shut into the succession of the moments, but has the full power of the past and ranges seeingly through the future: not shut in the limiting ego and personal mind, but lives in the freedom of the universal, in God and in all beings and all things; not in the dull density of the physical mind, but in the light of the self and the infinity of the spirit. He sees soul and mind only as a power and a movement and matter only as a resultant form of the spirit. All his thought will be of a kind that proceeds from knowledge. He perceives and enacts the things of the phenomenal life in the light of the reality of the spiritual being and the power of the dynamic spiritual essence.” CWSA/24/The Synthesis of Yoga-839, “Its (Supermind’s) time consciousness too is itself infinite and maintains in itself at once in a vision of totalities and of particularities, of mobile succession or moment sight and of total stabilising vision or abiding whole sight what appears to us as the past of things, their present and their future.” CWSA-24/The Synthesis of Yoga/p-885 “Its (Supermind’s) time consciousness therefore will be different from that of the mental being, not swept helplessly on the stream of the moments and clutching at each moment as a stay and a swiftly disappearing standpoint, but founded first on its eternal identity beyond the changes of time, secondly on a simultaneous eternity of Time in which past, present and future exist together for ever in the self-knowledge and self-power of the Eternal, thirdly, in a total view of the three times as one movement singly and indivisibly seen even in their succession of stages, periods, cycles, last — and that only in the instrumental consciousness — in the step by step evolution of the moments. It will therefore have the knowledge of the three times, trikaladristi, — held of old to be a supreme sign of the seer and the Rishi , — not as an abnormal power, but as its normal way of time knowledge.” CWSA-24/The Synthesis of Yoga/p-886-887 “A voyager upon uncharted routes Fronting the viewless danger of the Unknown, Adventuring across enormous realms, He broke into another Space and Time .” Savitri-91 “They wondered at each other and rejoiced And wove affinity in a silent gaze. A moment passed that was eternity’s ray, An hour began, the matrix of new Time .” Savitri-399, 49: "We are here to give up all desires and to turn towards the Divine and to become conscious of the Divine. To realize and manifest the Divine in our life is the way, not to become animals, living like cats and dogs." The Mother/The Mother’s Agenda-30.03.1972, "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, 50: TMCW-15/Words of the Mother-III/p-97, 184, Download this WEB PAGE as a PDF file: INTEGRAL PHYSICAL EDUCATION "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." The Mother The Mother’s Agenda-January-1, 1962 INTEGRAL VITAL EDUCATION “But you see, you see all the way I have come...And I was born with a consciously prepared body—Sri Aurobindo was aware of that, he said it immediately the first time he saw me: I was born free. That is, from the spiritual standpoint: without any desire. Without any desire and attachment. And mon petit, if there is the slightest desire and the slightest attachment, it is IMPOSSIBLE to do this work... A vital like a warrior, with an absolute self-control (the vital of this present incarnation was sexless—a warrior), an absolutely calm and imperturbable warrior—no desires, no attachments...Since my earliest childhood, I have done things which, to human consciousness, are “monstrous;” my mother went so far as to tell me that I was a real “monster,” because I had neither attachments nor desires. If I was asked, “Would you like to do this?” I answered, “I don’t care.” If people were nasty to me, or if people died or went away, it left me absolutely calm—and so: “You are a monster, you have no feelings.” And with that preparation... It is eighty-six years since I came here, mon petit! For thirty years I worked with Sri Aurobindo consciously, without letup, night and day... We shouldn’t be in a hurry.” The Mother The Mother's Agenda-28th March-1964 INTEGRAL MENTAL EDUCATION "When I returned from Japan and we began to work together, Sri Aurobindo had already brought the supramental light into the mental world and was trying to transform the Mind. ‘It’s strange,’ he said to me, ‘it’s an endless work! Nothing seems to get done– everything is done and then constantly has to be done all over again.’ Then I gave him my personal impression, which went back to the old days with Theon: ‘It will be like that until we touch bottom.’ So instead of continuing to work in the Mind, both of us (I was the one who went through the experience ... how to put it? ... practically, objectively; he experienced it only in his consciousness, not in the body – but my body has always participated), both of us descended almost immediately (it was done in a day or two) from the Mind into the Vital, and so on quite rapidly, leaving the Mind as it was, fully in the light but not permanently transformed. The Mother The Mother's Agenda/ November 7, 1961 The Practice of Self-Control in the Gita “This Yoga of self-control by intelligent will must be rigorously, resolutely and continually practised without yielding to any discouragement by difficulty or failure until the bliss of Nirvana is securely possessed.” The Gita-6.23 The Gita’s Self-control through Personal Effort: ‘On this path no effort is lost, no obstacle prevails; even a little of this dharma delivers from the great fear.’ The Gita-2.40 ‘Yoga destroys all sorrow for him in whom the sleep and waking, the food, the play, the putting forth of effort in works are all yukta .’ The Gita-6.17 ‘By one who is not self-controlled, this Yoga is difficult to attain; but by the self-controlled, it is attainable by properly directed efforts.’ The Gita-6.36 ‘Those who have resort to Me as their refuge, those who turn to Me in their spiritual effort towards release from age and death (from the mortal being and its limitations), come to know that Brahman and all the integrality of the spiritual nature and the entirety of Karma .’ The Gita-7.29 ‘Whatever thou doest, whatever thou enjoyest, whatever thou sacrificest, whatever thou givest, whatever energy of tapasya , of the soul's will or effort, thou puttest forth, make it an offering unto Me.’ The Gita-9.27 ‘That askesis which is pursued under a clouded and deluded idea, performed with effort and suffering imposed on oneself or else with a concentration of the energy in a will to do hurt to others, that is said to be tamasic. ’ The Gita-17.19 ‘These five causes, O mighty-armed, learn of Me as laid down by the Sankhya for the accomplishment of all works. These five are the body, the doer, the various instruments, the many kinds of efforts, and last, the Fate.’ The Gita-18.13,14 ‘But that action which a man undertakes under the dominion of desire, or with an egoistic sense of his own personality in the action, and which is done with inordinate effort (with a great heaving and straining of the personal will to get at the object of desire), that is declared to be rajasic . The action undertaken from delusion (in mechanical obedience to the instincts, impulsions and unseeing ideas), without regarding the strength or capacity, without regarding the consequences, the waste of effort or injury to others, that action is declared to be tamasic .’ The Gita-18.24, 25

Silence Ripened Soul's Relationship with Child Soul Who is a Child Soul or developing Soul? : A Child Soul is having seven fold deformations, vicaras . They are identified as h atre d, disliking, scorn, repulsion, clinging, attachment and preference. He is having a profession, social duty, family obligation and religion. Sri Aurobindo proposes that they 'are natural, necessary, inevitable at a certain stage' of self development. “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." Who is a Ripened or Developed Soul? : " But the sadhaka of the Karmayoga will abandon this (above attributes) 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.” The sevenfold deformations, vicaras, are " to the Karmayogin ... 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.” How a Developed Soul relates himself with Developing Soul? In Savitri , we observe a considerable gulf between the feminine Avatara and Her followers, those who are destined to assist Avatara's Divine action. They are here identified as instruments and emanations. Desperate effort of Savitri to bridge the gulf between herself and her admirers: “A mind daring heavenly experiment, Growing towards some largeness they felt near, Testing the unknown’s bound with eager touch They still were prisoned by their human grain: They could not keep up with her tireless step; Too small and eager for her large-paced will, Too narrow to look with the unborn Infinite’s gaze Their nature weary grew of things too great.” Savitri-363 “For even the close partners of her thoughts Who could have walked the nearest to her ray, Worshipped the power and light they felt in her But could not match the measure of her soul.” Savitri-363 “Or longing with their self of life and flesh They clung to her for heart’s nourishment and support: The rest they could not see in visible light; Vaguely they bore her inner mightiness. Or bound by the senses and the longing heart, Adoring with a turbid human love, They could not grasp the mighty spirit she was Or change by closeness to be even as she. Some felt her with their souls and thrilled with her, A greatness felt near yet beyond mind’s grasp; To see her was a summons to adore, To be near her drew a high communion’s force.” Savitri-363-364 “So men worship a god too great to know, Too high, too vast to wear a limiting shape; They feel a Presence and obey a might, Adore a love whose rapture invades their breasts; To a divine ardour quickening the heart-beats, A law they follow greatening heart and life. Opened to the breath is a new diviner air, Opened to man is a freer, happier world:” Savitri-364 “Her will was puissant on their nature’s acts, Her heart’s inexhaustible sweetness lured their hearts, A being they loved whose bounds exceeded theirs; Her measure they could not reach but bore her touch, Answering with the flower’s answer to the sun They gave themselves to her and asked no more.” Savitri-364 “They felt a godhead and obeyed a call, Answered to her lead and did her work in the world; Their lives, their natures moved compelled by hers As if the truth of their own larger selves Put on an aspect of divinity To exalt them to a pitch beyond their earth’s. They felt a larger future meet their walk; She held their hands, she chose for them their paths: ” Savitri-364 “Some near approached, were touched, caught fire, then failed, Too great was her demand, too pure her force. Thus lighting earth around her like a sun, Yet in her inmost sky an orb aloof, A distance severed her from those most close. ” Savitri-366 "There is a confusion here. The Mother’s grace is one thing, the call to change another, the pressure of nearness to her is yet another. Those who are physically near to her are not so by any special grace or favour, but by the necessity of their work, — that is what everybody here refuses to understand or believe, but it is the fact: that nearness acts automatically as a pressure, if for nothing else, to adapt their consciousness to hers which means change, but it is difficult for them because the difference between the two consciousnesses is enormous especially on the physical level and it is on the physical level that they are meeting her in the work." Sri Aurobindo/27 April 1944/CWSA-32/The Mother with Letters on the Mother/p-501, "Yesterday evening I read something in the book.... Sri Aurobindo is writing to someone who said, "How lucky people are who live near the Mother. " "You don't know what you're talking about! " he replies. "To live in the Mother's physical presence is one of the most difficult things." Do you remember this passage? I didn't know he had written that. "Well, well ..." I thought. He writes, "It is hard to stay near her, because the difference between the physical consciousness of all you people and her physical consciousness is so enormous...." Indeed, that's what tires me out. That's what tires my body, because it is used to living in a certain rhythm, a universal rhythm... (silence) No one can imagine what it was, those thirty years I had (with Sri Aurobindo ) ... beyond all problems and difficulties; we went through every possible difficulty – and it was nothing, NOTHING. It was nothing, it was ... like a great harmonious orchestra. (silence) But ... it's clear that Matter must be rigorously hammered if it is to be made ready and able for this Transformation. (silence) And nothing, nothing imaginable in the eternal history of the universe can be compared to that shock (with Sri Aurobindo's departure): to have lived a perfect divine life as something completely natural and everyday, something OBVIOUS (it was never even in question), and then ... all of a sudden, physically – your base is snatched away. Well, to stay on after that! ... You just go, quite naturally: the base goes, you go." The Mother/The Mother's Agenda/January 9, 1962, A similar gulf is observed between Sri Aurobindo and His direct disciples: The Gulf between Sri Aurobindo and His direct disciples: “It (Savitri) heralds the Supermind. But I had a feeling (after reading the last chapter of Savitri) he (Sri Aurobindo ) had not completed his revision. When I read this, I felt it was not the end, just as when I read the last chapter of the “Yoga of Self-Perfection,” (of The Synthesis of Yoga) I felt it was not finished. He left it unfinished. And he said so. He said, “No, I will not go down to this mental level anymore.” But in Savitri’s case… (I didn’t look after it, you know), he had around him Purani, that Chinmayi, and… (what is his name) Nirod—they all swarmed around him. So I didn’t look after Savitri. I read Savitri two years ago (1961), I had never read it before. And I am so glad! Because I read it at the time I could understand it –and I realised that none of those people had understood ONE BIT of it.” The Mother/The Mother's Agenda/13th March-1963 “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, The difference between Avatar and His Instruments and Emanations and how they will be aware of their limitations and possibilities, is identified by Sri Aurobindo in the following two texts: “The natural attitude of the psychic being is to feel itself as the child, the son of God, the Bhakta; it is a portion of the Divine, one in essence, but in the dynamics of the manifestation there is always even in identity a difference. The Jivatman, on the contrary, lives in the essence and can merge itself in identity with the Divine; but it too, the moment it presides over the dynamics of the manifestation, knows itself as one centre of the multiple Divine, not as the Parameshwara. It is important to remember this distinction ; for, otherwise, if there is the least vital egoism, one may begin to think of oneself as an Avatara …” CWSA-28/Letters on Yoga/p-61, “But still the Vibhuti is not the Avatar; otherwise Arjuna, Vyasa, Ushanas would be Avatars as well as Krishna , even if in a less degree of the power of Avatarhood . The divine quality is not enough; there must be the inner consciousness of the Lord and Self governing the human nature by his divine presence. The heightening of the power of the qualities is part of the becoming, bhutagrama , (The Gita-8.19, 9.8) an ascent in the ordinary manifestation; in the Avatar there is the special manifestation, the divine birth from above, the eternal and universal Godhead descended into a form of individual humanity, atmanam srijami , (The Gita-4.7) and conscious not only behind the veil but in the outward nature.” CWSA/19/Essays on the Gita/p-161, An Avatara's outer Nature is Divinised from the birth or He is under the influence of Para-prakriti or Supreme nature from His birth, whereas an ordinary person's external life is controlled by the three Gunas of Apara-prakriti or lower Nature. By opening oneself to the Avatara's influence, one can liberate oneself from the influence of lower Nature and learn the lesson of Divine Work. This is the injunction ¹⁰⁵ issued in Savitri to the adult Soul that while experiencing swift individual Spiritual evolution, he will learn the lesson to live a life of hard toil patiently and reconcile it with slow evolving collectivity and drop all his separative identity by uniting more and more with the universal Divine. Thus, the gulf between developed and developing souls is bridged by the former becoming the slave of the latter. This also reminds us that in Earth’s Spiritual history, the gulf ("Splendidly alien to the mortal air.” Savitri-576) created between Divine Consciousness and ordinary human consciousness resulted in crucifixtion ¹⁰⁶ of the Lord Christ , which is also identified as the giant Spiritual fall of the Avatar. This physical crucifixion is also repeated in the life of successive Emanations and Avatars in a different manner. ¹⁰⁶ The Mother never found a suitable surrounding to pursue Her most difficult Subconscient transformation, which can be pursued only during deep meditation. ¹⁰ ⁸ A Sadhak of Integral Yoga must be well aware of the above developments and must be rightly related with the surrounding world through ‘secrecy and silence.’ ¹⁰⁷ There are seven guidelines issued to developed Souls, while relating to developing Souls. 1: Reconcile Sankhya and Yoga (The Gita's Guideline-1) : The mind is exclusive and mind will permit to pursuit of only one Yoga at a time. The Gita proposes to train the mind to develop double sincerity, through which Karma Yoga can be reconciled with Jnana Yoga. “Children (child Soul) speak of Sankhya and Yoga apart from each other, not the wise (ripened soul); if a man applies himself integrally to one, he gets the fruit of both.” The Gita-5.4, “This is the distinction made in the Gita between Sankhya and Yoga; both are necessary to an integral knowledge” CWSA-23/The Synthesis of Yoga/p-374, Integral Yoga proposes that if one is established in higher universalised Consciousness, then he can reconcile all the three Yogas of Karma, Jnana and Bhakti Yoga. “The full Yoga, Purna Yoga, means a fourfold path, a Yoga of knowledge for the mind, a Yoga of bhakti for the heart, a Yoga of works for the will and a Yoga of perfection for the whole nature. But, ordinarily, if one can follow wholeheartedly any one of these lines, one arrives at the result of all the four. For instance, by bhakti one becomes close to the Divine, becomes intensely aware of Him and arrives at knowledge, for the Divine is the Truth and the Reality; by knowing Him, says the Upanishads, one comes to know all. By bhakti also the will is led into the road of the works of love and the service of the Divine and the government of the nature and its acts by the Divine, and that is Karmayoga. By bhakti also comes spiritual change of the consciousness and the action of the nature which is the first step towards its transformation. So it is with all the other lines of the fourfold path.” Sri Aurobindo/CWSA-31/Letters on Yoga-IV/p-686-687 2: Do Not Disturb the Ignorant Child Soul (The Gita's Guideline-2): “Those who are bewildered by three modes of Nature, not knowers of the whole, let not the knowers of the whole, kritsnabinna , disturb their mental standpoint.” The Gita-3.29, “This, no doubt, is the root of the injunction imposed in the Gita (The Gita-3.29) 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, “Those who are bewildered by the modes, get attached to the modes and their works; dull minds, not knowers of the whole, let not the knower of the whole disturb them in their mental standpoint.” CWSA-19/Essays on the Gita/p-214, 3: Discourage premature collective activism (lokasangraha) and encouragement of Transformation of Nature: “Then there were the few—the rare individuals— who are ready to make the necessary effort to prepare themselves for the transformation and to attract the new forces, try to adapt matter, seek the means of expression and so forth. Those are ready for Sri Aurobindo’s Yoga. They are very few. There are even those who have the sense of sacrifice and are ready have a hard and difficult life, as long as it leads them or helps them towards this future transformation. But they should not, they should in no way try to influence others and make them share their own effort: that would be quite unjust – not only unjust, but extremely clumsy because it would alter the universal – or at least terrestrial – rhythm and movement, and instead of helping, it would cause conflicts and result in chaos.” The Mother Agenda/27th November, 1965, “To concentrate most on one’s own spiritual growth and experience is the first necessity of the sadhak — to be too eager to help others draws away from the inner work. There is also likely to be an overzeal and haste which clouds the discrimination and makes what help is given less effective than it should be. To grow in the spirit is the greatest help one can give to others, for then something flows out naturally to those around that helps them.” CWSA-31/Letters on Yoga-IV/p-317, “The idea of helping others is a subtle form of the ego. It is only the Divine Force that can help. One can be its instrument, but you should first learn to be a fit and egoless instrument.” CWSA-31/Letters on Yoga-IV/p-318, “The best way to help the world is to transform oneself by an integral and intensive yoga.” The Mother/TMCW-14/Words of The Mother-II/p-277, “Because men still imagine that in order to do anything useful, they must gather together in groups, it is the caricature (An exaggerated or distorted representation) of organisation…I know the conditions of the country (India). Even if one person could put himself faithfully at the disposal of the Truth, he could change the country and the world.” The Mother's Agenda/25th October 1967/19th April 1969, “Moreover, he who wants to do “intensive sadhana” must be able to isolate himself from his surroundings and, if necessary, to sit in deep meditation even on a battlefield in the midst of the roaring guns.” TMCW-14/Words of the Mother-II/p-47, “It seems to me that humanity has made some progress and the true victory must be won in life itself…You must know how to live alone with the Eternal and Infinite in the midst of all circumstances. You must know how to be free, with the Supreme as your companion, in the midst of all occupations. That is indeed the true victory.” The Mother/TMCW-3/Questions and Answers-1929/p-276, “It is not intended to supramentalise humanity at large, but to establish the principle of the supramental consciousness in the earth-evolution. If that is done, all that is needed will be evolved by the supramental Power itself. It is not therefore important that the mission should be widespread. What is important is that the thing should be done at all in however small a number; that is the only difficulty…It would therefore be a waste of time and energy which should be devoted to the preliminary work psychicisation and spiritualisation of the being and nature without which no supramentalisation is possible.” Sri Aurobindo/CWSA-28/Letters on Yoga-I/p-288-290, (The above letter hints that time and energy should be utilised exclusively for Psychic and Spiritual opening instead of spreading the Mission.) “All that [ideas such as “everything will soon be spiritualised”] is absurd. The descent of the supramental means only that the Power will be there in the earth consciousness as a living force just as the thinking mental and the higher mental are already there. But an animal cannot take advantage of the presence of the thinking mental Power or an undeveloped man of the presence of the higher mental Power — so too everybody will not be able to take advantage of the presence of the supramental Power. I have also often enough said that it will be at first for the few, not for the whole earth, — only there will be a growing influence of it on the earth life.” Sri Aurobindo/CWSA-28/Letters on Yoga-I/p-290 4: Self-discipline of Speech and Writing: “For writing, even more than for speaking, if you aspire to remain in the best attitude for advancing swiftly towards the Divine, you should make it a strict rule to speak (and even more to write) only what is absolutely indispensable. It is a marvellous discipline if you follow it sincerely.” The Mother/TMCW-14/Words of the Mother-II/p-207, “Knowledge is a child with its achievements; for when it has found out something, it runs about the streets whooping and shouting; Wisdom conceals hers for a long time in a thoughtful and mighty silence.” Sri Aurobindo/CWSA-12/Essays Divine and Human /p-436, “In Nescience began her mighty task, In Ignorance she pursues the unfinished work, For knowledge gropes, but meets not Wisdom’s face.” Savitri-135 “However, one should not think that the value of spoken words depends on the nature of the subject of conversation. One can talk idly on spiritual matters just as much as on any other, and this kind of idle talk may well be one of the most dangerous. For example, the neophyte is always very eager to share with others the little he has learnt. But as he advances on the path, he becomes more and more aware that he does not know very much and that before trying to instruct others, he must be very sure of the value of what he knows, until he finally becomes wise and realises that many hours of silent concentration are needed to be able to speak usefully for a few minutes . Moreover, where inner life and spiritual effort are concerned, the use of speech should be subjected to a still more stringent rule and nothing should be said unless it is absolutely indispensable. ” The Mother/TMCW-12/On Education/p-62-63, “It is always better not to listen to talks especially on so-called spiritual matters. Each one must follow his own way and the others have nothing to do with it.” The Mother/TMCW-14/p-204, “Not inexplicable certainly; it was the condition of silence of the mind to which he (Sri Aurobindo) had come by his meditation for 3 days with Lele in Baroda and which he kept for many months and indeed always thereafter, all activity proceeding on the surface; but at that time there was no activity on the surface. Lele told him to make namaskar to the audience and wait and speech would come to him from some other source than the mind. So in fact, the speech came, and ever since all speech, writing, thought and outward activity have so come to him from the same source above the brain-mind.” Sri Aurobindo/CWSA-36//Autobiographical Notes/p-111 5: In Silence Overhead Knowledge Descends: “In Silence is wisdom” — it is in the inner silence of the mind that true knowledge can come; for the ordinary activity of the mind only creates surface ideas and representations which are not true knowledge. Speech is usually only the expression of the superficial nature — therefore to throw oneself out too much in such speech wastes the energy and prevents the inward listening which brings the word of true knowledge.” Sri Aurobindo/CWSA-29/Letters on Yoga-II/p-159, "What is the true method for studying Sri Aurobindo’s works? (The Mother's reply) The true method is to read a little at a time, with concentration, keeping the mind as silent as possible, without actively trying to understand, but turned upwards, in silence, and aspiring for the light. Understanding will come little by little....And later, in one or two years, you will read the same thing again and then you will know that the first contact had been vague and incomplete, and that true understanding comes later, after having tried to put it into practice." The Mother's Centenary Works/Vol-12/On Education/p-204, "We sat together in silence for a few minutes, enjoying the company of our soul, and we witnessed the gates of Eternity opening wide before us.... It is in silence that the soul best expresses itself.... It is in the silence of complete identification with the Divine that true understanding is obtained... With words one can at times understand, but only in silence one knows..... Silence: the condition of the being when it listens to the Divine. " The Mother's Centenary Works/Vol-14/Words of the Mother-II/p-143, "In its might of irresponsible sovereignty It seized on speech to give those flamings shape, Made beat the heart of wisdom in a word And spoke immortal things through mortal lips. Or, listening to the sages of the woods, In question and in answer broke from her High strange revealings impossible to men, Something or someone secret and remote Took hold of her body for his mystic use, Her mouth was seized to channel ineffable truths, Knowledge unthinkable found an utterance." Savitri-553 6: Entire Definition of Child Soul and Adult Soul: ‘An ordinary religious teaching or philosophical doctrine is well enough satisfied to seize on certain great and vital aspects of truth and turn them into utilisable dogma and instruction, method and practice for the guidance of man in his inner life and the law and form of his action; it does not go farther, it does not open doors out of the circle of its own system, does not lead us out into some widest freedom and unimprisoned largeness. This limitation is useful and indeed for a time indispensable. Man bounded by his mind and will has need of a law and rule, a fixed system, a definite practice selective of his thought and action ; he asks for the single unmistakable hewn path hedged, fixed and secure to the tread, for the limited horizons, for the enclosed resting-places. It is only the strong and few who can move through freedom to freedom’ CWSA-19/Essays on the Gita/p-526-527, “To adopt a religion because one is born in that religion or because the people one loves and trusts practise that religion or because when one goes to a particular place where others pray and worship, one feels helped in one’s own prayer and worship, is not the sign of a very strong nature; I should say it is rather the sign of a weakness or at any rate of a lack of originality. ” The Mother/The Mother’s Centenary Works (second edition)/8/246, “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/p-210-11, “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: 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, “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, "The ego cannot see where it is being led; it revolts against the leading, loses confidence, loses courage. These failings would not matter; for the divine Guide within is not offended by our revolt , not discouraged by our want of faith or repelled by our weakness; he has the entire love of the mother and the entire patience of the teacher. " Sri Aurobindo/CWSA-23/The Synthesis of Yoga/p-64, A Sadhak of integral Yoga identifies desire as his greatest enemy. Complete union with the highest Divine is possible after exhausting all gross and subtle desires and attachments or 'He (King Aswapati) has exhausted now life’s surface acts,' (Savitri-133) or 'Now other claims had hushed in him (King's) their cry' (Savitri-316). “Therefore attachment and desire must be utterly cast out; there is nothing in the world to which we must be attached, not wealth nor poverty, nor joy nor suffering, nor life nor death, nor greatness nor littleness, nor vice nor virtue, nor friend, nor wife, nor children, nor country, nor our work and mission, nor heaven nor earth, nor all that is within them or beyond them." CWSA-23/The Synthesis of Yoga/p-329, “And in any society we should have all four types (Brahmin, Kshetriya, Vaisya and Shudra Soul Force), — even, for an example, if we create a purely productive and commercial society such as modern times have attempted, or for that matter a Shudra society of labour, of the proletariate such as attracts the most modern mind and is now being attempted in one part of Europe and advocated in others.” CWSA/19/Essays on the Gita-523, (The above message hints that disproportionate increase of proletariat in the world is a real threat to the survival human race.) “But whatever form it may take, however this grossness may be refined or toned down, whatever ethical or religious conceptions may be superadded, always the family is an essentially practical, vitalistic and economic creation. It is simply a larger vital ego, a more complex vital organism that takes up the individual and englobes him in a more effective competitive and cooperative life unit.” CWSA-25/The Human Cycle/p-161, “I don’t remember the context; but I suppose he [the writer of Yogic Sadhan ] means that when one has to escape from the lower dharma, one has often to break it so as to arrive at a larger one. E.g. social duties, paying debts, looking after family, helping to serve your country, etc. etc. The man who turns to the spiritual life, has to leave all that behind him often and he is reproached by lots of people for his Adharma. But if he does not do this Adharma, he is bound for ever to the lower life — for there is always some duty there to be done — and cannot take up the spiritual dharma or can do it only when he is old and his faculties impaired.” Sri Aurobindo/CWSA-28/Letters on Yoga-I/p-439 7: Developed Soul is free from all external standard and is guided only by Divine Will: “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 (Divine) 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/p-603, “It (the outer law of Spiritual community) is a disadvantage to the adult spirit ready to transcend the human formula because it is an external standard which seeks to impose itself on him from outside, and the condition of his perfection is that he shall grow from within and in an increasing freedom, not by the suppression but by the transcendence of his perfected individuality, not any longer by a law imposed on him that trains and disciplines his members but by the soul from within breaking through all previous forms to possess with its light and transmute his members.” CWSA-23/The Synthesis of Yoga/p-195, “And even if the Shastra is still a living thing and the best rule for the human average, the exceptional man, spiritual, inwardly developed, is not bound by that standard. He is called upon to go beyond the fixed line of the Shastra . For this is a rule for the guidance, control and relative perfection of the normal imperfect man and he has to go on to a more absolute perfection: this is a system of fixed dharmas and he has to learn to live in the liberty of the Spirit.” CWSA-19/Essays on the Gita/p-480, “But if oneness with others, oneness with truth is already the essence of the realised spiritual nature, there is no need of a law of truth or of love, — the law, the standard has to be imposed on us now because there is in our natural being an opposite force of separateness, a possibility of antagonism, a force of discord, ill-will, strife.” CWSA-22/The Life Divine/p-1033, “His life would be a movement in the steps of a spiritual liberty and largeness replacing the law of the mental idea and the law of vital and physical need and desire and the compulsion of a surrounding life; his life and action would be bound by nothing else than the Divine Wisdom and Will acting on him and in him according to its Truth-consciousness.” CWSA-22/The Life Divine/p-1040, “But what then shall be the secure base of an action which departs both from the guidance of desire and from the normal law? For the rule of desire has an authority of its own, no longer safe or satisfactory to us as it is to the animal or as it might have been to a primitive humanity, but still, so far as it goes, founded on a very living part of our nature and fortified by its strong indications; and the law, the Shastra has behind it all the authority of long established rule, old successful sanctions and a secure past experience. But this new movement is of the nature of a powerful adventure into the unknown or partly known, a daring development and a new conquest, and what then is the clue to be followed, the guiding light on which it can depend or its strong basis in our being? The answer is that the clue and support is to be found in man’s sraddha , his faith, his will to believe, to live what he sees or thinks to be the truth of himself and of existence.” CWSA-19/Essays on the Gita/p-479-480 OM TAT SAT References: 105: (Divine Mother said to King Aswapati) “Accept the difficulty and godlike toil, For the slow-paced omniscient purpose live.” Savitri-335-336, “She (Savitri) made herself the diligent serf of all,” Savitri-470, "So man 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-541 “Pitying our barren days; so dost thou (Savitri) serve Even as a slave might, yet art thou beyond” Savitri-562, “To be the master of the world would indeed be supreme felicity, if one were universally loved; but for that one would have to be at the same time the slave of all humanity.” SABCL-17/The Hour of God/p-142, “If thou canst not be the slave of all mankind, thou art not fit to be its master, and if thou canst not make thy nature as Vasishtha’s cow of plenty with all mankind to draw its wish from her udders, what avails thy leonine supermanhood?” SABCL-17/The Hour of God/p-95, “A spiritual or gnostic being would feel his harmony with the whole gnostic life around him, whatever his position in the whole. According to his place in it he would know how to lead or to rule, but also how to subordinate himself; both would be to him an equal delight: for the spirit’s freedom, because it is eternal, self-existent and inalienable, can be felt as much in service and willing subordination and adjustment with other selves as in power and rule.” CWSA-22/The Life Divine/p-1069, "All the action of the perfected soul will be even such a constant divine giving of itself and its powers, an outflowing of the knowledge, light, strength, love, joy, helpful shakti which it possesses in the Divine and by his influence and effluence on all around it according to their capacity of reception or on all this world and its creatures. That will be the complete result of the complete self-giving of the soul to the Master of our existence." CWSA/19/Essays on the Gita/p-490-491, 106: “Sri Aurobindo once said (jokingly, as it were), while talking with those around him (I was there and we were talking about Christianity and the "new Christ"), he told them, "Oh, if the new Christ comes, the Church will crucify him!"” The Mother’s Agenda-October-7, 1967, “The lack of the earth’s receptivity and the behavior of Sri Aurobindo’s disciples are largely responsible for what happened to his body. But one thing is certain: the great misfortune that has just beset us in no way affects the truth of his teaching. All he said is perfectly true and remains so. Time and the course of events will make this abundantly clear.” Feb-1951/Mother’s Agenda-Vol-1/P: 27, “That’s what made him (Sri Aurobindo’s) lose his eyesight, you know; his eyes were overstrained. I know it’s due to that, because I heard him say so. Once, they had brought him a stack of books to sign and other things and, unaware that he could be heard, he exclaimed, Oh, they want to make me blind! That’s how I knew his eyes were tired. He was indeed losing his sight. At the end, he couldn’t see a thing, he had to look at very close range.” Jan-12/1963/Mother’s Agenda/Vol-4/P-22-23, “All those who were in the courtyard below [Mother’s room] must have heard how we had to fight with Her to make Her eat a little.” [Original English] This fight over food (to mention only one) created a sharp conflict in Mother’s body; she was torn between their suggestions–“If you don’t eat, you’re going to die”-and the thrust of the Experience.” March-29/1972/The Mother’s Agenda/Vol-13/P-117 “Hard is the world-redeemer’s heavy task; The world itself becomes his adversary, Those he would save are his antagonists: This world is in love with its own ignorance, Its darkness turns away from the saviour light, It gives the cross in payment for the crown .” Savitri-448, “It is finished, the dread mysterious sacrifice, Offered by God’s martyred body for the world; Gethsemane and Calvary are his lot, He carries the cross on which man’s soul is nailed; His escort is the curses of the crowd; Insult and jeer are his right’s acknowledgment; Two thieves slain with him mock his mighty death.” Savitri-445, "August and pitiless in his calm outlook, Heightening the Eternal’s dreadful strategy, He measured the difficulty with the might And dug more deep the gulf that all must cross." Savitri-17 107: “We may say that here in India the reign of Intuition came first, intellectual Mind developing afterwards in the later philosophy and science. But in fact the mass of men at the time, it is quite evident, lived entirely on the material plane, worshipped the Godheads of material nature, sought from them entirely material objects. The effort of the Vedic mystics revealed to them the things behind through a power of inner sight and hearing and experience which was confined to a limited number of seers and sages and kept carefully secret from the mass of humanity secrecy was always insisted on by the mystics .” CWSA-28/Letters on Yoga-I/p-267, “A still deep sea, he laughs in rolling waves; Universal, he is all, — transcendent, none. To man’s righteousness this is his cosmic crime , Almighty beyond good and evil to dwell Leaving the good to their fate in a wicked world And evil to reign in this enormous scene.” Savitri-657, “All person perished in its namelessness.” Savitri-308, “Inconscient traders in bundles of contraries, They did what in others they would persecute; When their eyes looked upon their fellow’s vice, An indignation flamed, a virtuous wrath; Oblivious of their own deep-hid offence, Moblike they stoned a neighbour caught in sin. ” Savitri-209 “There is no necessity to reveal one’s plans and movements to those who have no business to know it, who are incapable of understanding or who would act as enemies or spoil all as a result of their knowledge. Secrecy is perfectly admissible and usual in spiritual matters except in special relations like that of the Shishya to the Guru. We do not let people outside know what is going on in the Ashram but we do not tell any lies about it either. Most Yogis say nothing about their spiritual experiences to others or not until long afterwards and secrecy was a general rule among the ancient Mystics. No moral or spiritual law commands us to make ourselves naked to the world or open up our hearts and minds for public inspection. Gandhi talked about secrecy being a sin but that is one of his many extravagances.” SABCL-26/On Himself/p-380, “The gnostic soul is not bound any more than the divine demoniac by the petty conventions and proprieties of the normal human life or the narrow rules through which it makes some shift to accommodate itself with the perplexing dualities of the lower nature and tries to guide its steps among the seeming contradictions of the world, to avoid its numberless stumbling-blocks and to foot with gingerly care around its dangers and pitfalls. The gnostic supramental life is abnormal to us because it is free to all the hardihoods and audacious delights of a soul dealing fearlessly and even violently with Nature, but yet is it the very normality of the infinite and all governed by the law of the Truth in its exact unerring process. It obeys the law of a self-possessed Knowledge, Love, Delight in an innumerable Oneness. It seems abnormal only because its rhythm is not measurable by the faltering beats of the mind, but yet it steps in a wonderful and transcendent measure." Sri Aurobindo/CWSA-23/The Synthesis of Yoga/p-503-504, “We may say that here in India the reign of Intuition came first, intellectual Mind developing afterwards in the later philosophy and science. But in fact the mass of men at the time, it is quite evident, lived entirely on the material plane, worshipped the Godheads of material nature, sought from them entirely material objects. The effort of the Vedic mystics revealed to them the things behind through a power of inner sight and hearing and experience which was confined to a limited number of seers and sages and kept carefully secret from the mass of humanity secrecy was always insisted on by the mystics. We may very well attribute this flowering of intuition on the spiritual plane to a rapid reemergence of the essential gains brought down from a previous cycle. If we analyse the spiritual history of India we shall find that after reaching this height there was a descent which attempted to take up each lower degree of the already evolved consciousness and link it to the spiritual at the summit. The Vedic age was followed by a great outburst of intellectual philosophy which yet took spiritual truth as its basis and tried to reach it anew, not through a direct intuitive or occult process as did the Vedic seers, but by the power of the mind’s reflective, speculative, logical thought; at the same time processes of Yoga were developed which used the thinking mind as a means of arriving at spiritual realisation, spiritualising this mind itself at the same time. Then followed an era of the development of philosophies and Yoga processes which more and more used the emotional and aesthetic being as the means of spiritual realisation and spiritualised the emotional level in man through the heart and feeling. This was accompanied by Tantric and other processes which took up the mental will, the life-will, the life of sensations and made them at once the instruments and the field of spiritualisation. In Hathayoga and in the various attempts at divinisation of the body there is also a line of endeavour which attempted to arrive at the same achievement with regard to living matter; but this still awaits the discovery of the true characteristic method and power of spirit in the body. We may say therefore that the universal Consciousness after its descent into Matter has conducted the evolution there along two lines, one of ascent to the discovery of the self and spirit, the other of descent through the already evolved levels of mind, life and body so as to bring down the spiritual consciousness into these also and to fulfil thereby some secret intention in the creation of the material universe. Our Yoga is in its principle a taking up and summarising and completing of this process, an endeavour to rise to the highest possible supramental level and bring down its consciousness and powers into mind, life and body. ” CWSA-28/Letters on Yoga-I/p-267-268, 108: “But now her spirit’s flame of conscient force Retiring from a sweetness without fruit Called back her thoughts from speech to sit within In a deep room in meditation’s house .” Savitri-639, ‘I am given the awareness of how huge this thing (Divine descent) is one drop at a time…so I won’t be crushed,’ The Mother’s Agenda, July 15, 1961, "and this Subconscient transformation could be done ‘only in deep meditation…and not in any other time, in activity or even in concentration." The Mother’s Agenda, December 11, 1963, “And it’s true, I have noticed it: at times when the Force comes with really all its might, it’s terrible! Even for those who are most used to it, even for the most courageous ... it’s hard. So it’s always like that: it contains itself so as not to be ...unbearable. What do you have to tell me? Nothing?... It’s a pity. I’m always the one who speaks!” The Mother’s Agenda/20.02.1968, “That is all right in the ordinary karmayoga which aims at union with the cosmic Spirit and stops short at the Overmind — but here a special work (of Subconscient transformation) has to be done and a new realisation achieved for the earth and not for ourselves alone. It is necessary to stand apart from the rest of the world so as to separate ourselves from the ordinary consciousness in order to bring down a new one.” CWSA-35/Letters on Himself and the Ashram-p-812-813, "I could have begun this work (of transformation) on the body thirty years ago, but I was constantly caught up in this harassing ashram life. It took this illness to enable me truly to begin doing the sadhana of the body. It does not mean that thirty years were wasted, for it is likely that had I been able to start this work thirty years ago, it would have been premature. The consciousness of the others also had to develop – the two are linked, the individual progress and the collective progress, and one cannot advance if the other does not advance." The Mother/The Mother’s Agenda-May 19, 1959, "You see, I have a solution for the transformation of the body, but … it’s never been done before, so it’s extremely … hard to believe. I cannot, I cannot believe that that’s it. Yet, it’s the only solution I see…. The body has a wish to go to sleep and awake … (“sleep” in a certain sense, of course: I remain perfectly conscious in consciousness, in the movement) and awake only after it is transformed … ( He (King Aswapati) travels on through waking and through sleep.” Savitri-72) … but people will never have the patience to stand it, to take care of me. The task is colossal, a herculean task; they’re nice (The Mother points to the bathroom), but they’re already doing their utmost, and I can’t ask for more....That’s the problem..... Yet, it’s the only solution to which the consciousness assents: .... “Yes, that’s it.”.... For , you see … there’s a certain state-yes, a state like this (The Mother closes a fist), self-absorbed, in which you are … at peace. ... But who? Who? To ask that of the people who take care of me is almost impossible." April-7/1973/Mother’s Agenda/Vol-13/P-389-397 Download this WEB PAGE as a PDF file: The Gita identifies developing Souls as arta, artharthi, jijnasu, mudha, vimudhah, durachari, sva-pake, papajonayah, striyah, shudra, vaisya, bala, alpa medhasam, alpa buddhayah, duskritam, duskritinah, samsayatma, yoga-bhrastah, asraddadhanah. They depend on outgoing sense movement for all their enjoyments. So, they suffer desire, anger, duality, ego, passion, pain, joy and grief. Similarly, they need external aid for Spiritual turn in the preparatory period of their life. The Lord further proposes that inferior human manifestations can transform quickly into saintly persons, khipram bhavati dharmatma , (The Gita-9.31) if they take refuge in Him alone through devotion and finally, they too attain the highest goal. It defines developed Souls in different terminologies of Dvija, Dvijottam (the best among the twice born), Yantra, Vibhuti, Avatara, Panditah, Sthita Prajna, Buddha, Maharsi, Debarsi, Siddhanam, Suhridam, Sadhunam, Sraddhavan, Jnanaban, Jnani, Jnaninah, nitya Sannyasi, Tyagi, Brahmachari, Munirbrahma, Muneh, Mumuksubhih, Yoginah, Tattva-darsinah, Tattvavit, Jitendriya, Visuddhatma, Dhira, Putah, Sthirabuddhi, Yati, Yatinam, Suhrud, Jitatmana, Triptatma, Prasantatma, Vijitatma, Asammudhah, Samyami, Bhakta rajarsayah, Brahmavid, Mahatma, Krshina-kalmasah, Krishna-vit, Dharmatma, Brahmavadinam, Mokshakankhivih, Atiba-priya Bhakta . Among the masculine personalities it has identified Janaka (A famous King and Sage and the Father of Mother Sita), Vivasvan (the Sun-God), Ikshavaku (head of the Solar line and the first king of solar race), Vrigu (son of Varuna , regarded as one of the Rishis in the Veda), Ushana (a Vibhuti among seer-poets), Kapila Muni (traditional founder and chief exponent of Sankhya system of philosophy), Narada (the heavenly sage who stands for Divine Love and Knowledge), Manu (mythological Father of mankind), Asita (name of the Vedic Seer), Devala (the name of the Vedic Seer), Vyasa (compiler of the Vedas, the Gita and the author of the Mahabharata ), Sanaka (son of the creator God, Brahma ), Prahllada (son of an Asura King Hiranyakasipu and true devotee of Lord Vishnu ), Arjuna (one of the five Pandava s, very dear to the external manifestation of Godhead, the best among the twice born Souls, Instruments and Emanations), Sanjaya (Dhritarashtra’s minister who was endowed with the power of celestial vision, trikaladristi ) and Lord Sri Krishna (son of Devaki, Godhead and the Lord of Ananda , one of the ten incarnations of Lord Vishnu ) as developed Souls. Among the feminine personalities it has identified Kirti, Sree, Vak or Vani, Smriti, Medha, Dhriti and Kshama as developed Souls. They are unattached to outward touches for their happiness and are ever satisfied with themselves through inner contact with the Soul, nitya-trupto nirasrayah (The Gita-4.20). Similarly they can use but do not depend on external aid for their Spiritual fulfilment. The traditional Yoga of the Gita proposes that a developed Soul is free from seven deformations, vicaras, that of liking and disliking, iccha, dvesah, pleasure and pain, sukham, dukham , subjection to lower consciousness, chetana, place together truth and falsehood, sanghatah, tamasic and rajasic persistence, dhriti. A student of Integral Education will be at once a seeker of Integral Yoga, Integral Evolution, Integral Truth and Comprehensive Virginity extending over multiple subtle bodies in addition to his surface training of mind, vital and body. He will be aware of a Supramental world whose advent will be foreseen when earth life will be the playfield of more and more ‘superior human and invisible beings’¹⁷ hinted in Savitri as ‘Omnipotent’s flaming pioneers,’⁵ ‘mighty wardens,’²¹ ‘The sun-eyed children,’⁵ ‘radiant children of Eternity,’⁴ ‘princes of the Sun,’¹² ‘garbless deity,’⁶ ‘golden child,’⁷ ‘King-children,’¹⁵ ‘nude god-children,’¹⁸ ‘The heroic leaders of coming time,’¹⁵ ‘The Infants of the Monarchy of the worlds,’¹⁵ ‘Nameless the austere ascetics without home’¹⁵ ‘sunlight moulded like a golden maid,’⁸ ‘high-bred maiden,’⁹ ‘golden bride,’¹⁰ ‘the eternal bride,’¹¹ ‘golden virgin,’¹⁶ ‘virgin bridals of the dawn,’¹² and the ‘citizens of that mother state.’¹³ Savitri book also proposes Developed Souls to accept the Psychic being as the only and one and the best friend of their whole life and all life or "His only comrade is the Strength within." (Savitri-368) (References of above para is avilable in this link. )

Publisher's Note “Yes, it will be very good for you to read and translate the Arya … I will send you a copy of the Essays on the Gita, first series; it will be best for you to begin with this and translate it. Accustom yourself to translate only a little every day and do it very carefully. Do not write in haste; go several times through what you have written and see whether it accurately represents the spirit of the original, and whether the language cannot be improved. In all things, in the mental and physical plane, it should be your aim, at present, not to go fast and finish quickly, but to do everything carefully, perfectly, and in the right manner.” Sri Aurobindo CWSA-36/Autobiographical Notes/p-321, "ହଁ, ତୁମ ପାଇଁ ଆର୍ଯ୍ୟ ପତ୍ରିକା ପଢିବା ଏବଂ ଅନୁବାଦ କରିବା ବହୁତ ଭଲ ହେବ... ମୁଁ ତୁମକୁ ଗୀତା ଉପରେ ପ୍ରବନ୍ଧ, (Essays on the Gita), ପ୍ରଥମ ଭାଗର ଏକ ସଂସ୍କରଣ ପଠାଇବି; ଏଥିରୁ ଆରମ୍ଭ କରି ଓ ଏହାକୁ ଅନୁବାଦ କରିବା ତୁମ ପାଇଁ ସର୍ବୋତ୍ତମ ହେବ। ପ୍ରତିଦିନ କେବଳ ଅଳ୍ପ ଅନୁବାଦ କରିବାକୁ ନିଜକୁ ଅଭ୍ୟସ୍ତ କର ଏବଂ ଏହା ବହୁତ ସତର୍କତାର ସହିତ କର। ଶୀଘ୍ର ଲେଖ ନାହିଁ; ତୁମେ ଯାହା ଲେଖାହୋଇଛି ତାହା ଅନେକ ଥର ପଢ ଏବଂ ଦେଖ ଯେ ଏହା ମୂଳ ଲେଖାର ଭାବକୁ ନିର୍ଭୁଲ ଭାବରେ ପ୍ରତିନିଧିତ୍ଵ କରେ କି ନାହିଁ, ଏବଂ ଭାଷା ଓ ଭାବକୁ ଉନ୍ନତ କରାଯାଇପାରିବ କି ନାହିଁ। ସମସ୍ତ ବିଷୟରେ, ମାନସିକ ଏବଂ ଶାରୀରିକ ସ୍ତରରେ, ବର୍ତ୍ତମାନ ତୁମର ଏହା ଲକ୍ଷ୍ୟ ହେବା ଉଚିତ, ଦୃତ ବେଗରେ ଲେଖିବା ଏବଂ ଶୀଘ୍ର ଲେଖାକୁ ସମାପ୍ତ କରିବା ଆଭିମୁଖ୍ୟ ରହିବା ଅନୁଚିତ, ବରଂ ସବୁକିଛି ସତର୍କତାର ସହିତ, ସମ୍ପୂର୍ଣ୍ଣ ଏବଂ ତୃଟି ଶୁନ୍ୟ ଭାବରେ ସମ୍ପାଦନ କରିବା ଆବଶ୍ୟକ।" ଶ୍ରୀ ଅରବିନ୍ଦ CWSA-36/ଆତ୍ମଜୀବନୀ ଟିପ୍ପଣୀ/ପୃ-୩୨୧ “I may say that the way of the Gita is itself a part of the Yoga here and those who have followed it, to begin with or as a first stage, have a stronger basis than others for this Yoga. To look down on it therefore as something separate and inferior is not a right standpoint… I suggested the Gita method for you because the opening which is necessary for the Yoga here seems to be too difficult for you. If you made a less strenuous demand upon yourself, there might be a greater chance.” Sri Aurobindo CWSA-29/Letters on Yoga-II/p-445-446 "ମୁଁ କହିପାରିବି ଯେ ଗୀତାର ମାର୍ଗ ନିଜେ ଏଠାରେ ଏହି ପୂର୍ଣ୍ଣ ଯୋଗର ଏକ ଅଂଶ ଏବଂ ଯେଉଁମାନେ ଏହାକୁ ଅନୁସରଣ କରିଛନ୍ତି, ଆରମ୍ଭରେ କିମ୍ବା ପ୍ରଥମ ପର୍ଯ୍ୟାୟରେ, ସେମାନଙ୍କର ଏହି ପୂର୍ଣ୍ଣ ଯୋଗ ପାଇଁ ଅନ୍ୟମାନଙ୍କ ତୁଳନାରେ ଏକ ଶକ୍ତିଶାଳୀ ଭିତ୍ତିଭୂମି ରହିଛି। ତେଣୁ ଏହାକୁ ଅଲଗା ଓ ନିମ୍ନ ମାନର ମାର୍ଗ ଦର୍ଶକ ଭାବରେ ଦେଖିବା ଠିକ୍ କଥା ନୁହେଁ... ମୁଁ ତୁମ ପାଇଁ ଗୀତାର ପଦ୍ଧତି ପରାମର୍ଶ ଦେଇଥିଲି କାରଣ ଏଠାରେ ଏହି ପୂର୍ଣ୍ଣ ଯୋଗ ପାଇଁ ଆବଶ୍ୟକ ମାର୍ଗ ଦର୍ଶନ ତୁମ ପାଇଁ ବହୁତ କଷ୍ଟକର ମନେ ହୁଏ | ଯଦି ତୁମେ ନିଜ ଉପରେ କମ୍ କଠୋର ସାଧନା ଦାବି କରନ୍ତ, ତେବେ ଅଧିକ ଯୋଗ ସାଧନାର ସୁଯୋଗ ମିଳିପାରନ୍ତା...” ଶ୍ରୀ ଅରବିନ୍ଦ/ସିଡବ୍ଲ୍ୟୁଏସ୍ଏ-୨୯/ଯୋଗ ସମ୍ପର୍କିତ ଚିଠି-୨/ପୃଷ୍ଠା-୪୪୫-୪୪୬ This web page is an annexure of the Book 'The Bhagavad Gita and Integral Yoga.' Apart from verifying the Mother’s exclamation on Essays on the Gita , ‘Oh, what a treasure that is – a gold mine!’26…this book partly fulfills three-tier accountability claimed from an integral Sadhaka ; firstly, in order to satisfy his own Self ‘he has to begin from the law of his present imperfection, to take full account of it and see how it can be converted to the law of a possible perfection;’22 secondly, he is answerable for his Sadhana to the world, which is his greater Self and with whom he is bound with mutual debt; thirdly, he is accountable to the Divine Source from whom he receives Grace and overhead support in abundance. ଏହି ୱେବ୍ ପୃଷ୍ଠାଟି 'ଭଗବତ ଗୀତା ଏବଂ ପୂର୍ଣ୍ଣ ଯୋଗ' ପୁସ୍ତକର ଏକ ଅନୁବନ୍ଧ । 'ଗୀତା ନିବନ୍ଧ ମାଳ' ଗ୍ରନ୍ଥରେ ଶ୍ରୀ ମା'ଙ୍କ ବକ୍ତବ୍ୟକୁ ଯାଞ୍ଚ କରିବା ବ୍ୟତୀତ, 'ଓହ, କେତେ ସମ୍ପଦ- ଏକ ସୁନା ଖଣି!' 26… ଏହି ପୁସ୍ତକଟି ଆଂଶିକ ଭାବରେ ଏକ ପୂ ର୍ଣ୍ଣ ଯୋଗର ସାଧକ ଠାରୁ ଦାବି କରାଯାଇଥିବା ତ୍ରିସ୍ତରୀୟ ଉତ୍ତରଦାୟିତ୍ୱକୁ ପୂରଣ କରେ; ପ୍ରଥମତଃ, ନିଜ ଆତ୍ମାକୁ ସନ୍ତୁଷ୍ଟ କରିବା ପାଇଁ 'ତାଙ୍କୁ ତାଙ୍କର ବର୍ତ୍ତମାନର ଅପୂର୍ଣ୍ଣତାର ନିୟମରୁ ଆରମ୍ଭ କରିବାକୁ ପଡ଼ିବ, ଏହାର ସମ୍ପୂର୍ଣ୍ଣ ହିସାବ ନେବାକୁ ପଡ଼ିବ ଏବଂ ଏହାକୁ କିପରି ଏକ ସମ୍ଭାବ୍ୟ ପୂର୍ଣ୍ଣତାର ନିୟମରେ ପରିଣତ କରାଯାଇପାରିବ ତାହା ଦେଖିବାକୁ ପଡ଼ିବ; 22 ଦ୍ବିତୀୟତଃ, ସେ ଜଗତ ପ୍ରତି ତାଙ୍କର ସାଧନା ପାଇଁ ଉତ୍ତରଦାୟୀ ଅଟନ୍ତି, ଯିଏ କି ତାଙ୍କର ବୃହତ ଆତ୍ମା ଏବଂ ଯାହାଙ୍କ ସହିତ ସେ ପାରସ୍ପରିକ ଋଣସୁତ୍ରରେ ବନ୍ଧା; ତୃତୀୟତଃ, ସେ ଈଶ୍ୱରୀୟ ଉତ୍ସପ୍ରତି ଉତ୍ତରଦାୟୀ ଅଟନ୍ତି, ଯାହାଙ୍କଠାରୁ ସେ ବହୁଳ କୃପା ପ୍ରାପ୍ତ କରନ୍ତି ଏବଂ ପ୍ରଚୁର ପରିମାଣରେ ସମର୍ଥନ ପାଆନ୍ତି । This book partly fulfills Sri Aurobindo’s directives issued in The Synthesis of Yoga that before beginning integral Yoga (whose objective is to reconcile dynamic Spirit with static Matter) a Sadhaka can retain his Aryan status by long practicing the Vedantic text of the Veda, the Upanishad and the Gita (whose objective is to strengthen Spiritual foundation by union of Jivatma with Paramatma or static Spirit.). In integral Yoga, the static Divine union is dynamised. ଏହି ପୁସ୍ତକ ଟି 'ଯୋଗ ସମନ୍ୱୟ' ପୁସ୍ତକରେ ପ୍ରକାଶିତ ଶ୍ରୀ ଅରବିନ୍ଦଙ୍କ ନିର୍ଦ୍ଦେଶକୁ ଆଂଶିକ ଭାବରେ ପୂରଣ କରେ ଯେ ପୂର୍ଣ୍ଣ ଯୋଗ ଆରମ୍ଭ କରିବା ପୂର୍ବରୁ (ଯାହାର ଉଦ୍ଦେଶ୍ୟ ହେଉଛି ଗତିଶୀଳ ପରମାତ୍ମାକୁ ସ୍ଥିର ଜଡ ପଦାର୍ଥ ସହିତ ଯୋଡିବା) ଜଣେ ସାଧକ ବେଦ, ଉପନିଷଦ ଏବଂ ଗୀତାର ବେଦାନ୍ତିକ ଗ୍ରନ୍ଥକୁ ଦୀର୍ଘ ଦିନ ଧରି ଅଭ୍ୟାସ କରି ନିଜର ଆର୍ଯ୍ୟ ମାନ୍ୟତା ବଜାୟ ରଖିବା ଆବଶ୍ୟକ (ଯାହାର ଉଦ୍ଦେଶ୍ୟ ହେଉଛି ପରମାତ୍ମା ବା ସ୍ଥିର ଭଗବାନ୍ ଙ୍କ ସହିତ ଜିବାତ୍ମାଙ୍କ ମିଳନ ଦ୍ୱାରା ଆଧ୍ୟାତ୍ମିକ ଭିତ୍ତିଭୂମିକୁ ସୁଦୃଢ଼ କରିବା)। ପୂର୍ଣ୍ଣ ଯୋଗରେ ସ୍ଥିର ଦିବ୍ୟ ମିଳନକୁ ପ୍ରତିଷ୍ଠିତ ଗତିଶୀଳ ଦିବ୍ୟ ମିଳନରେ ପରିଣତ କରାଯାଏ । This book partly bridges the gulf between the moderate Spiritual Teachings of the Gita with the strong Spiritual message of Sri Aurobindo’s Essays on the Gita and the strongest Spiritual message of Savitri . Or it has partly reconciled 'Easy the heavens were to build for God' (Savitri-653) with "Earth was his difficult matter, earth the glory" (Savitri-653) and recognized the greatest action of the Divine Mother as "Earth saw my struggle, heaven my victory." (Savitri- 639) ଏହି ପୁସ୍ତକଟି ଗୀତାର ମଧ୍ୟମ ଆଧ୍ୟାତ୍ମିକ ଶିକ୍ଷା ଓ ଶ୍ରୀ ଅରବିନ୍ଦଙ୍କ 'ଗୀତା ନିବନ୍ଧ ମାଳ' ଗ୍ରନ୍ଥର ଦୃଢ଼ ଆଧ୍ୟାତ୍ମିକ ବାର୍ତ୍ତା ଏବଂ ସାବିତ୍ରୀଙ୍କ ସବୁଠାରୁ ଶକ୍ତିଶାଳୀ ଆଧ୍ୟାତ୍ମିକ ବାର୍ତ୍ତା ମଧ୍ୟରେ ଥିବା ବ୍ୟବଧାନକୁ ଆଂଶିକ ଭାବରେ ଯୋଡ଼ିଥାଏ । କିମ୍ବା ଏହା ଆଂଶିକ ଭାବରେ 'ଭଗବାନଙ୍କ ପାଇଁ ସ୍ୱର୍ଗ ନିର୍ମାଣ କରିବା ସହଜ ଥିଲା' (ସାବିତ୍ରୀ-୬୫୩)କୁ "ପୃଥିବୀ ତାଙ୍କର କଠିନ ଜଡ ପଦାର୍ଥ, ପୃଥିବୀର ଗୌରବ ଥିଲା କଷ୍ଟକର ଉପଲବ୍ଧି" (ସାବିତ୍ରୀ-୬୫୩) ସହିତ ସମନ୍ୱୟ କରିଛି ଏବଂ "ପୃଥିବୀ ମୋର ସଂଘର୍ଷ ଦେଖିଛି, ସ୍ୱର୍ଗ ମୋର ବିଜୟ" (ସାବିତ୍ରୀ- ୬୩୯) ଭାବରେ ଦିବ୍ୟ ଜନନୀଙ୍କ ସର୍ବଶ୍ରେଷ୍ଠ କାର୍ଯ୍ୟକୁ ସ୍ୱୀକୃତି ଦେଇଛି । OM TAT SAT At Their Feet, S.A. Maa Krishna ଓଁ ତତ୍ ସତ୍ ପ୍ରଭୁ ଚରଣାଶ୍ରୀତା ଏସ. ଏ. ମା କ୍ରୀଷ୍ଣା “I met a man (I was perhaps 20 or 21 at the time), an Indian who had come to Europe and who told me of the Gita. There was a French translation of it (a rather poor one, I must say) which he advised me to read, and then he gave me the key (HIS key, it was his key). He said, ‘Read the Gita ...’ (this translation of the Gita which really wasn’t worth much but it was the only one available at the time – in those days I wouldn’t have understood anything in other languages; and besides, the English translations were just as bad and ... well, Sri Aurobindo hadn’t done his yet!). He said, ‘Read the Gita knowing that Krishna is the symbol of the immanent God, the God within.’ That was all. ‘Read it with THAT knowledge – with the knowledge that Krishna represents the immanent God, the God within you.’ Well, within a month, the whole thing was done!” The Mother The Mother's Agenda/August 25, 1954 "ମୁଁ ଜଣେ ବ୍ୟକ୍ତିଙ୍କୁ ଭେଟିଥିଲି (ସେତେବେଳେ ମୋର ବୟସ ବୋଧହୁଏ ୨୦ କିମ୍ବା ୨୧ ବର୍ଷ ଥିଲା), ଜଣେ ଭାରତୀୟ ଯିଏ ୟୁରୋପ ଆସିଥିଲେ ଏବଂ ଯିଏ ମୋତେ ଗୀତା ବିଷୟରେ କହିଥିଲେ । ଏହାର ଏକ ଫରାସୀ ଅନୁବାଦ ଥିଲା (ଏକ ଦରିଦ୍ର ଅନୁବାଦ, ମୁଁ କହିବି) ଯାହା ସେ ମୋତେ ପଢିବାକୁ ପରାମର୍ଶ ଦେଇଥିଲେ, ଏବଂ ତା'ପରେ ସେ ମୋତେ ଚାବି ଦେଇଥିଲେ (ତାଙ୍କ ଚାବି, ଏହା ତାଙ୍କର ଚାବି ଥିଲା)। ସେ କହିଲେ, 'ଗୀତା ପଢ଼ନ୍ତୁ...' (ଗୀତାର ଏହି ଅନୁବାଦ ଯାହା ପ୍ରକୃତରେ ଅଧିକ ମୂଲ୍ୟବାନ ନଥିଲା କିନ୍ତୁ ଏହା ସେତେବେଳେ ଉପଲବ୍ଧ ଏକମାତ୍ର ଅନୁବାଦ ଥିଲା - ସେହି ସମୟରେ ମୁଁ ଅନ୍ୟ ଭାଷାରେ କିଛି ବୁଝି ପାରିନଥିଲି; ଏବଂ ଏହା ବ୍ୟତୀତ, ଇଂରାଜୀ ଅନୁବାଦ ଗୁଡ଼ିକ ମଧ୍ୟ ସେତିକି ଦରିଦ୍ର ଏବଂ ... ଠିକ୍ ଅଛି, ଶ୍ରୀ ଅରବିନ୍ଦ ସେ ପର୍ଯ୍ୟନ୍ତ ତାଙ୍କର ଗୀତାକୁ ନେଇ କାର୍ଯ୍ୟ କରିନଥିଲେ !)। ସେ କହିଲେ, 'କୃଷ୍ଣ ହେଉଛନ୍ତି ଅନ୍ତର୍ନିହିତ ଭଗବାନ, ଭିତରେ ଥିବା ଭଗବାନଙ୍କ ପ୍ରତୀକ ବୋଲି ଜାଣି ଗୀତା ପଢ଼ନ୍ତୁ।' ତାଙ୍କର ବକ୍ତବ୍ୟ ଏତିକି ଥିଲା। 'ସେହି ଜ୍ଞାନ ସହିତ ପଢ଼ନ୍ତୁ - ଏହି ଜ୍ଞାନ ସହିତ ଯେ କୃଷ୍ଣ ତୁମ ଭିତରେ ଥିବା ପରମେଶ୍ଵର, ଭଗବାନଙ୍କୁ ପ୍ରତିନିଧିତ୍ୱ କରନ୍ତି।' ଠିକ୍ ଅଛି, ଗୋଟିଏ ମାସ ମଧ୍ୟରେ, ମୋର ପୁରା ଭଗବଦ୍ ଉପଲବ୍ଧି ହୋଇଗଲା!" ଶ୍ରୀ ମା' ଶ୍ରୀ ମା'ଙ୍କ ଏଜେଣ୍ଡା/ଅଗଷ୍ଟ ୨୫, ୧୯୫୪ 1 / Chapter 1. The Dejection of Arjuna CHAPTER I THE DEJECTION OF ARJUNA (1. The Yoga of the Dejection of Arjuna) प्रथमोऽध्यायः धृतराष्ट्र उवाच । कुरुक्षेत्रे समवेता युयुत्सवः मामकाः पाण्डवाश्चैव किमकुर्वत सञ्ज्य ॥१.१॥ dhṛtarāṣṭra uvāca dharmākṣētrē kurukṣētrē samavētā yuyutsavaḥ| māmakāḥ pāṇḍavāścaiva kimakurvata sañjaya||1.1|| 1. Dhritarashtra said: On the field of Kurukshetra, the field of the working out of the Dharma, gathered together, eager for battle, what did they, O Sanjaya, my people and the Pandavas? . ଧୃତରାଷ୍ଟ୍ର କହିଲେ: “ହେ ସଞ୍ଜୟ ଯୁଧ୍ୟ କରିବା ପାଇଁ ବ୍ୟାକୁଳ ଭାବରେ ସମବେତ ହୋଇଥିବା ମୋ ପୁତ୍ର ଏବଂ ପାଣ୍ଡୁ ପୁତ୍ରମାନେ ଅନ୍ତର ଯୁଧ୍ୟର ପ୍ରତୀକ ଧର୍ମକ୍ଷେତ୍ର ଓ ବାହ୍ୟ ଯୁଧ୍ୟର ପ୍ରତୀକ କୁରୁକ୍ଷେତ୍ରରେ କଣ କରୁଛନ୍ତି?” Dhritarashtra a dit : Sur le champ de Kurukshetra, le champ du travail du Dharma, rassemblés, avides de bataille, Ô Sanjaya, mon peuple et les Pandavas ? Supporting Material to pursue Integral Yoga: (1) Integral Yoga proposes to utilize nine tenths of time to wage inner war extending over nine inner worlds and one tenths of time is to be devoted to pursue outer war for manifestation of truth and wisdom in the outer world. (King Aswapati’s experience) “Assaults of Hell endured and Titan strokes And bore the fierce inner wounds that are slow to heal.” Savitri-230 “Or must fire always test the great of soul?” Savitri-423 “A million wounds gape in his (Avatara’s) secret heart.” Savitri-446, 2: “Are there not still million fights to wage?” Savitri-687, “A line from Savitri constantly haunts or assails me—it is when the Lord proposes that she come live a blissful life above, and she replies, “No, there are still too many battles to wage on earth.” That went deep into me, and it returns each time difficulties arise, as if to say, “Don’t complain.” And there are plenty!...” The Mother/The Mother’s Agenda-3/85, 17th February, 1962, सञ्जय उवाच । दृष्टवा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा । आचार्यमुपसङ्गम्य राजा वचनमब्रवीत् ॥१.२॥ sañjaya uvāca dṛṣṭvā tu pāṇḍavānīkaṃ vyūḍhaṃ duryōdhanastadā| ācāryamupasaṅgamya rājā vacanamabravīt||1.2|| 2. Sanjaya said: Then the prince Duryodhana, having seen the army of the Pandayas arrayed in battle order, approached his teacher and spoke these words: पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम् । व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता ॥ १.३ ॥ paśyaitāṃ pāṇḍuputrāṇāmācārya mahatīṃ camūm| vyūḍhāṃ drupadaputrēṇa tava śiṣyēṇa dhīmatā||1.3|| 3. "Behold this mighty host of the sons of Pandu, O Acharya, arrayed by Drupada's son, thy intelligent disciple. अत्र शूरा महेष्वासा भीमार्जुनसमा युधि । युयुधानो विराटश्च द्रुपदश्च महारथः ॥१.४॥ atra śūrā maheṣvāsā bhīmārjunasamā yudhi | yuyudhāno virāṭaśca drupadaśca mahārathaḥ ||1.4|| धृष्टकेतुश्चेकितानः काशिराजश्च वीर्यवान् । पुरुजित् कुन्तिभोजश्च् शैब्यश्च नरपुङ्गवः ॥१.५॥ dhṛṣṭaketuścekitānaḥ kāśirājaśca vīryavān | purujit kuntibhojaśca śaibyśca narapuṅgavaḥ ||1.5|| युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान । सौभद्रो द्रौपदेयाश्च सर्व एव महारथाः ॥१.६॥ yudhāmanyuśca vikrānta uttamaujāśca vīryavān| saubhadrō draupadēyāśca sarva ēva mahārathāḥ||1.6|| 4-6. Here in this mighty army are heroes and great bowmen who are equal in battle to Bhima and Arjuna: Yuyudhana, Virata and Drupada of the great car, Dhrishlaketu, Chekitana and the valiant prince of Kashi, Purujit and Kuntibhoja, and Shaibya, foremost among men; Yudhamanyu, the strong, and Uttamauja, the victorious; Subhadra's son (Abhimanyu) and the sons of Draupadi; all of them of great prowess. अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तं । नायका मम सैन्यस्य संज्ञार्थं ब्रवीमि ते ॥१.७॥ asmākaṃ tu viśiṣṭā yē tānnibōdha dvijōttama| nāyakā mama sainyasya saṃjñārthaṃ tān bravīmi tē||1.7|| भवान्भीष्मश्च कर्णश्च कृपश्च समितिञ्जयः । अश्वत्थामा विकर्णश्च सौमदत्तिर्जयद्रथः ॥ १.८ ॥ bhavānbhīṣmaśca karṇaśca kr̥paśca samitiñjayaḥ | aśvatthāmā vikarṇaśca saumadattirjayadrathaḥ || 1.8 || अन्ये च बहवः शूरा मदर्थे त्यक्तजीविताः । नानाशस्त्रप्रहरणाः सर्वे युद्धविशारदाः ॥१.९ ॥ anyē ca bahavaḥ śūrā madarthē tyaktajīvitāḥ | nānāśastrapraharaṇāḥ sarvē yuddhaviśāradāḥ ||1.9 || अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम् । पर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम् ॥ १.१० ॥ aparyāptaṁ tadasmākaṁ balaṁ bhīṣmābhirakṣitam | paryāptaṁ tvidamētēṣāṁ balaṁ bhīmābhirakṣitam || 1.10 || अयनेषु च सर्वेषु यथाभागमवस्थिताः । भीष्ममेवाभिरक्षन्तु भवन्तः सर्व एव हि ॥ १.११ ॥ ayanēṣu ca sarvēṣu yathābhāgamavasthitāḥ | bhīṣmamēvābhirakṣantu bhavantaḥ sarva ēva hi || 1.11 || तस्य सञ्जनयन्हर्षं कुरुवृद्धः पितामहः । सिंहनादं विनद्योच्चैः शङ्खं दध्मौ प्रतापवान् ॥ १.१२ ॥ tasya sañjanayanharṣaṁ kuruvr̥ddhaḥ pitāmahaḥ | siṁhanādaṁ vinadyōccaiḥ śaṅkhaṁ dadhmau pratāpavān || 1.12 || ततः शङ्खाश्च भेर्यश्च पणवानकगोमुखाः । सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत् ॥१.१३ ॥ tataḥ śaṅkhāśca bhēryaśca paṇavānakagōmukhāḥ | sahasaivābhyahanyanta sa śabdastumulō:'bhavat ||1.13 || ततः श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ । माधवः पाण्डवश्चैव दिव्यौ शङ्खौ प्रदध्मतुः ॥ १.१४ ॥ tataḥ śvētairhayairyuktē mahati syandanē sthitau | mādhavaḥ pāṇḍavaścaiva divyau śaṅkhau pradadhmatuḥ || 1.14 || पाञ्चजन्यं हृषीकेशो देवदत्तं धनञ्जयः । पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदरः ॥ १.१५ ॥ pāñcajanyaṁ hr̥ṣīkēśō dēvadattaṁ dhanañjayaḥ | pauṇḍraṁ dadhmau mahāśaṅkhaṁ bhīmakarmā vr̥kōdaraḥ || 1.15 || अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिरः । नकुलः सहदेवश्च सुघोषमणिपुष्पकौ ॥ १.१६ ॥ anantavijayaṁ rājā kuntīputrō yudhiṣṭhiraḥ | nakulaḥ sahadēvaśca sughōṣamaṇipuṣpakau || 1.16 || काश्यश्च परमेष्वासः शिखण्डी च महारथः । धृष्टद्युम्नो विराटश्च सात्यकिश्चापराजितः ॥ १.१७ ॥ kāśyaśca paramēṣvāsaḥ śikhaṇḍī ca mahārathaḥ | dhr̥ṣṭadyumnō virāṭaśca sātyakiścāparājitaḥ || 1.17 || द्रुपदो द्रौपदेयाश्च सर्वशः पृथिवीपते । सौभद्रश्च महाबाहुः शङ्खान्दध्मुः पृथक्पृथक् ॥ १.१८ ॥ drupadō draupadēyāśca sarvaśaḥ pr̥thivīpatē | saubhadraśca mahābāhuḥ śaṅkhāndadhmuḥ pr̥thakpr̥thak || 1.18 || स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत् । नभश्च पृथिवीं चैव तुमुलो व्यनुनादयन् ॥ १.१९ ॥ sa ghōṣō dhārtarāṣṭrāṇāṁ hr̥dayāni vyadārayat | nabhaśca pr̥thivīṁ caiva tumulō vyanunādayan || 1.19 || अथ व्यवस्थितान्दृष्ट्वा धार्तराष्ट्रान्कपिध्वजः । प्रवृत्ते शस्त्रसम्पाते धनुरुद्यम्य पाण्डवः ॥ १.२० ॥ हृषीकेशं तदा वाक्यमिदमाह महीपते । atha vyavasthitāndr̥ṣṭvā dhārtarāṣṭrānkapidhvajaḥ | pravr̥ttē śastrasampātē dhanurudyamya pāṇḍavaḥ || 1.20 || hr̥ṣīkēśaṁ tadā vākyamidamāha mahīpatē | अर्जुन उवाच — सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत ॥ १.२१ ॥ arjuna uvāca — sēnayōrubhayōrmadhyē rathaṁ sthāpaya mē:'cyuta || 1.21 || यावदेतान्निरीक्षेऽहं योद्धुकामानवस्थितान् । कैर्मया सह योद्धव्यमस्मिन्रणसमुद्यमे ॥ १.२२ ॥ yāvadētānnirīkṣē:'haṁ yōddhukāmānavasthitān | kairmayā saha yōddhavyamasminraṇasamudyamē || 1.22 || योत्स्यमानानवेक्षेऽहं य एतेऽत्र समागताः । धार्तराष्ट्रस्य दुर्बुद्धेर्युद्धे प्रियचिकीर्षवः ॥ १.२३ ॥ yōtsyamānānavēkṣē:'haṁ ya ētē:'tra samāgatāḥ | dhārtarāṣṭrasya durbuddhēryuddhē priyacikīrṣavaḥ || 1.23 || सञ्जय उवाच — एवमुक्तो हृषीकेशो गुडाकेशेन भारत । सेनयोरुभयोर्मध्ये स्थापयित्वा रथोत्तमम् ॥ १.२४ ॥ sañjaya uvāca — ēvamuktō hr̥ṣīkēśō guḍākēśēna bhārata | sēnayōrubhayōrmadhyē sthāpayitvā rathōttamam || 1.24 || भीष्मद्रोणप्रमुखतः सर्वेषां च महीक्षिताम् । उवाच पार्थ पश्यैतान्समवेतान्कुरूनिति ॥ १.२५ ॥ bhīṣmadrōṇapramukhataḥ sarvēṣāṁ ca mahīkṣitām | uvāca pārtha paśyaitānsamavētānkurūniti || 1.25 || तत्रापश्यत्स्थितान्पार्थः पितॄनथ पितामहान् । आचार्यान्मातुलान्भ्रातॄन्पुत्रान्पौत्रान्सखींस्तथा ॥ १.२६ ॥ tatrāpaśyatsthitānpārthaḥ pitr̥̄natha pitāmahān | ācāryānmātulānbhrātr̥̄nputrānpautrānsakhīṁstathā || 1.26 || श्वशुरान्सुहृदश्चैवसेनयोरुभयोरपि । तान्समीक्ष्य स कौन्तेयः सर्वान्बन्धूनवस्थितान् ॥ १.२७ ॥ कृपया परयाविष्टो विषीदन्निदमब्रवीत् । śvaśurānsuhr̥daścaivasēnayōrubhayōrapi | tānsamīkṣya sa kauntēyaḥ sarvānbandhūnavasthitān || 1.27 || kr̥payā parayāviṣṭō viṣīdannidamabravīt | अर्जुन उवाच — दृष्ट्वेमान्स्वजनान्कृष्ण युयुत्सून्समुपस्थितान् ॥ १.२८ ॥ arjuna uvāca — dr̥ṣṭvēmānsvajanānkr̥ṣṇa yuyutsūnsamupasthitān || 1.28 || सीदन्ति मम गात्राणि मुखं च परिशुष्यति । वेपथुश्च शरीरे मे रोमहर्षश्च जायते ॥ १.२९ ॥ sīdanti mama gātrāṇi mukhaṁ ca pariśuṣyati | vēpathuśca śarīrē mē rōmaharṣaśca jāyatē || 1.29 || गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते । न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः ॥ १.३० ॥ gāṇḍīvaṁ sraṁsatē hastāttvakcaiva paridahyatē | na ca śaknōmyavasthātuṁ bhramatīva ca mē manaḥ || 1.30 || निमित्तानि च पश्यामि विपरीतानि केशव । न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे ॥ १.३१ ॥ nimittāni ca paśyāmi viparītāni kēśava | na ca śrēyō:'nupaśyāmi hatvā svajanamāhavē || 1.31 || न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च । किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा ॥ १.३२ ॥ na kāṅkṣē vijayaṁ kr̥ṣṇa na ca rājyaṁ sukhāni ca | kiṁ nō rājyēna gōvinda kiṁ bhōgairjīvitēna vā || 1.32 || येषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च । त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च ॥ १.३३ ॥ yēṣāmarthē kāṅkṣitaṁ nō rājyaṁ bhōgāḥ sukhāni ca | ta imē:'vasthitā yuddhē prāṇāṁstyaktvā dhanāni ca || 1.33 || आचार्याः पितरः पुत्रास्तथैव च पितामहाः । मातुलाः श्वशुराः पौत्राः स्यालाः सम्बन्धिनस्तथा ॥ १.३४ ॥ ācāryāḥ pitaraḥ putrāstathaiva ca pitāmahāḥ | mātulāḥ śvaśurāḥ pautrāḥ syālāḥ sambandhinastathā || 1.34 || एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन । अपि त्रैलोक्यराज्यस्य हेतोः किं नु महीकृते ॥ १.३५ ॥ ētānna hantumicchāmi ghnatō:'pi madhusūdana | api trailōkyarājyasya hētōḥ kiṁ nu mahīkr̥tē || 1.35 || निहत्य धार्तराष्ट्रान्नः का प्रीतिः स्याज्जनार्दन । पापमेवाश्रयेदस्मान्हत्वैतानाततायिनः ॥ १.३६ ॥ nihatya dhārtarāṣṭrānnaḥ kā prītiḥ syājjanārdana | pāpamēvāśrayēdasmānhatvaitānātatāyinaḥ || 1.36 || तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्सबान्धवान् । स्वजनं हि कथं हत्वा सुखिनः स्याम माधव ॥ १.३७ ॥ tasmānnārhā vayaṁ hantuṁ dhārtarāṣṭrānsabāndhavān | svajanaṁ hi kathaṁ hatvā sukhinaḥ syāma mādhava || 1.37 || यद्यप्येते न पश्यन्ति लोभोपहतचेतसः । कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम् ॥ १.३८ ॥ yadyapyētē na paśyanti lōbhōpahatacētasaḥ | kulakṣayakr̥taṁ dōṣaṁ mitradrōhē ca pātakam || 1.38 || कथं न ज्ञेयमस्माभिः पापादस्मान्निवर्तितुम् । कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन ॥ १.३९ ॥ kathaṁ na jñēyamasmābhiḥ pāpādasmānnivartitum | kulakṣayakr̥taṁ dōṣaṁ prapaśyadbhirjanārdana || 1.39 || कुलक्षये प्रणश्यन्ति कुलधर्माः सनातनाः । धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत ॥ १.४० ॥ kulakṣayē praṇaśyanti kuladharmāḥ sanātanāḥ | dharmē naṣṭē kulaṁ kr̥tsnamadharmō:'bhibhavatyuta || 1.40 || अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रियः । स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसङ्करः ॥ १.४१ ॥ adharmābhibhavātkr̥ṣṇa praduṣyanti kulastriyaḥ | strīṣu duṣṭāsu vārṣṇēya jāyatē varṇasaṅkaraḥ || 1.41 || सङ्करो नरकायैव कुलघ्नानां कुलस्य च । पतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रियाः ॥ १.४२ ॥ saṅkarō narakāyaiva kulaghnānāṁ kulasya ca | patanti pitarō hyēṣāṁ luptapiṇḍōdakakriyāḥ || 1.42 || दोषैरेतैः कुलघ्नानां वर्णसङ्करकारकैः । उत्साद्यन्ते जातिधर्माः कुलधर्माश्च शाश्वताः ॥ १.४३ ॥ dōṣairētaiḥ kulaghnānāṁ varṇasaṅkarakārakaiḥ | utsādyantē jātidharmāḥ kuladharmāśca śāśvatāḥ || 1.43 || उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन । नरके नियतं वासो भवतीत्यनुशुश्रुम ॥ १.४४ ॥ utsannakuladharmāṇāṁ manuṣyāṇāṁ janārdana | narakē niyataṁ vāsō bhavatītyanuśuśruma || 1.44 || अहो बत महत्पापं कर्तुं व्यवसिता वयम् । यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यताः ॥ १.४५ ॥ ahō bata mahatpāpaṁ kartuṁ vyavasitā vayam | yadrājyasukhalōbhēna hantuṁ svajanamudyatāḥ || 1.45 || यदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः । धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत् ॥ १.४६ ॥ yadi māmapratīkāramaśastraṁ śastrapāṇayaḥ | dhārtarāṣṭrā raṇē hanyustanmē kṣēmataraṁ bhavēt || 1.46 || सञ्जय उवाच — एवमुक्त्वार्जुनः संख्ये रथोपस्थ उपाविशत् । विसृज्य सशरं चापं शोकसंविग्नमानसः ॥ १.४७ ॥ sañjaya uvāca — ēvamuktvārjunaḥ saṁkhyē rathōpastha upāviśat | visr̥jya saśaraṁ cāpaṁ śōkasaṁvignamānasaḥ || 1.47 || 47. Sanjaya said: Having thus spoken on the battlefield, Arjuna sank down on the seat of the chariot, casting down the divine bow and the inexhaustible quiver (given to him by the gods for that tremendous hour), his spirit overwhelmed with sorrow. इति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णर्जुनसंवादे अर्जुनविषादयोगो नाम प्रथमोऽध्यायः ॥ ||ōṁ tatsaditi śrīmadbhagavadgītāsūpaniṣatsu brahmavidyāyāṁ yōgaśāstrē śrīkṛṣṇārjunasaṁvādē arjunaviṣādayōgō nāma prathamō'dhyāyaḥ|| 2 / Chapter 2. Sankhya Yoga ସାରାଂଶ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନରାବୃତ୍ତି: ଗୀତା ଏବଂ ପୂର୍ଣ୍ଣ ଯୋଗର ଜଣେ ସାଧକଙ୍କୁ ସର୍ବଦା ଏହି ମନ୍ତ୍ର ମନେ ରଖିବାକୁ ହେବ, ଜାତସ୍ୟହି ଧ୍ରୁବୋ ମୃତ୍ୟୁ ଧ୍ରୁବମ୍ ଜନ୍ମ ମୃତସ୍ୟ ଚ, 'ଜନ୍ମିତ ବ୍ୟକ୍ତିଙ୍କ ପାଇଁ ମୃତ୍ୟୁ ନିଶ୍ଚିତ, ଏବଂ ମୃତଙ୍କ ପାଇଁ ଜନ୍ମ ନିଶ୍ଚିତ।' (ଗୀତା-୨.୨୭) ସାବିତ୍ରୀରେ ଏହାର ପରିପୂରକ ପଂକ୍ତି ହେଉଛି 'ଏହି ଦିନ ସତ୍ୟବାନଙ୍କ ମୃତ୍ୟୁ ନିଶ୍ଚିତ।' (ସାବିତ୍ରୀ-୧୦) ଏହି ସ୍ମୃତି ଜଣେ ସାଧକଙ୍କୁ ଆଧ୍ୟାତ୍ମିକ ଶକ୍ତି ସଂଗ୍ରହର ଏକ ବ୍ୟାଙ୍କ ଭାବରେ ସମୟକୁ ବ୍ୟବହାର କରିବା ପାଇଁ ପରବର୍ତ୍ତୀ କାର୍ଯ୍ୟ ଦେଇଥାଏ। ଯେଉଁମାନେ ଆତ୍ମ ଶକ୍ତି ଗଛିତ କରନ୍ତି ସେମାନଙ୍କୁ ଅମରତ୍ୱ ପାଇଁ ଉପଯୁକ୍ତ ବୋଲି ବିବେଚନା କରାଯାଏ। (ଗୀତା-୨.୧୫, ୪.୩୧, ୧୦.୧୮, ୧୩.୧୩, ୧୩.୨୬, ୧୪.୨୦, ୧୪.୨୭)। ଗୀତା ଏବଂ ପୂର୍ଣ୍ଣ ଯୋଗ ଉଭୟ ଶୁଦ୍ଧ ବୁଦ୍ଧି ସହିତ ଯୋଗ ଆରମ୍ଭ କରିବାକୁ ପ୍ରସ୍ତାବ ଦିଅନ୍ତି, ଏବଂ ବୁଦ୍ଧି ଯୋଗ, ବୁଦ୍ଧି ଯୋଗର ଅଭ୍ୟାସ ଏବଂ ଜାଗ୍ରତ ସମାଧି, ସ୍ଥିତି-ପ୍ରଞ୍ଜ୍ୟ ଅବସ୍ଥାକୁ ପହଞ୍ଚିବା ପାଇଁ, ଯାହାର ସମ୍ମୁଖ ପ୍ରକୃତିରେ ତିନୋଟି ବୈଶିଷ୍ଟ୍ୟ ଅଛି। ସେଗୁଡ଼ିକ ହେଉଛି ସମାନତା, ଏକ ନୀରବ ମନ ଏବଂ ଏକ ଇଚ୍ଛାହୀନ ଅବସ୍ଥା। ବୁଦ୍ଧି ଯୋଗ ମାଧ୍ୟମରେ ଆତ୍ମ-ନିୟନ୍ତ୍ରଣର ଅଭ୍ୟାସ ଏକାଗ୍ରତାର ଶକ୍ତିକୁ ବୃଦ୍ଧି କରେ ଏବଂ ବର୍ଦ୍ଧିତ ଏକାଗ୍ରତା ସମର୍ପଣ ଶକ୍ତିକୁ ବୃଦ୍ଧି କରିବାରେ ସାହାଯ୍ୟ କରେ। ସମର୍ପଣ ମାଧ୍ୟମରେ, ବ୍ୟକ୍ତି ଭଗବାନଙ୍କ ସହିତ ଏକୀଭୂତ ହୁଏ ଏବଂ ଆତ୍ମ ଶକ୍ତି ବୃଦ୍ଧି ପାଏ। Summary or A Brief Restatement: "Sankhya has been admitted for the separation of the soul from the lower nature, — a separation that must be effected by self-knowledge through the discriminating reason and by transcendence of our subjection to the three gunas constituent of that nature. It has been completed and its limitations exceeded by a large revelation of the unity of the supreme Soul and supreme Nature, para purusha, para-prakriti." 355 Enlightened man's approach towards death: "The enlightened man does not mourn either for the living or the dead, for he knows that suffering and death are merely incidents in the history of the soul. The soul, not the body, is the reality....The man who rises above the conception of himself as a life and a body, who does not accept the material and sensational touches of the world at their own value or at the value which the physical man attaches to them, who knows himself and all as souls, learns himself to live in his soul and not in his body and deals with others too as souls and not as mere physical beings. For by immortality is meant not the survival of death, — that is already given to every creature born with a mind, — but the transcendence of life and death. It means that ascension by which man ceases to live as a mind-informed body and lives at last as a spirit and in the Spirit. Whoever is subject to grief and sorrow, a slave to the sensations and emotions, occupied by the touches of things transient cannot become fit for immortality." 61 Those who are not satisfied with life as it is: "But if you are not satisfied with your social duty and the virtue of your order, if you think that leads you to sorrow and sin, then I bid you rise to a higher and not sink to a lower ideal. Put away all egoism from you, disregard joy and sorrow, disregard gain and loss and all worldly results; look only at the cause you must serve and the work that you must achieve by divine command; “so thou shalt not incur sin.”.....Destroy when by destruction the world must advance, but hate not that which thou destroyest, neither grieve for all those who perish. Know everywhere the one self, know all to be immortal souls and the body to be but dust. Do thy work with a calm, strong and equal spirit; fight and fall nobly or conquer mightily. For this is the work that God and thy nature have given to thee to accomplish.” 66-67 Sign of waking trance of an integral Sadhak: "It is this calm, desireless, griefless fixity of the buddhi in self-poise and self-knowledge to which the Gita gives the name of Samadhi. The sign of the man in Samadhi is not that he loses consciousness of objects and surroundings and of his mental and physical self and cannot be recalled to it even by burning or torture of the body, — the ordinary idea of the matter; trance is a particular intensity, not the essential sign. The test is the expulsion of all desires, their inability to get at the mind, and it is the inner state from which this freedom arises, the delight of the soul gathered within itself with the mind equal and still and high- poised above the attractions and repulsions, the alternations of sunshine and storm and stress of the external life. It is drawn inward even when acting outwardly; it is concentrated in self even when gazing out upon things; it is directed wholly to the Divine even when to the outward vision of others busy and preoccupied with the affairs of the world." 101-102 Highest Objective of a Sankhya Sadhak: "The status he reaches is the Brahmic condition; he gets to firm standing in the Brahman, brahmı sthiti. It is a reversal of the whole view, experience, knowledge, values, seeings of earth- bound creatures...he is an ocean of wide being and consciousness which is ever being filled, yet ever motionless in its large poise of his soul; all the desires of the world enter into him as waters into the sea, yet he has no desire nor is troubled. For while they are filled with the troubling sense of ego and mine and thine, he is one with the one Self in all and has no “I” or “mine”. He acts as others, but he has abandoned all desires and their longings. He attains to the great peace and is not bewildered by the shows of things; he has extinguished his individual ego in the One, lives in that unity and, fixed in that status at his end,...." 103-104 The Message of this Second Chapter for a Sadhak of Integral Yoga: “There is a divine compassion which descends to us from on high and for the man whose nature does not possess it, is not cast in its mould, to pretend to be the superior man, the master-man or the superman is a folly and an insolence, for he alone is the superman who most manifests the highest nature of the Godhead in humanity. This compassion observes with an eye of love and wisdom and calm strength the battle and the struggle, the strength and weakness of man, his virtues and sins, his joy and suffering, his knowledge and his ignorance, his wisdom and his folly, his aspiration and his failure and it enters into it all to help and to heal...But it is also the divine compassion that smites down the strong tyrant and the confident oppressor, not in wrath and with hatred,...” CWSA-19/Essays on the Gita/p-58-59 To be updated 3 / Chapter 3. Karma Yoga ସାରାଂଶ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନର୍ବିଚାର: ଏହି ଅଧ୍ୟାୟ ବାର୍ତ୍ତା ଦିଏ ଯେ କାମନା ହେଉଛି ଆମର ସବୁଠାରୁ ବଡ଼ ଶତ୍ରୁ, ଜହି କାମଂ ଦୁରାସଦମ୍, 'କାମନା ରୂପରେ ଏହି ଶତ୍ରୁ, ଯାହାକୁ ଆକ୍ରମଣ କରିବା ଏତେ କଷ୍ଟକର।' (ଗୀତା-3.43) କାମନାର ମୂଳ ନିଶ୍ଚେତନା କୋଷରେ ଅଛି। ସାବିତ୍ରୀ ପୁସ୍ତକ ଚିହ୍ନଟ କରିଛି ଯେ ଅସ୍ତିତ୍ୱର ସମସ୍ୟାର ଚାବି ନିଶ୍ଚେତନା କୋଷରେ ଅଛି। "କାରଣ ମନୁଷ୍ୟ ଜୀବନର ସମସ୍ୟାର ମୂଳ ଚାବିଟି ନିଶ୍ଚେତନା କୋଷରେ ଲୁଚି ରହିଛି; ନିଶ୍ଚେତନା ଆତ୍ମା ଦ୍ୱାରବନ୍ଧ ତଳେ ଗୁପ୍ତ ପରମେଶ୍ୱର ଭାବରେ ବାସ କରନ୍ତି।" (ସାବିତ୍ରୀ-68) କାମନାର ଏହି ସମସ୍ୟା ନିଶ୍ଚେତନା ଆତ୍ମାକୁ ଆବିଷ୍କାର ଦ୍ୱାରା ସମାଧାନ ହୁଏ। ରାଜା ଅଶ୍ୱପତି ଏହି ନିଶ୍ଚେତନାର ମୂଳରୁ କାମନାକୁ ଚିରି ପକେଇବା ଅନୁଭବ କଲେ। 'ସେ କାମନାର ଏହି ରକ୍ତସ୍ରାବକୁ ମୂଳରୁ ଚିରି ଦେଲେ ଏବଂ ଦେବତାମାନଙ୍କୁ ଅବତରଣ ନିମନ୍ତେ ଖାଲି ସ୍ଥାନ ପ୍ରଦାନ କଲେ।' (ସାବିତ୍ରୀ-୩୧୮) ଏହି ତୃତୀୟ ଅଧ୍ୟାୟରେ କର୍ମଯୋଗର ଚାବିକାଠି ବିଷୟରେ ମଧ୍ୟ ସୂଚନା ଦିଆଯାଇଛି ଯାହାକୁ ମଇ ସର୍ବାଣି କର୍ମଣି ସନ୍ନ୍ୟାସ ଭାବରେ ଚିହ୍ନିତ କରାଯାଇଛି, (ଗୀତା-୩.୩୦) ଅର୍ଥାତ୍ କାମନା, ଅହଂକାର, ଆସକ୍ତି ଏବଂ ତିନୋଟି ଗୁଣକୁ ତ୍ୟାଗ କରି ସମଗ୍ର କାର୍ଯ୍ୟକୁ ଈଶ୍ୱରଙ୍କ ହାତରେ ସମର୍ପଣ କରିବା। ଗୀତାରେ ସୂଚିତ କର୍ମଚକ୍ରର ଜ୍ଞାନକୁ ଜଡ ପଦାର୍ଥ ଏବଂ ଆତ୍ମାର ମିଳନ ପାଇଁ ପୂର୍ଣ୍ଣ ଯୋଗରେ ଗୁରୁତ୍ୱପୂର୍ଣ୍ଣ ଭାବରେ ଚିହ୍ନିତ କରାଯାଇଛି। "ଜଡ ପଦାର୍ଥରୁ, ଅନ୍ନ, ପ୍ରାଣୀ ଉତ୍ପନ୍ନ ହୁଅନ୍ତି, ବର୍ଷାରୁ ଜଡ ପଦାର୍ଥ (ଖାଦ୍ୟ) ର ଜନ୍ମ ହୁଏ, ଯଜ୍ଞରୁ ବର୍ଷା (ଦିବ୍ୟ କୃପା) ଉତ୍ପନ୍ନ ହୁଏ, ଯଜ୍ଞ କର୍ମରୁ ଜନ୍ମ ହୁଏ; କର୍ମ ବ୍ରହ୍ମ (ଦିବ୍ୟ ଇଚ୍ଛା) ରୁ ଜନ୍ମ ହୁଏ ବୋଲି ଜାଣ, ବ୍ରହ୍ମ (ଦିବ୍ୟ ଇଚ୍ଛା) ଅପରିବର୍ତ୍ତନୀୟ (ଚିତ ଶକ୍ତି) ରୁ ଜନ୍ମ ହୁଏ, ତେଣୁ ସର୍ବବ୍ୟାପୀ ବ୍ରହ୍ମ ଚେତନା (ଚିତ୍ ଶକ୍ତି) ନିରନ୍ତର ଯଜ୍ଞ ଦ୍ୱାରା ଜଡ ପଦାର୍ଥରେ ପ୍ରତିଷ୍ଠିତ ହୁଏ, ନିତ୍ୟ ଯଜ୍ଞ । ଯିଏ ଏହି କର୍ମଚକ୍ରକୁ ଏଠାରେ ଅନୁସରଣ କରେ ନାହିଁ, ଏବମ୍ ପ୍ରବର୍ତ୍ତିତମ୍ ଚକ୍ରମ୍, ଏହିପରି ଗତିରେ ତାର ଭବିଷ୍ୟତ ସ୍ଥିର ହୁଏ, ମନ୍ଦ ହେଉଛି ତାହାର ସତ୍ତା, ଇନ୍ଦ୍ରିୟସୁଖ ହେଉଛି ତାହାର ଆନନ୍ଦ, ହେ ପାର୍ଥ, ସେହି ମଣିଷ ବ୍ୟର୍ଥ ଜୀବନ ବଞ୍ଚେ।" (ଗୀତା-3.14, 15, 16,) ପୂର୍ଣ୍ଣ ଯୋଗରେ, କର୍ମଚକ୍ରକୁ ବହୁତ ଗୁରୁତ୍ୱ ଦିଆଯାଇଛି ଏବଂ ଏହାର ମୂଲ୍ୟକୁ ବହୁତ ବିସ୍ତାର ଏବଂ ବିକଶିତ କରାଯାଇଛି। A Brief Restatement: Summary or A Brief Restatement: "... what is meant by action done as Yoga, Karmayoga? It is non-attachment, it is to do works without clinging with the mind to the objects of sense and the fruit of the works. Not complete inaction, which is an error, a confusion, a self-delusion, an impossibility, but action full and free done without subjection to sense and passion, desireless and unattached works, are the first secret of perfection." 108-109 "Equality, renunciation of all desire for the fruit of our works, action done as a sacrifice to the supreme Lord of our nature and of all nature, — these are the three first Godward approaches in the Gita’s way of Karmayoga." CWSA-23/The Synthesis of Yoga/p-105 The Lord of Sacrifice: "Life is an altar to which she brings her workings and the fruits of her workings and lays them before whatever aspect of the Divinity the consciousness in her has reached for whatever result of the sacrifice the desire of the living soul can seize on as its immediate or its highest good....A mutual giving and receiving is the law of Life without which it cannot for one moment endure, and this fact is the stamp of the divine creative Will on the world it has manifested in its being, the proof that with sacrifice as their eternal companion the Lord of creatures has created all these existences. The universal law of sacrifice is the sign that the world is of God and belongs to God and that life is his dominion and house of worship and not a field for the self-satisfaction of the independent ego; not the fulfilment of the ego, — that is only our crude and obscure beginning, — but the discovery of God, the worship and seeking of the Divine and the Infinite through a constantly enlarging sacrifice culminating in a perfect self-giving founded on a perfect self-knowledge, is that to which the experience of life is at last intended to lead.” CWSA-19/Essays on the Gita/p-125-126 The Relation between Matter and Spirit: “From Matter, anna, creatures come into being, from rain is the birth of Matter (food), from sacrifice comes into being the rain (Divine Grace), sacrifice is born of work; work know to be born of Brahman (Divine Will), Brahman (Divine Will) is born of Immutable (Chit Shakti), therefore is the all-pervading Brahman Consciousness (Chit Shakti) is established in Matter by continuous sacrifice, nitya Yajna. He who follows not here this wheel of works, evam pravartitam chakram, thus set in movement, evil is his being, sensual is his delight, in vain, O Partha that man lives.” The Gita-3.14, 15, 16, The Keyword of Integral Yoga: “This is a difficult lesson to learn (rejection of revolt and impatience), but you must learn it. I do not find fault with you for taking long over it, I myself took full twelve years to learn it thoroughly, (written in the year 1919) and even after I knew the principle well enough, it took me quite four years and more to master my lower nature in this respect. But you have the advantage of my experience and my help; you will be able to do it more rapidly, if you consciously and fully assist me, by not associating yourself with the enemy Desire; jahi kamam durasadam, (this enemy in the form of desire, who is so hard to assail. The Gita-3.43) remember that utterance of the Gita, it is a keyword of our Yoga.” CWSA-36/Autobiographical Notes/p-229 Highest realisation of exclusive Karma Yoga: “That is all right in the ordinary karmayoga which aims at union with the cosmic Spirit and stops short at the Overmind — but here a special work has to be done and a new realisation achieved for the earth and not for ourselves alone. It is necessary to stand apart from the rest of the world so as to separate ourselves from the ordinary consciousness in order to bring down a new one.” CWSA-35/Letters on Himself and the Ashram- 812-813, "The Gita at its cryptic close may seem by its silence to stop short of that solution for which we are seeking; it pauses at the borders of the highest spiritual mind and does not cross them into the splendours of the supramental Light. And yet its secret of dynamic, and not only static, identity with the inner Presence, its highest mystery of absolute surrender to the Divine Guide, Lord and Inhabitant of our nature, is the central secret. This surrender is the indispensable means of the supramental change and, again, it is through the supramental change that the dynamic identity becomes possible." CWSA-23/The Synthesis of Yoga/p-95-96, ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: To be updated 4 / Chapter 4. Towards the Yoga of Knowledge ସାରାଂଶ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନର୍ବିଚାର: ଏହି ଅଧ୍ୟାୟ ସର୍ବୋଚ୍ଚ ଗୁପ୍ତ ଜ୍ଞାନ, ରହସ୍ୟମ୍ ଉତ୍ତମମ୍ , ଅବତାରଙ୍କ ଜନ୍ମର ଉଦ୍ଦେଶ୍ୟ, ଦୁଇଥର ଜନ୍ମିତ ଆତ୍ମା, ଗୁରୁଙ୍କ ଆବଶ୍ୟକତା, ସମଗ୍ର ଅନନ୍ତ ଜୀବନର ଜ୍ଞାନ, ଚତୁର୍ଭୁଜ ଆତ୍ମା ଶକ୍ତି, ସାର୍ବଜନୀନ ଦିବ୍ୟ କାର୍ଯ୍ୟ, କାର୍ଯ୍ୟ ଏବଂ ନିଷ୍କ୍ରିୟତା ମଧ୍ୟରେ ପାର୍ଥକ୍ୟ, ବିଶ୍ୱାସ ମାଧ୍ୟମରେ ଜ୍ଞାନ ପ୍ରାପ୍ତି ବିଷୟରେ ଏକ ସଙ୍କେତ ପ୍ରଦାନ କରେ। ଗୀତା ସର୍ବୋଚ୍ଚ ଗୁପ୍ତ ଜ୍ଞାନ ବିଷୟରେ ସଙ୍କେତ ଦିଏ କିନ୍ତୁ 'ସାଧକଙ୍କୁ ତାଙ୍କ ନିଜ ଆଧ୍ୟାତ୍ମିକ ଅଭିଜ୍ଞତା ଦ୍ୱାରା ଆବିଷ୍କାର କରିବାକୁ ଛାଡ଼ିଦିଏ।' ଜଣେ ଅବତାର ଜୀବନ ଏବଂ କାର୍ଯ୍ୟକୁ ଗ୍ରହଣ କରନ୍ତି ଏବଂ ତାଙ୍କର ଦିବ୍ୟ ପ୍ରଭାବ ଦ୍ୱାରା, ନିମ୍ନ ପ୍ରକୃତିର ସମସ୍ୟା ଏକ ଉଚ୍ଚତର ଦିବ୍ୟ ପ୍ରକୃତିରେ ପରିବର୍ତ୍ତିତ ହୁଏ ଏବଂ ସାଧାରଣ ପୃଥିବୀ-ବନ୍ଧିତ କାର୍ଯ୍ୟ ମୁକ୍ତ ଆତ୍ମାର ଦିବ୍ୟ କାର୍ଯ୍ୟରେ ପରିବର୍ତ୍ତିତ ହୁଏ। ଆଧ୍ୟାତ୍ମିକ ପ୍ରତିପାଳକ ଭାବରେ ଗୁରୁଙ୍କ ଆବଶ୍ୟକତା ପାରମ୍ପରିକ ଯୋଗରେ ଅପରିହାର୍ଯ୍ୟ ଏବଂ ତାଙ୍କର ପ୍ରଭାବ ଦ୍ୱାରା ଚୈତ୍ୟ ଏବଂ ଆଧ୍ୟାତ୍ମିକ ଭାବରେ ଏକ ଦ୍ୱିଥର ଜନ୍ମିତ ଆତ୍ମାର ଦ୍ବାର ଖୋଲା ହୁଏ, ଏବଂ ସେ ପ୍ରଥମେ ଚୈତ୍ୟ ସତ୍ତା ଏବଂ ଆଧ୍ୟାତ୍ମିକ ସତ୍ତା ଏବଂ ତା'ପରେ ଅନେକ ସାଧନା ପରେ ଅତିମାନସ ସତ୍ତା, ଆତ୍ମନି ଅଥୋ ମୟି ଅନୁଭବ କରନ୍ତି। (ଗୀତା-୪.୩୫) Summary or A Brief Restatement: "The first step is Karmayoga, the selfless sacrifice of works, and here the Gita’s insistence is on action. The second is Jnanayoga, the self-realisation and knowledge of the true nature of the self and the world; and here the insistence is on knowledge; but the sacrifice of works continues and the path of Works becomes one with but does not disappear into the path of Knowledge. The last step is Bhaktiyoga, adoration and seeking of the supreme Self as the Divine Being, and here the insistence is on devotion; but the knowledge is not subordinated, only raised, vitalised and fulfilled, and still the sacrifice of works continues; the double path becomes the triune way of knowledge, works and devotion. And the fruit of the sacrifice, the one fruit still placed before the seeker, is attained, union with the divine Being and oneness with the supreme divine nature. Rahasyam Uttamam, The Supreme Secret of the Gita: "But the highest secret of all, uttamam˙ rahasyam, is the Purushottama. This is the supreme Divine, God, who possesses both the infinite and the finite and in whom the personal and the impersonal, the one Self and the many existences, being and becoming, the world-action and the supracosmic peace, pravritti and nivritti, meet, are united, are possessed together and in each other. In God all things find their secret truth and their absolute reconciliation." 125 The Purpose of Divine Birth and Divine Action of Avatar (Janma Karma cha Me Divyam): “For there are two aspects of the divine birth; one is a descent, the birth of God in humanity, the Godhead manifesting itself in the human form and nature, the eternal Avatar; the other is an ascent, the birth of man into the Godhead, man rising into the divine nature and consciousness, madbhavam agatah; it is the being born anew in a second birth of the soul. It is that new birth which Avatarhood and the upholding of the Dharma are intended to serve.” CWSA-19/Essays on the Gita/p-148, "The divinised man entering into his divine nature will act even as he acts; he will not give himself up to inaction. The Divine is at work in man in the ignorance and at work in man in the knowledge. To know Him is our soul’s highest welfare and the condition of its perfection, but to know and realise Him as a transcendent peace and silence is not all; the secret that has to be learned is at once the secret of the eternal and unborn Divine and the secret of the divine birth and works, janma karma cha me divyam. The action which proceeds from that knowledge, will be free from all bondage; “he who so knoweth me,” says the Teacher, “is not bound by works.” (The Gita-4.14)" 144 Nitya Yajna, ceaseless sacrifice is the Central truth of the Gita and Integral Yoga: Sacrifice is the law of the world and nothing can be gained without it, neither mastery here, nor the possession of heavens beyond, nor the supreme possession of all; “this world is not for him who doeth not sacrifice, how then any other world?” (The Gita-4.31) Therefore all these and many other forms of sacrifice have been “extended in the mouth of the Brahman,” (The Gita-4.32) the mouth of that Fire which receives all offerings; they are all means and forms of the one great Existence in activity, means by which the action of the human being can be offered up to That of which his outward existence is a part and with which his inmost self is one. They are “all born of work” (The Gita-3.14-15); all proceed from and are ordained by the one vast energy of the Divine which manifests itself in the universal karma and makes all the cosmic activity a progressive offering to the one Self and Lord and of which the last stage for the human being is self-knowledge and the possession of the divine or Brahmic consciousness. “So knowing thou shalt become free.” (The Gita-9.28)" 122 The Gita's Message of Material Sacrifice for Cellular Transformation: “In the light of a larger knowledge Matter also can be seen to be the Brahman, a self-energy put forth by the Brahman, a form and substance of Brahman; aware of the secret consciousness within material substance, secure in this larger knowledge, the gnostic light and power can unite itself with Matter, so seen, and accept it as an instrument of a spiritual manifestation. A certain reverence, even, for Matter and a sacramental attitude in all dealings with it is possible. As in the Gita the act of the taking of food is spoken of as a material sacrament, a sacrifice, an offering of Brahman to Brahman by Brahman, so also the gnostic consciousness and sense can view all the operations of Spirit with Matter.” CWSA-22/The Life Divine-1022-1023, "Brahman is the giving, Brahman is the food-offering, by Brahman it is offered into the Brahman fire, Brahman is that which is to be attained by samadhi in Brahman-action." The Gita-4.24 ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 5/ Chapter 5. The Yoga of Renunciation Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 6/ Chapter 6. The Yoga of the Supreme Spirit Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 7/ Chapter 7. The Yoga of Knowledge Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 8/ Chapter 8 - The Immutable Brahman Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 9/ Chapter 9. The King-Knowledge, The King-Secret Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 10/ Chapter 10. God in Power of Becoming Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 11/ Chapter 11. The Vision of The World-Spirit Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 12/ Chapter 12. Bhakti Yoga Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 13/ Chapter 13. The Field and Its Knower Summary or A Brief Restatement: In this chapter, the relationship between Matter and Spirit is worked out and for maintaining the Spiritual pursuit Arjuna raised the Question which can be divided into six parts. He wanted to know these six elements in order to strengthen his Spiritual pursuit. “Six Questions raised by Arjuna: (1) The Field, Kshetra, and (2) the Knower of the Field, Kshetrajna, (3) Knowledge, Jnana, and (4) the object of Knowledge, Jneya, (5) Nature, Prakriti and (6) Self, Purusha, these I would like to learn, O Keshava.” The Gita-13.1 The Field, Kshetra: The Upanishad speaks of a fivefold body or sheath of Nature, a physical (Annamaya Kosha), vital (Pranamaya Kosha), mental (Manomaya Kosha), ideal (Vijnanamaya Kosha) and divine body (Anandamaya Kosha); this may be regarded as the totality of the field, kshetram. The Knower of the Field, Kshetrajna: Knowledge: The object of Knowledge: Nature, Prakriti: Self, Purusha: The Most important verse of this chapter: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 14/ Chapter 14. The Three Gunas Summary or A Brief Restatement: ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: 15/ Chapter 15. The Supreme Divine Summary or A Brief Restatement: First, by the practice of Self-control, a Sadhak's Psychic Being and Spiritual Being open. A traditional Sadhak utilises the opening of these Selves for the discovery of Purushottama Consciousness and "with their experiences and consequences can lead away from life or to a Nirvana." (CWSA-22/The Life Divine/p-943) An integral Sadhak utilises the opening of these two Selves, "solely as steps in a transformation of the nature" (CWSA-22/The Life Divine/p-943) and after long movement of Consciousness, he discovers the Supramental being, and utilises the same for the transformation of the Subconscient and Inconscient Sheaths. ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: ପ୍ରଥମେ, ଆତ୍ମ-ସଂଯମ ଅଭ୍ୟାସ ଦ୍ୱାରା, ଜଣେ ସାଧକର ଚୈତ୍ୟ ସତ୍ତା ଏବଂ ଆଧ୍ୟାତ୍ମିକ ସତ୍ତା ଉନ୍ମୁକ୍ତ ହୋଇଯାଏ। ଜଣେ ପାରମ୍ପରିକ ସାଧକ ପୁରୁଷୋତ୍ତମ ଚେତନା ଆବିଷ୍କାର ପାଇଁ ଏହି ଆତ୍ମାର ଉନ୍ମୋଚନକୁ ବ୍ୟବହାର କରନ୍ତି ଏବଂ "ସେମାନଙ୍କର ଅଭିଜ୍ଞତା ଏବଂ ପରିଣାମ ସହିତ ଜୀବନକୁ ନିର୍ବାଣ ଆଡକୁ ନେଇଯାଇପାରନ୍ତି।" (CWSA-22/The Life Divine/p-943) ଜଣେ ପୂର୍ଣ୍ଣ ଯୋଗର ସାଧକ ଏହି ଦୁଇଟି ଆତ୍ମ ଉନ୍ମୋଚନକୁ ବ୍ୟବହାର କରନ୍ତି, "କେବଳ ପ୍ରକୃତିର ରୁପାନ୍ତର ପଦକ୍ଷେପ ଭାବରେ" (CWSA-22/The Life Divine/p-943) ଏବଂ ଚେତନାର ଦୀର୍ଘ ଦିନ ଗତି ପରେ, ସେ ଅତିମାନସ ସତ୍ତାକୁ ଆବିଷ୍କାର କରନ୍ତି, ଏବଂ ଏହାକୁ ଅବଚେତନ ଏବଂ ଅଚେତନା ଆବରଣର ପରିବର୍ତ୍ତନ ପାଇଁ ବ୍ୟବହାର କରନ୍ତି। 16/ Chapter 16. Deva and Asura Summary or A Brief Restatement: “There are two worlds adjacent to this material world, Superconscient and Subconscient; Superconscient world has already been described at length: hear from Me, O Partha, the Subconscient, asuric world.” The Gita-16.6 The whole of humanity is now going through this Subconscient transformation unconsciously and few prepared vessels are going through this transformation consciously. Those who are open towards Subconscient transformation, they will feel all the time a Divine Force is entering the mind, vital, body, and Subconscient sheaths in a very minuscule manner. When this descent of Divine force is strong enough to be felt as a higher body temperature of fever, then its outcome is a miracle in the Subconscient sheath resulting in some Divine manifestation. (1) We get the information from Savitri that if our Psychic and Spiritual beings are open, then beings of those higher planes will accompany us and assist us in our sadhana, involve in many creative actions, and call down divine energies. Integral Yoga identifies ten Selves and their opening activates affirmative Beings belonging to higher planes. (2) Similarly, through our untransformed nature, asuric beings or dark energies enter our system and do their destructive and pessimistic action both in waking and dream states. (3) We also get this information from Savitri that like our parents, some invisible beings pursue us in this birth and take care of us. Similarly, some beings accompany us from our previous births. So, we have to remember that neither this world, nor any creative action, nor any destructive action, nor any powers and personalities that are acting through us are our own. The Mother’s experience of 24-25 July, 1959, gave clearer details about Supramental action in the Subconscient and Inconscient Sheath, “for the first time the Supramental light entered directly into my body, without passing through the inner beings. It entered through the feet and it climbed up and up. And as it climbed, the fever also climbed because the body was not accustomed to this intensity. As all this light neared the head, I thought I would burst and that the experience would have to be stopped…” (The Mother's Agenda-, October 6, 1959) The descending Supramental force through complete surrender, maye sarvani karmani sannyasya, ("Giving up thy works to Me, with thy consciousness founded in the Self, free from desire and egoism" The Gita-3.30) as hinted in the Gita (Which is also identified as a key word of Karma Yoga) also generates fever, bigatajwarah, (The Gita-3.30) that delivers the Soul. ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: "ଏହି ଭୌତିକ ଜଗତ ସହିତ ସଂଲଗ୍ନ ଦୁଇଟି ଜଗତ ଅଛି, ଅତିଚେତନ ଏବଂ ଅବଚେତନ; ଅତିଚେତନ ଜଗତକୁ ପୂର୍ବରୁ ବିସ୍ତାରିତ ଭାବରେ ବର୍ଣ୍ଣନା କରାଯାଇଛି: ହେ ପାର୍ଥ, ଏବେ ଅବଚେତନ, ଆସୁରିକ ଜଗତ ବିଷୟରେ ମୋଠାରୁ ଶୁଣ।" ଗୀତା-୧୬.୬ ସମଗ୍ର ମାନବଜାତି ଏବେ ଅଚେତନ ଭାବରେ ଏହି ଅବଚେତନ ପରିବର୍ତ୍ତନ ଦେଇ ଗତି କରୁଛି ଏବଂ କିଛି ପ୍ରସ୍ତୁତ ଆଧାର ସଚେତନ ଭାବରେ ଏହି ପରିବର୍ତ୍ତନ ଦେଇ ଗତି କରୁଛନ୍ତି। ଯେଉଁମାନେ ଅବଚେତନ ପରିବର୍ତ୍ତନ ପାଇଁ ପ୍ରସ୍ତୁତ ଅଛନ୍ତି, ସେମାନେ ସର୍ବଦା ଏକ ଦିବ୍ୟ ଶକ୍ତି ମନ, ପ୍ରାଣ, ଶରୀର ଏବଂ ଅବଚେତନ ଆବରଣରେ ଅତି ଅଳ୍ପ ପରିମାଣରେ ଅନୁପ୍ରବେଶ କରୁଥିବା ଅନୁଭବ କରିବେ। ଯେତେବେଳେ ଦିବ୍ୟ ଶକ୍ତିର ଏହି ଅବତରଣ ଜ୍ୱରର ଉଚ୍ଚ ଶରୀର ତାପମାତ୍ରା ଭାବରେ ଅନୁଭବ କରିବା ପାଇଁ ଯଥେଷ୍ଟ ଶକ୍ତିଶାଳୀ ହୋଇଥାଏ, ସେତେବେଳେ ଏହାର ପରିଣାମ ସ୍ବରୁପ ଅବଚେତନ ଆବରଣରେ ଏକ ଚମତ୍କାର ଅନୁଭବ ଆଣେ ଯାହା ଫଳରେ କିଛି ଦିବ୍ୟ ପ୍ରକାଶନ ହୁଏ। (୧) ଆମେ ସାବିତ୍ରୀଙ୍କଠାରୁ ସୂଚନା ପାଇଥାଉ ଯେ ଯଦି ଆମର ଚୈତ୍ୟ ଏବଂ ଆଧ୍ୟାତ୍ମିକ ସତ୍ତା ଉନ୍ମୁକ୍ତ ଥାଏ, ତେବେ ସେହି ଉଚ୍ଚତର ସ୍ତରର ଅଦୃଶ୍ୟ ବିଭୁତିମାନେ ଆମ ସହିତ ରହିବେ ଏବଂ ଆମର ସାଧନାରେ ଆମକୁ ସାହାଯ୍ୟ କରିବେ, ଅନେକ ସୃଜନଶୀଳ କାର୍ଯ୍ୟରେ ସାମିଲ ହେବେ ଏବଂ ଦିବ୍ୟ ଶକ୍ତିକୁ ଅବତରି ଆଣିବେ। ପୂର୍ଣ୍ଣ ଯୋଗ ଦଶଟି ଆତ୍ମାକୁ ଚିହ୍ନଟ କରେ ଏବଂ ସେମାନଙ୍କର ଦ୍ବାର ଉନ୍ମୁକ୍ତ ହେବା ଦ୍ୱାରା ଉଚ୍ଚତର ସ୍ତରର ସକାରାତ୍ମକ ସତ୍ତା ସକ୍ରିୟ ହୁଅନ୍ତି। (୨) ସେହିପରି, ଆମର ଅପରିବର୍ତ୍ତିତ ପ୍ରକୃତି ମାଧ୍ୟମରେ, ଆସୁରିକ ସତ୍ତା କିମ୍ବା ଅନ୍ଧକାର ଶକ୍ତି ଆମ ବ୍ୟବସ୍ଥାରେ ପ୍ରବେଶ କରନ୍ତି ଏବଂ ଜାଗ୍ରତ ଏବଂ ସ୍ୱପ୍ନ ଅବସ୍ଥାରେ ସେମାନଙ୍କର ବିନାଶକାରୀ ଏବଂ ନିରାଶାବାଦୀ କାର୍ଯ୍ୟ କରନ୍ତି। (୩) ଆମେ ସାବିତ୍ରୀଙ୍କଠାରୁ ଏହି ସୂଚନା ମଧ୍ୟ ପାଇଥାଉ ଯେ ଆମ ପିତାମାତାଙ୍କ ପରି, କିଛି ଅଦୃଶ୍ୟ ସତ୍ତା ଏହି ଜନ୍ମରେ ଆମକୁ ଅନୁସରଣ କରନ୍ତି ଏବଂ ଆମର ଯତ୍ନ ନିଅନ୍ତି। ସେହିପରି, କିଛି ସତ୍ତା ଆମର ପୂର୍ବ ଜନ୍ମରୁ ଆମ ସହିତ ଥାଆନ୍ତି। ତେଣୁ, ଆମକୁ ମନେ ରଖିବାକୁ ପଡିବ ଯେ ଏହି ଜଗତ, ନା କୌଣସି ସୃଜନଶୀଳ କାର୍ଯ୍ୟ, ନା କୌଣସି ବିନାଶକାରୀ କାର୍ଯ୍ୟ, ନା କୌଣସି ଶକ୍ତି ଏବଂ ବ୍ୟକ୍ତିତ୍ୱ ଯାହା ଆମ ମାଧ୍ୟମରେ କାର୍ଯ୍ୟ କରୁଛି ତାହା ଆମର ନିଜର ନୁହେଁ। ୧୯୫୯ ମସିହାର ୨୪-୨୫ ଜୁଲାଇରେ ଶ୍ରୀ ମାଙ୍କ ଅଭିଜ୍ଞତା ଅବଚେତନ ଏବଂ ଅଚେତନ ଆବରଣରେ ଅତିମାନସ କାର୍ଯ୍ୟ ବିଷୟରେ ସ୍ପଷ୍ଟ ବିବରଣୀ ପ୍ରଦାନ କରେ, "ପ୍ରଥମ ଥର ପାଇଁ ଅତିମାନସ ଆଲୋକ ଭିତର ଚୈତ୍ୟ ସତ୍ତା ମଧ୍ୟ ଦେଇ ନଯାଇ ସିଧାସଳଖ ମୋ ଶରୀରରେ ପ୍ରବେଶ କଲା। ଏହା ପାଦ ଦେଇ ପ୍ରବେଶ କଲା ଏବଂ ଏହା ଉପରକୁ ଉଠିଲା। ଏବଂ ଏହା ଉପରକୁ ଉଠିବା ସହିତ, ଜ୍ୱର ମଧ୍ୟ ବଢ଼ିଲା କାରଣ ଶରୀର ଏହି ତୀବ୍ରତା ସହିତ ଅଭ୍ୟସ୍ତ ନଥିଲା। ଏହି ସମସ୍ତ ଆଲୋକ ମୁଣ୍ଡ ପାଖରେ ପହଞ୍ଚିବା ସହିତ, ମୁଁ ଭାବିଲି ଯେ ମୋ ମୁଣ୍ଡ ଫାଟିଯିବି ଏବଂ ଅଭିଜ୍ଞତାକୁ ବନ୍ଦ କରିବାକୁ ପଡିବ..." (ଶ୍ରୀ ମାଙ୍କ ଏଜେଣ୍ଡା-, ଅକ୍ଟୋବର ୬, ୧୯୫୯) ସମ୍ପୂର୍ଣ୍ଣ ଆତ୍ମସମର୍ପଣ ମାଧ୍ୟମରେ ଅତିମାନସ ଶକ୍ତି ଅବତରଣ ସମ୍ଭବ, ମୟି ସର୍ବାଣି କର୍ମଣି ସନ୍ନ୍ୟାସ, ("ମୋଠାରେ ତୁମର କାର୍ଯ୍ୟ ସମର୍ପଣ କରି, ତୁମର ଚେତନା ଆତ୍ମାରେ ପ୍ରତିଷ୍ଠିତ କରି, ଇଚ୍ଛା ଏବଂ ଅହଂକାରରୁ ମୁକ୍ତ" ଗୀତା-୩.୩୦) ଗୀତାରେ ସୂଚିତ (ଯାହାକୁ କର୍ମଯୋଗର ଏକ ମୁଖ୍ୟ ଶବ୍ଦ ଭାବରେ ମଧ୍ୟ ଚିହ୍ନଟ କରାଯାଇଛି) ଜ୍ୱର, ବିଗତଜ୍ୱରଃ, (ଗୀତା-୩.୩୦) ସୃଷ୍ଟି କରେ ଯାହା ଆତ୍ମାକୁ ଉଦ୍ଧାର କରେ। 17/ Chapter 17. Faith and The Three Gunas Summary or A Brief Restatement: The true nature of static faith as defined in the Gita is of four kind; first is the ‘faith of each man takes the shape, hue, quality given to it by his stuff of being, his constituting temperament, his innate power of existence, sattvanurupa sarvasya sraddha ;’ (The Gita-17.3) secondly, Sraddha is that it is an aspect of the Self, sraddhamayayo Purusha ; (The Gita-17.3) thirdly, whatever is man’s faith that he becomes ultimately, yo yachhadra sa evasah. (The Gita-17.3) This faith is Divinely fulfilled and culminated lastly in an eternal flame of knowledge, sraddhavan labhate jnanam . (The Gita-4.39) "There is one kind of faith demanded as indispensable by the integral Yoga and that may be described as (1) faith in God and the Shakti, (2) faith in the presence and power of the Divine in us and the world, (3) a faith that all in the world is the working of one divine Shakti, that all the steps of the Yoga, its strivings and sufferings and failures as well as its successes and satisfactions and victories are utilities and necessities of her workings and (4) that by a firm and strong dependence on and a total self-surrender to the Divine and to his Shakti in us we can attain to oneness and freedom and victory and perfection." CWSA-24/The Synthesis of Yoga/p-771, ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: ଗୀତାରେ ପରିଭାଷିତ ସ୍ଥିର ବିଶ୍ୱାସର ପ୍ରକୃତ ସ୍ୱରୂପ ଚାରି ପ୍ରକାରର; ପ୍ରଥମତଃ 'ପ୍ରତ୍ୟେକ ମଣିଷର ବିଶ୍ୱାସ ତା'ର ସତ୍ତା, ତାହାର ଗଠନକାରୀ ସ୍ୱଭାବ, ଅସ୍ତିତ୍ୱର ଜନ୍ମଗତ ଶକ୍ତି, ସତ୍ତ୍ୱନୁରୂପ ସର୍ବସ୍ୟ ଶ୍ରଦ୍ଧା ଦ୍ୱାରା ପ୍ରଦତ୍ତ ଆକାର, ରଙ୍ଗ, ଗୁଣ ଗ୍ରହଣ କରେ;' (ଗୀତା-୧୭.୩) ଦ୍ୱିତୀୟତଃ, ଶ୍ରଦ୍ଧା ହେଉଛି ଏହା ଆତ୍ମାର ଏକ ସ୍ବଭାବ, ଶ୍ରଦ୍ଧାମୟୟୋ ପୁରୁଷ ; (ଗୀତା-୧୭.୩) ତୃତୀୟତଃ, ମଣିଷର ଯାହା ବି ବିଶ୍ୱାସ ଅଛି ତାହା ସେ ଶେଷରେ ପ୍ରାପ୍ତ ହୁଏ, ଯୋ ଯଚ୍ଛଦ୍ର ସ ଏବାସଃ । (ଗୀତା-୧୭.୩) ଏହି ବିଶ୍ୱାସ ଦିବ୍ୟ ଭାବରେ ପରିପୂର୍ଣ୍ଣ ହୁଏ ଏବଂ ଶେଷରେ ଜ୍ଞାନର ଏକ ଅନନ୍ତ ଜ୍ୱାଳାରେ ପରିପୂର୍ଣ୍ଣ ହୁଏ, ଶ୍ରଦ୍ଧାବାନ୍ ଲଭତେ ଜ୍ଞାନମ୍ । (ଗୀତା-୪.୩୯) "ପୂର୍ଣ୍ଣ ଯୋଗ ଦ୍ୱାରା ଏକ ପ୍ରକାରର ବିଶ୍ୱାସକୁ ଅପରିହାର୍ଯ୍ୟ ଭାବରେ ଦାବି କରାଯାଏ ଏବଂ ତାହା (୧) ଈଶ୍ୱର ଏବଂ ଶକ୍ତିରେ ବିଶ୍ୱାସ, (୨) ଆମ ଏବଂ ଜଗତରେ ଈଶ୍ୱରଙ୍କ ଉପସ୍ଥିତି ଏବଂ ଶକ୍ତିରେ ବିଶ୍ୱାସ, (୩) ବିଶ୍ୱରେ ସମସ୍ତ ବିଷୟ ଏକ ଦିବ୍ୟ ଶକ୍ତିର କାର୍ଯ୍ୟ, ଯୋଗର ସମସ୍ତ ପଦକ୍ଷେପ, ଏହାର ପ୍ରୟାସ ଏବଂ ଦୁଃଖ ଏବଂ ବିଫଳତା ଏବଂ ଏହାର ସଫଳତା, ସନ୍ତୋଷ ଏବଂ ବିଜୟ ହେଉଛି ତାଙ୍କ କାର୍ଯ୍ୟର ଉପଯୋଗିତା ଏବଂ ଆବଶ୍ୟକତା ଏବଂ (୪) ଈଶ୍ୱର ଏବଂ ଆମ ମଧ୍ୟରେ ତାଙ୍କ ଶକ୍ତି ଉପରେ ଏକ ଦୃଢ଼ ଏବଂ ଦୃଢ଼ ନିର୍ଭରଶୀଳତା ଏବଂ ସମ୍ପୂର୍ଣ୍ଣ ଆତ୍ମ-ସମର୍ପଣ ଦ୍ୱାରା ଆମେ ଏକତା, ସ୍ୱାଧୀନତା, ବିଜୟ ଏବଂ ସିଦ୍ଧତା ପ୍ରାପ୍ତ କରିପାରିବା।" CWSA-24/ଯୋଗର ସମନ୍ବୟ/p-771, 18/ Chapter 18. Renunciation and Moksha Summary or A Brief Restatement: "This part of the subject is introduced by a last question of Arjuna regarding the principle of Sannyasa and the principle of Tyaga and their difference. The frequent harping, the reiterated emphasis of the Gita on this crucial distinction has been amply justified by the subsequent history of the later Indian mind, its constant confusion of these two very different things and its strong bent towards belittling any activity of the kind taught by the Gita as at best only a preliminary to the supreme inaction of Sannyasa. As a matter of fact, when people talk of Tyaga, of renunciation, it is always the physical renunciation of the world which they understand by the word or at least on which they lay emphasis, while the Gita takes absolutely the opposite view that the real Tyaga has action and living in the world as its basis and not a flight to the monastery, the cave or the hill-top. The real Tyaga is action with a renunciation of desire and that too is the real Sannyasa.” CWSA-19/Essays on the Gita/p-493-494 ସାରଣୀ କିମ୍ବା ଏକ ସଂକ୍ଷିପ୍ତ ପୁନଃବିବରଣୀ: "ଏହି ବିଷୟର ଅଂଶଟି ଅର୍ଜୁନଙ୍କ ଦ୍ୱାରା ସନ୍ନ୍ୟାସର ନୀତି ଏବଂ ତ୍ୟାଗର ନୀତି ଏବଂ ସେମାନଙ୍କ ପାର୍ଥକ୍ୟ ସମ୍ପର୍କରେ ଶେଷ ପ୍ରଶ୍ନ ଦ୍ୱାରା ଆରମ୍ଭ କରାଯାଇଛି। ଗୀତାର ବାରମ୍ବାର ତାଗିଦ୍ କରାଯାଇଛି, ଏହି ଗୁରୁତ୍ୱପୂର୍ଣ୍ଣ ପାର୍ଥକ୍ୟ ଉପରେ ପୁନରାବୃତ୍ତି ଗୁରୁତ୍ୱ ପରବର୍ତ୍ତୀ ଭାରତୀୟ ମନର ପରବର୍ତ୍ତୀ ଇତିହାସ, ଏହି ଦୁଇଟି ଭିନ୍ନ ଜିନିଷର ନିରନ୍ତର ଦ୍ୱନ୍ଦ୍ୱ ଏବଂ ଗୀତା ଦ୍ୱାରା ଶିକ୍ଷା ଦିଆଯାଇଥିବା ଯେକୌଣସି କାର୍ଯ୍ୟକଳାପକୁ ସର୍ବୋତ୍ତମ ଭାବରେ ସନ୍ନ୍ୟାସର ସର୍ବୋଚ୍ଚ ନିଷ୍କ୍ରିୟତାର ପ୍ରାରମ୍ଭିକ ଭାବରେ ତୁଚ୍ଛ କରିବା ପ୍ରତି ଏହାର ଦୃଢ଼ ଆଗ୍ରହ ଦ୍ୱାରା ଯଥେଷ୍ଟ ଯଥାର୍ଥ ହୋଇଛି। ପ୍ରକୃତ କଥା ହେଉଛି, ଯେତେବେଳେ ଲୋକମାନେ ତ୍ୟାଗର କଥା କୁହନ୍ତି, ତ୍ୟାଗର କଥା କୁହନ୍ତି, ସେତେବେଳେ ଏହା ସର୍ବଦା ବିଶ୍ୱର ଶାରୀରିକ ତ୍ୟାଗ ଯାହାକୁ ସେମାନେ ଶବ୍ଦ ଦ୍ୱାରା ବୁଝନ୍ତି କିମ୍ବା ଅତି କମରେ ଯାହା ଉପରେ ସେମାନେ ଗୁରୁତ୍ୱ ଦିଅନ୍ତି, ଯେତେବେଳେ ଗୀତା ସମ୍ପୂର୍ଣ୍ଣ ବିପରୀତ ଦୃଷ୍ଟିକୋଣ ଗ୍ରହଣ କରେ ଯେ ପ୍ରକୃତ ତ୍ୟାଗର ଆଧାର ଭାବରେ କାର୍ଯ୍ୟ ଏବଂ ଜଗତରେ ବାସ ଅଛି ଏବଂ ମଠ, ଗୁମ୍ଫା କିମ୍ବା ପାହାଡ଼ ଶିଖରକୁ ପଳାୟନ ନୁହେଁ। ପ୍ରକୃତ ତ୍ୟାଗ ହେଉଛି କର୍ମ କରିକି କାମନା ବାସନା ତ୍ୟାଗ କରିବା ଏବଂ ତାହା ମଧ୍ୟ ପ୍ରକୃତ ସନ୍ନ୍ୟାସ।" CWSA-19/ଗୀତା ଉପରେ ପ୍ରବନ୍ଧ/p-493-494 The Bhagavad Gita - Yoga Sadhana Camp Discussion 28 July - 31 July 2025 Audio Recording 28 July 2025 Audio Recording 29 July 2025 Audio Recording 30 July 2025 Audio Recording 31 July 2025 "At times I sense there’s an extraordinary secret to discover, just there at my finger tips; I feel that I am going to catch the Thing, to know ... Sometimes, for a second, I see the Secret; there is an opening, and again it closes. Then once again it is unveiled for a second and I come to know a little more. Yesterday the Secret was there completely clear, wide open. But it’s not something that can be explained: words are silly, it must be experienced. Sri Aurobindo speaks of this Secret almost everywhere, especially in his Essays on the Gita. (A touch supreme surprised his hurrying heart, (Savitri-237), "A fire has come and touched men’s hearts and gone; A few have caught flame and risen to greater life." (Savitri-7)) He tells us that in the Gita itself one gets glimpses of this thing which is beyond the Impersonal, beyond even the Personal behind the Impersonal, beyond the Transcendent. Well, I saw this Secret – I saw that the Supreme only becomes perfect in terrestrial matter, on earth. ‘Becomes’ is just a way of speaking, of course, for everything already is, and the Supreme is what He is. But we live in time, in a successive unfoldment, and it would be absurd to say that at present Matter is the expression of a perfect Divine. I saw this Secret (which is getting more and more perceptible as the Supramental becomes clear), I saw it in the everyday, outer life, precisely in this very physical life which all spirituality rejects ... a kind of accuracy or exactitude right down to the atom. I am not saying that the ‘Divine’ becomes perfect in Matter – the Divine is already there – but that THE SUPREME becomes perfect in Matter." The Mother The Mother's Agenda-06.05.1960 "ବେଳେବେଳେ ମୁଁ ଅନୁଭବ କରେ ଯେ ଆବିଷ୍କାର କରିବା ପାଇଁ ଏକ ଅସାଧାରଣ ରହସ୍ୟ ଅଛି, କେବଳ ମୋ ଆଙ୍ଗୁଠି ଟିପରେ ଅଛି; ମୁଁ ଅନୁଭବ କରେ ଯେ ମୁଁ ସେହି ବସ୍ତୁକୁ ଧରିବାକୁ ଯାଉଛି, ଜାଣିବା ପାଇଁ ... ବେଳେବେଳେ ଗୋଟିଏ ସେକେଣ୍ଡ ପାଇଁ ମୁଁ ଏ ରହସ୍ୟ ଦେଖେ; ସେଠାରେ ଏକ ଦ୍ବାର ଖୋଲିଯାଏ, ଏବଂ ପୁଣି ଏହା ବନ୍ଦ ହୋଇଯାଏ । ତା'ପରେ ପୁଣି ଥରେ ଏହାକୁ ଗୋଟିଏ ସେକେଣ୍ଡ ପାଇଁ ଉନ୍ମୋଚନ କରାଯାଏ ଏବଂ ମୁଁ ଆଉ ଟିକିଏ ଅଧିକ ଏ ବିଷୟରେ ଜାଣିବାକୁ ପାଇଲି| ଗତକାଲି ଏ ରହସ୍ୟ ସମ୍ପୂର୍ଣ୍ଣ ସ୍ପଷ୍ଟ ଓ ବ୍ୟାପକ ଭାବରେ ଅନୁଭୂତ ହେଲା। କିନ୍ତୁ ଏହା ଏପରି କିଛି ନୁହେଁ ଯାହାକୁ ଶବ୍ଦଦ୍ବାରା ବର୍ଣ୍ଣନା କରାଯାଇପାରେ: ଶବ୍ଦଗୁଡିକ ମୂର୍ଖତାପୂର୍ଣ୍ଣ, ଏହାକୁ ନିଶ୍ଚିତ ଭାବରେ ଅନୁଭବ କରିବା ଆବଶ୍ୟକ| ଶ୍ରୀ ଅରବିନ୍ଦ ଏହି ରହସ୍ୟ ବିଷୟରେ ପ୍ରାୟ ସବୁଠି, ବିଶେଷ କରି 'ଗୀତା ନିବନ୍ଧମାଳ' ଗ୍ରନ୍ଥରେ ଉଲ୍ଲେଖ କରିଛନ୍ତି । (ଏକ ପରମ ସ୍ପର୍ଶ ତାଙ୍କ ଚଂଚଳ ହୃଦୟକୁ ଆଶ୍ଚର୍ଯ୍ୟ ଚକିତ କରିଥିଲା, (ସାବିତ୍ରୀ-୨୩୭)) ସେ ଆମକୁ କୁହନ୍ତି ଯେ ଗୀତାରେ ହିଁ ଏହି ଜିନିଷର ଝଲକ ଦେଖିବାକୁ ମିଳେ ଯାହା ନୈବ୍ୟକ୍ତିକ ଠାରୁ ଉର୍ଧରେ, ଏପରିକି ନୈବ୍ୟକ୍ତ ପଛରେ ଥିବା ବ୍ୟକ୍ତ ଠାରୁ ମଧ୍ୟ, ବିଶ୍ବାତୀତ ଠାରୁ ଉର୍ଧରେ। ଠିକ୍ ଅଛି, ମୁଁ ଏହି ରହସ୍ୟ ଦେଖିଲି - ମୁଁ ଦେଖିଲି ଯେ ପରମାତ୍ମା କେବଳ ଜଡ ଜଗତରେ ପରିପୂର୍ଣ୍ଣ ହୁଅନ୍ତି, ପୃଥିବୀରେ ସଂପୂର୍ଣ୍ଣ ହୋଇଯାଆନ୍ତି । 'ହେବା' କେବଳ କହିବାର ଏକ ଉପାୟ, ଅବଶ୍ୟ, କାରଣ ସବୁକିଛି ପୂର୍ବରୁ ଅଛି, ଏବଂ ପରମ ହେଉଛନ୍ତି ସେ ଯାହା ଅଟନ୍ତି । କିନ୍ତୁ ଆମେ ସମୟ କ୍ରମେ ବଞ୍ଚିଥାଉ, କ୍ରମାଗତ ପ୍ରସ୍ଫୁଟନ ମାଧ୍ୟମରେ, ଏବଂ ଏହା କହିବା ଅଯଥା ହେବ ଯେ ବର୍ତ୍ତମାନର ଜଡ ପଦାର୍ଥ ହେଉଛି ଏକ ପରିପୂର୍ଣ୍ଣ ଈଶ୍ୱରଙ୍କ ଅଭିବ୍ୟକ୍ତି। ମୁଁ ଏହି ରହସ୍ୟ ଦେଖିଲି (ଯାହା ଅତିମାନସ କାର୍ଯ୍ୟ ସ୍ପଷ୍ଟ ହେବା ସହିତ ଅଧିକରୁ ଅଧିକ ଅନୁଭବ ହେଉଛି), ମୁଁ ଏହାକୁ ଦୈନନ୍ଦିନ, ବାହ୍ୟ ଜୀବନରେ, ଏହି ଅତ୍ୟନ୍ତ ଶାରୀରିକ ଜୀବନରେ ଦେଖିଲି ଯାହାକୁ ସମସ୍ତ ଆଧ୍ୟାତ୍ମିକତା ପ୍ରତ୍ୟାଖ୍ୟାନ କରନ୍ତି ... ଏକ ପ୍ରକାର ସଠିକତା ବା ଏହି ସଠିକତା ପରମାଣୁ ପର୍ଯ୍ୟନ୍ତ ବ୍ୟାପ୍ତ। ମୁଁ କହୁନାହିଁ ଯେ 'ଦିବ୍ୟ' ଜଡମଧ୍ୟରେ ପରିପୂର୍ଣ୍ଣ ହୋଇଯାଏ - ଈଶ୍ୱର ପୂର୍ବରୁ ସେଠାରେ ଅଛନ୍ତି - ବରଂ ପରମାତ୍ମା ଜଡ ପଦାର୍ଥରେ ପରିପୂର୍ଣ୍ଣ ହୋଇଯାଆନ୍ତି।" ଶ୍ରୀ ମା' ଶ୍ରୀ ମା'ଙ୍କ ଏଜେଣ୍ଡା-୦୬.୦୫.୧୯୬୦

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

The Reader's Query Blessed Lord said: “He who expects nothing, anapekhya , (neither from the Creator nor from His Creation) is virgin, skilful, indifferent, untroubled, who has given up all initiation of work, is dear to Me.” The Gita-12.16, “There is a love in which the emotion is turned towards the Divine in an increasing receptivity and growing union. What it receives from the Divine it pours out on others, but truly without demanding a return . If you are capable of that, then that is the highest and most satisfying way to love.” The Mother TMCW-14/Words of the Mother-II/p-122 “The true purpose of life — To live for the Divine, or to live for the Truth, or at least to live for one’s soul. And the true sincerity —To live for the Divine without expecting any benefit from Him in return. ” The Mother TMCW-14/Words of the Mother-II/p-4 The Mother here recounts the general state of consciousness of devotees and ashramites: “To give a rather curious example, there was a kind of spell of illness over the Ashram, stemming mainly from people’s thoughts, from their way of thinking. It was quite widespread and it was horrible, gloomy, full of fear, pettiness, blind submission, oh! Everyone was in a state of expectation... In short, the atmosphere was such that there was an attempt to prevent me from leaving my room – I had to sneak out! It was disgusting! Well, on the very night I saw the spell over the Ashram, Sri Aurobindo was lying sick in his bed, just as I had seen him in 1950.” The Mother The Mother’s Agenda/ February 18, 1961 “Those who approach me with the intention of obtaining favours will be disappointed, because I have no powers at my disposal.” Or “If you approach me in the hope of obtaining favours, you will be frustrated, because I have no powers at my disposal.” The Mother The Mother’s Agenda-5/p-250 “(Q:) I have been here for one and a half years but I know nothing of the sadhana. I meditate, but nothing happens in the meditation. I feel there is no love in me towards the Mother. What shall I do to feel this love? (Ans.) Become truthful, pure, sincere, straightforward. ” Sri Aurobindo 1 July 1935/CWSA-32/The Mother with letters on the Mother/p-462 “They gave themselves to her (Savitri) and asked no more.” Savitri-p 364 The Reader's Query “Answer to him that my way of Yoga is a special path and extremely difficult and I do not readily accept disciples — unless there is something to indicate that they have a special call.... The goal of Yoga is always hard to reach, but this one (integral Yoga) is more difficult than any other, and it is only for those who have the call, the capacity, the willingness to face everything and every risk, even the risk of failure, and the will to progress towards an entire selflessness, desirelessness and surrender."¹⁹ SRI AUROBINDO “I do not very readily accept disciples as this path of Yoga is difficult one and it can be followed only if there is a special call.”²¹ SRI AUROBINDO “You will tell him that admission to the Asram is only allowed to those who are already accepted as Sri Aurobindo’s disciples. There are no arrangements for visitors residing in the Asram; those who come for darshan make their own arrangements outside. Sri Aurobindo does not readily accept disciples as his is a special path of Yoga and very difficult for most. For what he wants, another Guru with an easier way of Yoga would probably be more helpful.”²⁰ SRI AUROBINDO “I do not want hundreds of thousands of disciples. It will be enough if I can get a hundred complete men, purified of petty egoism, who will be the instruments of God.”² SRI AUROBINDO “Even if one person could put himself faithfully at the disposal of the Truth, he could change the country and the world.... The best way to help the world is to transform oneself by an integral and intensive yoga.”¹⁸ THE MOTHER “There are very few people who carry with them an atmosphere which irradiates joy, peace, confidence- it is very rare. But these are truly benefactors of humanity. They don’t need to open their mouth.” THE MOTHER “I know the conditions of the country (India). Even if one person could put himself faithfully at the disposal of the Truth, he could change the country and the world.” The Mother The Mother’s Agenda-10/p-148/19th April-1969 “All I would need is one man who had an absolute trust and was receptive, with a power of execution.”²² THE MOTHER “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.”² THE MOTHER “Otherwise what will be ultimately accomplished is an achievement by the few initiating a new order of beings, while humanity will have passed sentence of unfitness on itself and may fall back into an evolutionary decline or a stationary immobility; for it is the constant upward effort (of the few) that has kept humanity alive and maintained for it its place in the front of creation.”²³ SRI AUROBINDO “For spiritual rebirth means the constant throwing away of our previous associations and circumstances and proceeding to live as if at each virgin moment we were starting life anew… To give you an idea of the final height of spiritual rebirth, I may say that there can be a constant experience of the whole universe actually disappearing at every instant and being at every instant newly created!”²⁴ THE MOTHER “Well-known or unknown has absolutely no importance from the spiritual point of view…One man who earnestly pursues the Yoga is of more value than a thousand well-known men.”²⁶ SRI AUROBINDO “Many times in his writings, particularly in The Synthesis of Yoga, Sri Aurobindo warns us against the imaginings of those who believe they can do sadhana without rigorous self-control and who heed all sorts of inspirations, which lead them to a dangerous imbalance where all their repressed, hidden, secret desires come out into the open under the pretence of liberation from ordinary conventions and ordinary reason.”²⁸ THE MOTHER After the arrival of The Mother and Sri Aurobindo , the Supramental energy is active in earth’s atmosphere very close to the material world and this inner aid with constant miracle will replace the outer aid of Religion in generalising Spirituality in humanity and this personal contact with Supramental Consciousness will be initiated from individual prepared Soul Centres. Long before the Supramentalisation of humanity, a 'principle of Supramental consciousness'²⁹ must be established in few prepared vessels. So all can open themselves towards the Supramental Light and Oneness and receive its brief touch¹⁶ with miraculous result but the flow of this invisible Sunlight can be stabilised in the well built subtle and causal body of the prepared individual vessel or after one is thoroughly established in the intermediate and 'the preliminary work psychicisation and spiritualisation of the being and nature'²⁹ through prolonged Sadhana. Intervention of this Force changes circumstances, brings very wide spread results and sooner or later the world will come under its direct influence. Thus, the world appears to him with a different meaning, not a senseless and meaningless whirl in space but ‘A Presence and Greatness everywhere’¹⁷ transforming receptive matter to plastic and Spiritual Law and Divine Force can penetrate uninterruptedly into the material world through its conscious human vessel. Man’s future is ‘Decreed (to become God) since the beginning of the worlds.’¹⁵ An Avatara’s mission is fulfilled when the (consenting part of the) humanity arrives at a Consciousness in which He is fully established. Sri Aurobindo’s first and primary objective is accomplished if the surface personalities of a few Sadhakas or ‘one hundred perfect instruments’² reveal and establish the concealed Supramental Mahashakti after long movement of Consciousness between the Psychic and Spiritual plane. And the secondary objective is with this inner movement of universalisation of Consciousness, expedite the process of descent of Divine Force to earth's atmosphere in largescale. Thus, the consciousness of general humanity can be enriched and generalisation of Spirituality and the revelation of Godhead in humanity becomes practicable. A relation between the seeker of truth, the traditional Yogi and the integral Yogi is hinted in the Gita . “A seeker of truth, jijnasu , after many births of preparation, purification of impurity and sin, endeavouring with sincerity becomes a traditional Yogi and attains the highest goal of liberation of Soul or a Soul who fell from Yoga, yogabhrasta, from the past birth, in this birth strives with sincerity to overcome the samskara of many births in brief period of this life and attains the highest goal... After many births of preparation, a traditional Yogi, Jnani, attains My Purushottama or Supramental state of Consciousness. Before realisation of this highest Consciousness, he also realises the intermediate stair that all this existence is Divine, the Cosmic Consciousness, Vasudeva sarvamiti. Such a great Soul with realisation of Vasudeva sarvamiti or integral Yogi is very rare, samahatma sudurlava. ”³ An integral Yogi, after many births of preparation, attains integral Transformation, integral Perfection and integral Knowledge.²⁷ A similar description of a seeker of Truth (Jijnasu) ascending to the state of Consciousness of Godhead (Avatara) is also observed in Savitri through intermediate stairs Dvija, Yantra and Vibhuti through many successive births of preparation known as all life. Aspiring he transcends his earthly self; ( A seeker of Truth, Jijnasu ) He stands in the largeness of his soul new-born, (A twice-born Soul, Dvija ) Redeemed from encirclement by mortal things And moves in a pure free spiritual realm (Instrument of Truth, Yantra ) As in the rare breath of a stratosphere; A last end of far lines of divinity, (Emanation, Vibhuti ) He mounts by a frail thread to his high source; He reaches his fount of immortality, He calls the Godhead into his mortal life.” (Consciousness of Avatara ) Savitri-486 A traditional Sadhaka , after realisation of Kshara, Akshara and Purushottama consciousness, feels that this realisation cannot be reconciled⁶ with the untransformed nature of the three Gunas. So, he has no unfinished task left and hence his blissful enjoyment of existence concentrates on the issue of freedom from rebirth and escapes into the supreme abode of param dham through the passage of Purushottama state. In integral Yoga, after realisation of Kshara, Akshara and Purushottama consciousness or after realisation of Psychic, Spiritual and Supramental Being, a Sadhaka’s difficult task prohibits blissful enjoyment of the fruit of his labour but begins of reconciling static Matter with dynamic Spirit and thus Divine Shakti pours into the material vessel and confronts the Subconscient dark forces. His Psychic, Spiritual and Supramental purification, transformation and perfection resume action from firmly established Psychic heart centre and from firmly established Karma Yoga where Divine Will, Knowledge and Love are perfectly reconciled. Integral Yoga gives more importance to the emergence of Spiritual Instruments⁴ and traditional Yoga/Religion to the emergence of psycho- physical/religious Teachers;⁵ or “All religions and disciplines in India which use largely the psycho-physical method, depend more or less upon it for their practices.”¹ The manifestation of some intermediate truth through traditional Yoga/Religion can draw large devotees and the manifestation of the highest and comprehensive truth through integral Yoga can draw few strong Souls. Traditional Yoga gives more importance to self-expansion and a traditional Teacher is weighed by the number of disciples and devotees surrounded him. Integral Yoga gives more importance to Subconscient transformation through self-concentration and a Sadhaka of integral Yoga is weighed by his enhanced capacity to bear earth’s suffering and miseries and later transforming them into ecstasies. The perfect Instruments of integral Yoga with universalised Consciousness will preoccupy themselves for the benefit of individuals and humanity through concentration and illumination of their own subtle and causal body. They are nameless Spiritual leaders of humanity and their invisible world action through descent of Divine Force or reversal of Consciousness to resolve all problems of existence, are of far greater value than any religious movement can imagine. Those whose frontal surface nature is dominated by Courage and self-less Love, known as Kshatriya Soul Force and frontal Nature dominated by Truth and Wisdom, known as Brahmin Soul Force are recognised as superior human beings and are fit for collective Spiritual life. This work will be accelerated by the emergence of the Kshatriya Soul force of courage and new adventure in the outer world and ceaseless battle against earthly opposition through activation of the Psychic Being. The Mission will further spread by high nobility of Soul which is untouched by any littleness, narrowness and baseness and will move with a certain greatness of Spiritual conquest to confront with universal dark forces attached to present unstable creation and Supramental contagion to enter fierce battle with ‘giant sons of Darkness’⁷ of Subconscient/Inconscient world and bears ‘inner wounds that are to slow to heal.’⁸ This manifesting action further asks that state of reconciling Wisdom which can perfectly possess all the infinite variety of external circumstances and permeate the Divine Light and Love to all the nether, neglected and less explored domain and thus illumining the whole earth. This endeavour will drive forward towards the realisation of the vision as indicated in Savitri, “Mere men into spiritual beings grow And see awake the dumb divinity.”⁹ The Synthesis of Yoga book (Principal Shastra) issues injunctions on a Sadhaka (Seeker of integral Truth) of integral Yoga that he should not remain indifferent to individual, collective and world imperfection and he should become accountable for his Sadhana (askesis) to his own Self, to the World and to the Divine.²⁵ Integral Yoga proposes that a developed Soul must not ‘look with a remote indifference on the’¹⁰ sufferings of the unblessed ordinary human being and blessed devotees and draws all of them towards Spirit’s freedom. Or ‘even if our personal deliverance is complete, still there is the suffering of others, the world travail, which the great of soul cannot regard with indifference.’¹¹ ‘Accepting life, he (a Sadhaka of integral Yoga) has to bear not only his own burden, but a great part of the world’s burden too along with it, as a continuation of his own sufficiently heavy load. Therefore his Yoga has much more of the nature of a battle than others; but this is not only an individual battle, it is a collective war waged over a considerable country.’¹² The forceful directive issued in the principal Shastra related with individual and collective imperfection, is to ‘leave nothing around it (liberated Soul Sadhaka) unchanged’¹³ superseding the previous stand ‘which will in no way seek to change their outward appearance...and old human surroundings.’¹³ His personal and communal existence must ‘take full account of’¹⁴ present imperfection and he has to ‘see how it can be converted to the law of a possible perfection.’¹⁴ OM TAT SAT References: 1: CWSA-23/ The Synthesis of Yoga/p-538, 2: “I do not want hundreds of thousands of disciples. It will be enough if I can get a hundred complete men, purified of petty egoism, who will be the instruments of God.” Sri Aurobindo /Champaklal Speaks/p-191-192, “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- 5/p-195, 3: THE GITA-6.45/7.19, 4: “Teaching, example and influence are three instruments of the Guru (integral Teacher)… He will seek to awaken much more than to instruct…The example is more powerful than the instruction; but it is not the example of the outward acts nor that of the personal character which is of most importance. These have their place and their utility; but what will most stimulate aspiration in others is the central fact of the divinerealisation within him governing his whole life and inner state and all his activities.” CWSA-23/The Synthesis of Yoga/p-66-67 5: “…the (traditional) Yoga proceeds by the results of prescribed methods taught in a Scripture or a tradition and reinforced and illumined by the instructions of the Master. This is a narrower practice, but safe andeffective within its limits, because it follows a well-beaten track to a long familiar goal.” CWSA-23/The Synthesis of Yoga/p-55 , 6: Matter cannot be reconciled with the Spirit is understood from following verse: “They who with the eye of knowledge perceive this irreconcilable difference between the Matter, kshetra , and the Spirit, Kshetrajna, and the liberation of Being from Nature, they escape into supreme abode of Param Dham .” The Gita-13.35, In the Gita Matter can be reconciled with the Spirit is hinted but not developed: ‘Earth, water, fire, air, ether, mind, reason and ego is My eightfold divided Nature, apara-prakriti. Know too My other Divine Nature, Para-prakriti, different from this Apara Prakriti; this Supreme Nature or the Supreme Mother which becomes the Jiva in the heart and by which this world is upheld. This ‘upholding of the world,’ jagat dharayate , means Para-Prakriti also penetrates into Apara Prakriti by which this world can be purified, transformed and perfected.” THE GITA-7.4, 5. 7: Savitri-226, 8: Savitri-230, 9: Savitri-709-10, 10: "The state of the liberated soul is that of the Purusha who is for ever free. Its consciousness is a transcendence and an all-comprehending unity. Its self-knowledge does not get rid of all the terms of self-knowledge, but unifies and harmonises all things in God and in the divine nature. The intense religious ecstasy which knows only God and ourselves and shuts out all else, is only to it an intimate experience which prepares it for sharing in the embrace of the divine Love and Delight around all creatures. A heavenly bliss which unites God and ourselves and the blest, but enables us to look with a remote indifference on the unblest and their sufferings is not possible to the perfect soul ; for these also are its selves; free individually from suffering and ignorance, it must naturally turn to draw them also towards its freedom. On the other hand any absorption in the relations between self and others and the world to the exclusion of God and the Beyond is still more impossible, and therefore it cannot be limited by the earth or even by the highest and most altruistic relations of man with man. Its activity or its culmination is not to efface and utterly deny itself for the sake of others, but to fulfil itself in God-possession, freedom and divine bliss that in and by its fulfilment others too may be fulfilled. For it is in God alone, by the possession of the Divine only that all the discords of life can be resolved, and therefore the raising of men towards the Divine is in the end the one effective way of helping mankind. All the other activities and realisations of our self-experience have their use and power, but in the end these crowded side- tracks or these lonely paths must circle round to converge into the wideness of the integral way by which the liberated soul transcends all, embraces all and becomes the promise and the power of the fulfilment of all in their manifested being of the Divine. " CWSA-23/The Synthesis of Yoga/p-444-445, 11: "It is possible, when we live inwardly in the depths, to arrive at a state of vast inner equality and peace which is untouched by the reactions of the outer nature, and that is a great but incomplete liberation, — for the outer nature too has a right to deliverance. But even if our personal deliverance is complete, still there is the suffering of others, the world travail, which the great of soul cannot regard with indifference. There is a unity with all beings which something within us feels and the deliverance of others must be felt as intimate to its own deliverance."CWSA-21/The Life Divine/p-422, 12: CWSA-23/The Synthesis of Yoga/p-77, 13: There are two types of liberated Souls. The first type of liberated Soul or a Sadhaka of traditional Yoga, ‘may be content with a subtle and limited action within the old human surroundings which will in no way seek to change their outward appearance.’ The second type of liberated Soul or a Sadhaka of integral Yoga, who ‘will not only alter the forms and sphere of its own external life but, leaving nothing around it unchanged or unaffected, create a new world or a new order.’ Sri Aurobindo insists that the second type of liberated Souls remain accountable for their Sadhana through large Divine action, record the descending overhead Divine Wisdom and enrich Earth's atmosphere through the descent of Divine Love, Delight and Beauty. (Ref: CWSA-23/The Synthesis of Yoga/p-268) 14: “But whatever his aim, however exalted his aspiration, he has to begin from the law of his present imperfection, to take full account of it and see how it can be converted to the law of a possible perfection.” CWSA-24/The Synthesis of Yoga/p-631, 15: Savitri-708, 16: “There man can visit but there he cannot live.” Savitri-659 (All men can get the Supramental touch or God’s touch but are unfit or not prepared to get His embrace.) “There he could enter, there awhile abide.” Savitri-91, “It (child Soul) can only near and touch, it cannot hold;” Savitri-179 17: Savitri-42, 18: The Mother’s Agenda-10/p-148/19th April-1969, TMCW/Vol-14/Words of The Mother-II/p-277, 19: CWSA-35/Letters on Himself and the Ashram/p-554, CWSA-29/Letters on Yoga-II/p-27, “Write to him that compliance with his request to see me is impossible. I do not see anyone — I do not speak with anybody or give oral instructions in Yoga. As for the rest, this is a special path of Yoga and only those are accepted who have a special call to it, not merely a general desire for the spiritual life. It is not a life of Sannyasa or a Yoga that can be done by Japa etc. but something much more difficult, so difficult that even those who have a call do not find it easy to go through to the end, and for those who have not the call, it would be impossible. If he likes, however, he can go on practising his Japa with an aspiration towards this path and if he gets any experiences by which a call to it becomes evident, then I can reconsider his case.” CWSA-35/Letters on Himself and the Ashram/p-554, “Sri Aurobindo’s way of Yoga is of a special character — it is neither sannyasa nor does it accept the ordinary way of human life. Its first stages can be practised anywhere. But unless there is a personal call to this particular way, there is no use in anybody taking to it. For it is a difficult path and there is little chance of success unless the aspiration is clear and fixed and the demand of the soul sincere and unbreakable. Sri Aurobindo does not admit anyone to this Yoga unless he has some ground to decide that there is in him this special call and that he has an evident capacity for this way — usually it is only after seeing personally at the time of one of the three darshans he gives to disciples and others that he decides whether or not to admit. On the strength of correspondence only he very seldom makes any decision of this kind.” CWSA-35/Letters on Himself and the Ashram/p-555, “The difficulty is that she seems to have only vairagya for worldly life without any knowledge or special call for this Yoga and this Yoga and the life here are quite different things from ordinary Yoga and ordinary Asrams. It is not a life of meditative retirement as elsewhere. Moreover it would be impossible for us to decide anything without seeing her and knowing at close hand what she is like. We are not just now for taking more inmates into the Asram except in a very few cases.” CWSA-35/Letters on Himself and the Ashram/p-556, “Reply that residence in the Asrama is only allowed to sadhakas who have been accepted into Sri Aurobindo’s path of Yoga, and not to all of them. This path is a special way of Yoga, difficult and different from others; only those are accepted who have a special call to it.” CWSA-35/Letters on Himself and the Ashram/p-559, “All are not equally capable of practising Yoga and in Yoga itself some paths are more difficult than others. There are some who have a special call to a path; others have no call; though they may feel drawn to Yoga, it is to other disciplines that they must go. This path is especially difficult and even some of those admitted to it find great difficulty in following it. Therefore Sri Aurobindo is not willing to admit any new disciples unless he has reason to think that they have a special call for it or a special capacity.” CWSA-35/Letters on Himself and the Ashram/p-560-561, “The number of sadhaks is over 150 and it is impossible to make farther admissions except in the most sparing way, as the means of the Asram are not unlimited. Moreover Sri Aurobindo’s Yoga is of a special and difficult kind and he admits only those who seem to him to have a special call to the life here.” CWSA-35/Letters on Himself and the Ashram/p-581, “There is no study of philosophy here; there is only a silent practice of Yoga. But this Yoga is too difficult for everyone to be admitted to it; one must have a special call or a certain capacity (not intellectual, but psychic or spiritual) before he is accepted. And even then all who are accepted as disciples are not allowed to stay in the Asram. The life of the Asram is of a special kind and it is only rarely that those are admitted who have not become permanent members; a few come and stay for short periods, but these are already accepted disciples of Sri Aurobindo. ” CWSA-35/Letters on Himself and the Ashram/p-595 20: CWSA-35/Letters on Himself and the Ashram/p-561, 21: SABCL/26/On Himself/p-175, “It may be said generally that to be overanxious to pull people, especially very young people, into the sadhana is not wise. The sadhak who comes to this Yoga must have a real call, and even with the real call the way is often difficult enough. But when one pulls people in in a spirit of enthusiastic propagandism, the danger is of lighting an imitative and unreal fire, not the true Agni , or else a short-lived fire which cannot last and is submerged by the uprush of the vital waves. This is especially so with young people who are plastic and easily caught hold of by ideas and communicated feelings not their own — afterwards the vital rises with its unsatisfied demands and they are swung between two contrary forces or rapidly yield to the strong pull of the ordinary life and action and satisfaction of desire which is the natural bent of adolescence. Or else the unfit adhara tends to suffer under the stress of a call for which it was not ready, or at least not yet ready. When one has the real thing in oneself, one goes through and finally takes the full way of sadhana, but it is only a minority that does so. It is better to receive only people who come of themselves and of these only those in whom the call is genuinely their own and persistent.” Sri Aurobindo/CWSA-35/ Letters on Himself and the Ashram/p-691-692 22: The Mother’s Agenda-5/p-165/14th August-1964, 23: CWSA-22/The Life Divine/p-752, 24: TMCW/Vol-3/Questions and Answers-1929 to 1931/p-176, 25: “She wrote the account of all that she had lost,” Savitri-117, (Accountability to the Self.) “The Voice replied: “Is this enough, O spirit? And what shall thy soul say when it wakes and knows The work was left undone for which it came? Or is this all for thy being born on earth Charged with a mandate from eternity, A listener to the voices of the years, A follower of the footprints of the gods, To pass and leave unchanged the old dusty laws?” Savitri-475 (Accountability to the Self) “To account for the Actual’s unaccountable sum,” Savitri-269, (Accountability to the Divine.) “Is this then the report that I must make, My head bowed with shame before the Eternal’s seat, — His power he kindled in thy body has failed, His labourer returns, her task undone?” Savitri-476 (Accountability to the Divine.) “And in the transactions of our positive consciousness, even Unity has to make its account with Multiplicity; for the Many also are Brahman.”CWSA/21/The Life Divine-39 (Accountability to the world) “In transparent systems bodied termless truths, The Timeless made accountable to Time” Savitri-273 26: CWSA-35/Letters on Himself And The Ashram/p-691, TMCW-14/Words of the Mother-II/p-62 27: “Among thousands of seekers of truth, jijnasu, one here and there strives after perfection and becomes a Yogi. And of those few siddha Yog i who strive and attain perfection of Yoga one here and there attains integral perfection and knows the Divine with all the principles of His existence, betti tattvatah .” The Gita-7.3, 28: The Mother’s Centenary Works (second edition)/Vol-10/p-15, 29: "It is not intended to supramentalise humanity at large, but to establish the principle of the supramental consciousness in the earth-evolution. If that is done, all that is needed will be evolved by the supramental Power itself. It is not therefore important that the mission should be widespread. What is important is that the thing should be done at all in however small a number; that is the only difficulty…It would therefore be a waste of time and energy which should be devoted to the preliminary work psychicisation and spiritualisation of the being and nature without which no supramentalisation is possible.” CWSA-28/Letters on Yoga-I/p-288-290, Acknowledgements Header banner image source https://latitudesgallery.com/blogs/photo-blog/imaging-kauai-pre-dawn-light "(1) To give oneself to the Divine, (2) to receive and be the Divine, (3) to transmit and spread forth the Divine: these are the three simultaneous movements which constitute our total relation with the Divine." The Mother TMCW/Vol-14/p-22 "Think only of the Divine. Live only for the Divine. Aspire only to the Divine. Love only the Divine. Work only for the Divine. Be attached only to the Divine. Want only the Divine. Seek only the Divine. Only adore the Divine." The Mother White Roses "The Divine alone is true – all the rest is falsehood. The Divine alone is real – all the rest is illusion. The Divine alone is life – all the rest belongs to the kingdom of death. The Divine alone is light – all the rest is semi-obscurity. The Divine alone is love – all the rest is selfish sentimentality. And yet the Divine is everywhere, in the ignorant man as well as in the sage. And yet the Divine is everywhere, in the sinner as well as in the saint." The Mother The Mother's Agenda/Undated 1958

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

Merry Christmas 2025 “You know, mon petit, I said one day that in the history of earth, wherever there was a possibility for the Consciousness to manifest, I was there; this is a fact. It's like the story of Savitri : always there, always there, always there, in this one, that one – at certain times there were four emanations simultaneously! At the time of the Italian and French Renaissance. And again at the time of Christ, then too. ... Oh, you know, I have remembered so many, many things! It would take volumes to tell it all. And then, more often than not (not always, but more often than not), what took part in this or that life was a particular yogic formation of the vital being–in other words something immortal. And when I came this time, as soon as I took up the yoga, they came back again from all sides, they were waiting. ” The Mother The Mother’s Agenda-27 June 1962 "All true Truth of love and of the works of love the psychic being accepts in their place: but its flame mounts always upward and it is eager to push the ascent from lesser to higher degrees of Truth, since it knows that only by the ascent to a highest Truth and the descent of that highest Truth can Love be delivered from the cross and placed upon the throne; for the cross is the sign of the Divine Descent barred and marred by the transversal line of a cosmic deformation which turns it into a stake of suffering and misfortune. Only by the ascent to the original Truth can the deformation be healed and all the works of love, as too all the works of knowledge and of life, be restored to a divine significance and become part of an integral spiritual existence." Sri Aurobindo CWSA-23/The Synthesis of Yoga/p-157 Merry Christmas 2025 “To adopt a religion because one is born in that religion or because the people one loves and trusts practise that religion or because when one goes to a particular place where others pray and worship, one feels helped in one’s own prayer and worship, is not the sign of a very strong nature; I should say it is rather the sign of a weakness or at any rate of a lack of originality.” The Mother The Mother’s Centenary Works (second edition)/Vol-8/p-246, “There is no place for rigid orthodoxy, whether Hindu, Mahomedan or Christian in the future. Those who cling to it, lose hold on life and go under — as has been shown by the fate of the Hindus in India and of the orthodox Mahomedan countries all over the world. It is only where there has been an opening to new light and inevitable change that strength is returning as in Turkey and Persia. In the supramental creation fundamental truth will always find a place ; but orthodoxy means a clinging to narrow limitations, and limitations of that kind cannot exist in the supramental creation. All that is permanently true will be taken up into the creation of the future.” Sri Aurobindo CWSA-35/Letters on Himself and the Ashram-697-698 “The Asram has nothing to do with Hindu religion or culture or any religion or nationality. The Truth of the Divine which is the spiritual reality behind all religions and the descent of the supramental which is not known to any religion are the sole things which will be the foundation of the work of the future .” Sri Aurobindo CWSA-35/Letters on Himself and the Ashram-701 This is the injunction (“Accept the difficulty and godlike toil, For the slow-paced omniscient purpose live.” Savitri-335-336,) issued in Savitri to adult Soul that while experiencing swift individual Spiritual evolution he will learn the lesson to live a life of hard toil patiently and reconcile it with slow evolving collectivity and drops all his separative identity by uniting more and more with the universal Divine. Thus, the gulf between developed and developing Soul is bridged by former becoming the slave of the latter (“She (Savitri) made herself the diligent serf of all,” Savitri-470). This also reminds us that in Earth’s Spiritual history, the gulf created between Divine Consciousness and ordinary human consciousness resulted in the crucifixion of the Lord Christ, which is also identified as the giant Spiritual fall of the Avatar . This physical crucifixion is also repeated in the life of successive Emanations and Avataras in other planes of Consciousness. A Sadhak of Integral Yoga must be well aware of the above developments and must be rightly related with the surrounding world through ‘secrecy and silence’ for whom, 'The full Yoga, Purna Yoga, means a fourfold path, a Yoga of knowledge for the mind, a Yoga of bhakti for the heart, a Yoga of works for the will and a Yoga of perfection for the whole nature.' (CWSA-31/Letters on Yoga-IV/p-686-687) If an integral Sadhaka has evolved from a European background, his advantage of pursuing integral Yoga is that he progresses very quickly with the aid of ‘material sincerity and material honesty’⁶³ and he has ‘no difficulty in arriving at realisation on the lines of Vedanta. ’⁷⁹ The Vedantic aim of Jivatma’s union with Paramatma is identified as first Divine Call of integral Yoga. He faces immense difficulties⁵⁸ in the change of Nature due to its long Subconscient memory of age-long tale of oppression, intolerance, use of violence, atrocity and slavery of Christian negation which considers this world as a Spiritual fall from its origin. ‘To the whole European mind, the whole Christian spirit, the world is reprehensible. And when THAT is pointed out to them, they can’t stand it…Yet Sri Aurobindo says (in simple terms), ‘God created the world for the Joy of the creation,’ or rather, ‘He brought forth the world from Himself for the Joy of living an objective life.’’⁶² In integral Yoga, this correction is made that the world is not disgraceful but adorable and proposes to realise Brahman in all things. This realisation of the Divine in all things or Jivatma’s union with Para-prakriti is identified as the second Divine Call of integral Yoga. The Mother proposes that ‘There is nothing other than He! This should be repeated from morning to night, from night to morning, because we forget it every minute.’¹¹¹ (References are from The Mother’s Manifestation manuscript) If an integral Sadhaka has evolved from orthodox Brahmin tradition, then he has to transcend three Hindu negations of (1) the chain of karma , (2) escape from wheel of rebirth, Mukti, and (3) cosmic illusion, Maya , which had permeated and predominated the general conception of the mind of the race through most of the Religious and Spiritual disciplines of India. In integral Yoga binding law of karma is replaced with the Spiritual freedom or the law of the Self; rebirth is not considered as the Soul’s circling in the net of desire, but an opportunity of Spiritual evolution and through it, the mind, life and body repeat the lesson of manifesting their involved Divinity till the recovery of their complete and undivided Divine life. The illusionist word Maya , of the later Vedantist , which means cunning, fraud and illusion has declined from its original meaning of knowledge, skill and intelligence of the Ancient Vedantist . Integral Yoga retains the ancient original Vedantic sense of Maya , which is all-comprehending, all-containing and all-embracing Consciousness of the Supreme, that affirms and includes the truth of all Spiritual experience, integralises all Knowledge, and experiences That which being known all is known. Those integral Bhakti Yogis who are descended emanations of Overmental God, they generally show three characteristics in their outer life; their physical body radiates beauty, light, love and delight; secondly, their Nature are exempt from the problem of lower desire-driven instinct and lastly, their Spiritual being is far stronger than their mind and intellect. The last characteristic makes their life Spiritually developed due to predominant Bhakti and mentally developing in Nature due to an untrained intellect and hence integration of Being and Nature suffers difficulty. A developed intellect has the capacity to purify, well organise and enlarge three inconscient energies of tamas, rajas and sattwa so that they can be initially fit to hold the truth and vision of Intuition⁶⁴ and finally become capable to hold the Supramental energy. Integral Yoga demands equally strong, severely trained and equal collaboration of the Spiritual, Mental, Vital and Physical being. The Christian emphasis on love indicates the dynamic side of its universal action. Christ from His cross humanised Europe, purified humanity and brought for earth the sense of charity, compassion and fraternity. If it is the responsibility of the developed Soul to reconcile the Supreme Consciousness revealed in Spirit with the Supreme Consciousness veiled and distorted in Matter, then he will have to go through a series of successes and failures, a succession of Spiritual rise of Consciousness and Spiritual fall of Consciousness in all Life and all Time till the full Divinity is retained. If developed Soul is an Avatara , as hinted in Savitri , then he would bear ‘million wounds’ in his secret heart. After being established in the highest Consciousness of Turiya , the everlasting Day, Savitri has to fight ‘million battles’ on earth through successive births and bodies. This indicates that after being established in supreme Consciousness, a developed Soul has to concentrate, contemplate and meditate on the problem of Existence, adore and consecrate the Divine veiled and concealed in the Multiplicity of creation and become a part of The Mother’s world transformation action. The greatness of his fiery Spirit is always subjected to a supreme test by recalcitrant Matter. The theory of Maya, the Illusionist theory, as proposed by Shankara is the sense of illusion or unreality of cosmic existence as formulated by mind; it really cuts the knot of the world problem; it is an escape, a separation from Nature. This sense of unreality powerfully seizes the consciousness of a Spiritual seeker with great force when the mind withdraws from its constructions, one passes into pure Selfhood void of all sense of individuality and Consciousness is plunged into a trance of pure Superconscient existence. Buddha took one step further to declare the unreality of the Self and God; for they too are constructions of the mind. Any error, division and confusion of mind between the activities of Saguna Brahman and quiescence of Nirguna Brahman would not be a creative cosmic Illusion, Maya , but only a wrong understanding of realities of Existence and a wrong relation created by Ignorance. A real solution of existence and world-existence can only stand upon the truth that accounts for their validity, integralises, harmonises and gathers together all their experience in the supreme all-reconciling Oneness. Still, there are other decisive Spiritual experiences that of greater Divine union with the double Spiritual experience of Cosmic Consciousness and Nirvana of world-consciousness which can undo the whole theory of (mental) Maya , which can remove Ignorance and Falsehood from material life and this world is experienced as real as Brahman. The illusionist word Maya, of the later Vedantist, which means cunning, fraud and illusion has declined from its original meaning of knowledge, skill and intelligence of Ancient Vedantist. Integral Yoga retains the ancient original Vedantic sense of Maya, which is all-comprehending, all-containing and all-embracing Consciousness of the Supreme, that affirms and includes the truth of all Spiritual experience, integralises all Knowledge, and experiences That which being known all is known. (Supramental) Maya is the supreme and universal Consciousness and Force of the Eternal and Infinite and it is at once transcendental, universal and individual and it can put forth many states of Consciousness at a time. The world appears to be an Illusion, (mental) Maya by virtue of the presence of lower Nature and apparent denial of Ignorance which seeks to become affirmation and this Illusion-Power which creates appearances can be removed by ascending into the higher Consciousness and Matter can be the solid ground for manifestation of the highest Divine. The shadow of the great Refusal or principle of negation prevailing over principle of affirmation of post Buddhistic era of the East was reincarnated in the West as Christian negation which was born out of fear of hell and long Subconscient memory of suppression, anguish, oppression, aggression, intolerance, use of violence, atrocity, paid the price of blood and suffering and death of Christian martyrs in thousands of its religious history. The accumulated Soul forces of these martyrs conquered against the empire-force so that the oppression of Christianity prevailed but not the compassionate Christ. The victorious religion becomes militant and dominant Church and the Christianity organise themselves into mutual strife and they battled together fiercely to live, grow and possess the world as much possible to their utmost capacity. They limit the Infinite as one and only Incarnation. This monotheistic doctrine was again further aggravated as religious obscurantism of opposing the enquiry and extension of endless scientific discovery. The latter limitation was overcome with the advent of modern Science and the former can be transcended by the advent of Spiritual Science and the entry of a caravan of Light into the body of an individual Spiritual seeker and his greatest difficulty is that he still seeks happiness and fulfilment in Heaven beyond not on earth. In order to overcome this exclusive Spirituality where this creation is identified as reprehensible; he will have to fight strongly in order to establish himself here in the external life, the Supreme Bliss from which all creation is born. He will weld strongly the central truth, central dynamic principle, central secret of his Religion with the all truth of Eternal Religion, Sanatana Dharma, from which all religions have evolved. He will realise the gospel of Divine love, service, benevolence and action that dominates his outer Christian living which has its Transcendent source in Sachchidananda , the triple Divine principle of Existence, Consciousness and Bliss and he will further realise that elevating himself to the Transcendent Source of all is a more important and relevant issue than the minor factor of serving the individual or the race. The division of Catholic and Protestant Christianity is identified in integral Yoga as the former is the original plasticity in nature with many-sided catholicity extended towards the growth of whole Nature of human being and the latter is disruptive of this wide-reaching tendency and insists on pure dependency on belief, monotheistic adoration of God, who lives as Immanent Being within and simplified law of good so as to make quick appeal to common intellect, heart and ethical will. The speciality of Catholicism is that they worship virgin Mother, Para-prakriti, and have occult knowledge of Subliminal plane and Protestants have something of the inner Divine Presence. Integral Yoga accepts and adores the compassionate Christ⁴⁵ as Divine Incarnation. The Cross¹⁰ which symbolises purification and suffering, is transformed in integral Yoga into symbol of strong and perfect union between the Soul and Nature and all that purified humanity is culminated by its fulfilment. In integral Yoga, Father is the source of existence, Paramatma , dynamises as the holy Spirit which is the pure Brahmic Consciousness descending on the Son of Man, Jesus ; this same Divine Consciousness also descends into the simple humanity of Apostles in order to establish the kingdom of Heaven, the Divine Life. The Son of Man, Nara, is also the Son of God, Narayana, and both the elements are reconciled through the double movement of Consciousness in order to arrive at integral Godhead, complete Christhood , Nara-Narayana. ¹⁹ A double Divine of the Vedanta and triple Divine of the Gita are consistent with Christian ideology; ‘the Divine Transcendent (Paramatma) and the Divine Immanent (Jivatma) (of Vedanta) — is…, perfectly familiar to Christian ideas and to Christian experience.’⁶¹ The trinity of the Individual (Psychic Being), Cosmic (Spiritual Being) and Transcendent (Supramental Being) of integral Yoga are the God in Son, God in Father and God in Holy Spirit (Holy Ghost) of the Christian doctrine and Kshara Purusha, Akshara Purusha and the Uttama Purusha of the Gita respectively; ‘the Holy Ghost looks very much like a rather mysterious and inexpressible Transcendence and its descent…(is)…the descent of Light, Purity, Peace... or Power of the supramental Spirit.’⁶ ¹ The Mother force in Virgin Mary is extended in integral Yoga as Virgin Savitri , the descent of Para-prakriti into human form, who promises that earth life can be made an equal and peer of heaven and heaven’s joy can native grow on mortal soil if earth can be made pure and virgin. Savitri further promises to transform the seven-fold sorrows of Subconscient world (this can be linked with Mother Mary’s seven sorrows) into seven-fold Bliss and ‘Misery shall pass abolished from the earth.’⁴⁶ (Reference from The Mother’s Manifestation Manuscript.) So, the future Christ who transforms the cross of crucifixion into a source of infinite Light, Joy and Power or the future Hindu Godhead Kalki with His sword destroying opposing asuric forces, for which humanity is waiting patiently is foreseen by Sri Aurobindo not as PERSON but as condition or the state of Consciousness, to which all humanity can elevate to establish the kingdom of Heaven on Earth. Any free and all-governing personal Godhead was denied by the Buddha who declared that all personality is a creation of Ignorance and construction of mind and subject to Karma , but Buddhism became popular after the Buddha was accepted as the Buddhist Godhead. The disadvantage of the adoration of personal Godhead in most of the religious schools is that they create an unbridgeable gulf between God and man, Brahman and the world and the possibility of man ascending to the status of God and God descending to earth life becomes remote. The justification of current Religious notions about the personal aspect of the Deity is the Omnipotence, Omniscience and Omnipresence which is a vast Consciousness containing all ideas in itself as its own ideas, one vast Will containing all energies in itself as its own energy. The error created by man in his relation with God elevates an actual and practical differentiation in Being, Consciousness and Force into an essential division. If man has to ascend to the status of God, then he has to go beyond the paralysing division of the mind where Knowledge is not self-divided, Force is not self-divided, Being is not self-divided and there will be no ideas that clash with other ideas and no opposition of the will or force with other wills or forces. A Sadhaka of integral Yoga has to realise the Integral Divine primarily as Comprehensive Consciousness, Vijnana, the force of Oneness and Order, the harmonious law of guiding truth, impersonal psychological truth of the Divine Consciousness, Nirguna Brahman and secondarily as apprehensive Consciousness, Prajnana , cosmic differentiation, adoration of personal aspect of monotheistic and polytheistic Deities, Saguna Brahman and an infinite multiplicity of ignorant and suffering beings unaware of the Self. Recapitulation: Integral Yoga accepts Shankar’s theory of ‘Brahman is Real and World is an Illusion’ as the initial Spiritual experience and rejects it in the final journey with the realisation of the World is as real as Brahman and Brahman Force can penetrate into material life and Divinise it. It accepts the Buddhist doctrine of Nirvana as the initial Spiritual realisation and rejects its negation that the world, the Self and the Divine are the construction of Mind and hence are unreal. It accepts the Gita’s self-discipline of Karma, Jnana and Bhakti Yoga and rejects its objective of escape into Supreme abode of Param Dham . It accepts the inner renunciation of desire and ego of ascetic living and rejects saintly inactivity and renunciation of outer life. It accepts the exclusive Spiritual quests of later Vedantists as the starting point of Yoga and rejects their dependency on Psycho-physical means of self-discipline. It accepts Christ as the Divine Incarnation, its gospel of universal Love, brotherhood, equality and charity and rejects the Christian doctrine of limiting the infinite to one and only Divine Incarnation, solution of all problems of existence in the Heaven beyond, long Subconscient memory of oppression, miseries and acceptance of creation as the error of God. OM TAT SAT References: - “THE PECULIARITY of the Gita among the great religious books of the world is that it does not stand apart as a work by itself, the fruit of the spiritual life of a creative personality like Christ, Mahomed or Buddha or of an epoch of pure spiritual searching like the Veda and Upanishads, but is given as an episode in an epic history of nations and their wars and men and their deeds and arises out of a critical moment in the soul of one of its leading personages face to face with the crowning action of his life, a work terrible, violent and sanguinary, at the point when he must either recoil from it altogether or carry itthrough to its inexorable completion. It matters little whether or no, as modern criticism supposes, theGita is a later composition inserted into the mass of the Mahabharata by its author in order to invest its teaching with the authority and popularity of the great national epic.” CWSA-19/ Essays on the Gita/p-12 “India has from ancient times held strongly a belief in the reality of the Avatara, the descent into form, the revelation of the Godhead in humanity. In the West this belief has never really stamped itself upon the mind because it has been presented through exoteric Christianity as a theological dogma without any roots in the reason and general consciousness and attitude towards life. But in India it has grown up and persisted as a logical outcome of the Vedantic view of life and taken firm root in the consciousness of the race.” CWSA-19/ Essays on the Gita/p-13 “When we thus understand the conception of Avatarhood, we see that whether for the fundamental teaching of the Gita, our present subject, or for spiritual life generally the external aspect has only a secondary importance. Such controversies as the one that has raged in Europe over the historicity of Christ, would seem to a spiritually-minded Indian largely a waste of time; he would concede to it a considerable historical, but hardly any religious importance; for what does it matter in the end whether aJesus son of the carpenter Joseph was actually born in Nazareth or Bethlehem, lived and taught and was done to death on a real or trumped-up charge of sedition, so long as we can know by spiritual experience the inner Christ, live uplifted in the light of his teaching and escape from the yoke of the natural Law bythat atonement of man with God of which the crucifixion is the symbol? If the Christ, God made man, lives within our spiritual being, it would seem to matter little whether or not a son of Mary physically lived and suffered and died in Judea. So too the Krishna who matters to us is the eternal incarnation of the Divine and not the historical teacher and leader of men.” CWSA-19/ Essays on the Gita-15 “But if we look at after results, an easy optimism becomes even less possible. See the patriot dying in order that his country may be free, and mark that country a few decades after the Lord of Karma has paid the price of the blood and the suffering that was given; you shall see it in its turn an oppressor, an exploiter and conqueror of colonies and dependencies devouring others that it may live and succeed aggressively in life. The Christian martyrs perish in their thousands, setting soul-force against empire-force that Christ may conquer, Christianity prevail. Soul-force does triumph, Christianity does prevail, — but not Christ; the victorious religion becomes a militant and dominant Church and a more fanatically persecuting power than the creed and the empire which it replaced. The very religions organise themselves into powers of mutual strife and battle together fiercely to live, to grow, to possess the world.” CWSA-19/ Essays on the Gita-44 “The Gita in later chapters speaks highly of the Veda and the Upanishads. They are divine Scriptures, they are the Word. The Lord himself is the knower of Veda and the author of Vedanta, vedavid veda¯ ntakr.t; the Lord is the one object of knowledge in all the Vedas, sarvair vedair aham eva vedyah. , a language which implies that the word Veda means the book of knowledge and that these Scriptures deserve their appellation. The Purushottama from his high supremacy above the Immutable and the mutable has extended himself in the world and in the Veda. Still the letter of the Scripture binds and confuses, as the apostle of Christianity warned his disciples when he said that the letter killeth and it is the spirit that saves; and there is a point beyond which the utility of the Scripture itself ceases. The real source of knowledge is the Lord in the heart; “I am seated in the heart of every man and from me is knowledge,” says the Gita; the Scripture is only a verbal form of that inner Veda, of that self-luminous Reality, it is sabdabrahma: the mantra, says the Veda, has risen from the heart, from the secret place where is the seat of the truth, sadanad rasya, guhayam. That origin is its sanction; but still the infiniteTruth is greater than its word. Nor shall you say of any Scripture that it alone is all-sufficient and no other truth can be admitted, as the Vedavadins said of the Veda, na¯nyad astı¯ti va¯dinah.. This is a saving and liberating word which must be applied to all the Scriptures of the world. Take all the Scriptures that are or have been, Bible and Koran and the books of the Chinese, Veda and Upanishads and Purana and Tantra and Shastra and the Gita itself and the sayings of thinkers and sages, prophets and Avatars, still you shall not say that there is nothing else or that the truth your intellect cannot find there is not true because you cannot find it there. That is the limited thought of the sectarian or the composite thought of the eclectic religionist, not the untrammelled truth-seeking of the free and illumined mind and God-experienced soul. Heard or unheard before, that always is the truth which is seen by the heart of man in its illumined depths or heard within from the Master of all knowledge, the knower of the eternal Veda.” CWSA-19/ Essays on the Gita-92-93 “The second portion of these passages which has here been given in substance, explains the nature of divine works, divyam˙ karma, with the principle of which we have had to deal in the last essay; the first, which has been fully translated, explains the way of the divine birth, divyam˙ janma, the Avatarhood. But we have to remark carefully that the upholding of Dharma in the world is not theonly object of the descent of the Avatar, that great mystery of the Divine manifest in humanity; for theupholding of the Dharma is not an all-sufficient object in itself, not the supreme possible aim for themanifestation of a Christ, a Krishna, a Buddha, but is only the general condition of a higher aim and a more supreme and divine utility. For there are two aspects of the divine birth; one is a descent, the birth of God in humanity, the Godhead manifesting itself in the human form and nature, the eternal Avatar; the other is an ascent, the birth of man into the Godhead, man rising into the divine nature and consciousness, madbhavam agatah ; it is the being born anew in a second birth of the soul. It is that new birth which Avatarhood and the upholding of the Dharma are intended to serve. This double aspect in the Gita’s doctrine of Avatarhood is apt to be missed by the cursory reader satisfied, as most are, with catching a superficial view of its profound teachings, and it is missed too by the formal commentator petrified in the rigidity of the schools. Yet it is necessary, surely, to the whole meaning of the doctrine. Otherwise the Avatar idea would be only a dogma, a popular superstition, or an imaginative or mystic deification of historical or legendary supermen, not what the Gita makes all its teaching, a deep philosophical and religious truth and an essential part of or step to the supreme mystery of all, rahasyamuttamam.” CWSA-19/ Essays on the Gita-147-148 “If there were not this rising of man into the Godhead to be helped by the descent of God into humanity, Avatarhood for the sake of the Dharma would be an otiose phenomenon, since mere Right, mere justice or standards of virtue can always be upheld by the divine omnipotence through its ordinary means, by great men or great movements, by the life and work of sages and kings and religious teachers, without any actual incarnation. The Avatar comes as the manifestation of the divine nature in the human nature, the apocalypse of its Christhood, Krishnahood, Buddhahood, in order that the human nature may by moulding its principle, thought, feeling, action, being on the lines of that Christhood, Krishnahood, Buddhahood transfigure itself into the divine. The law, the Dharma which the Avatar establishes is given for that purpose chiefly; the Christ, Krishna, Buddha stands in its centre as the gate, he makes through himself the way men shall follow. That is why each Incarnation holds before men his own example and declares of himself that he is the way and the gate; he declares too the oneness of his humanity with the divine being, declares that the Son of Man and the Father above from whom he hasdescended are one, that Krishna in the human body, manusım˙ tanum asritam , and the supreme Lord and Friend of all creatures are but two revelations of the same divine Purushottama, revealed there in his own being, revealed here in the type of humanity.” CWSA-19/ Essays on the Gita/p-148-149 “The divine manifestation of a Christ, Krishna, Buddha in external humanity has for its inner truth the same manifestation of the eternal Avatar within in our own inner humanity. That which has been done in the outer human life of earth, may be repeated in the inner life of all human beings.” CWSA-19/ Essays on the Gita/p-160 “On the other hand, this entering into the divine conscious- ness may be attended by a reflex action of the Divine entering or coming forward into the human parts of our being, pouring himself into the nature, the activity, the mentality, the corporeality even of the man; and that may well be at least a partial Avatarhood. The Lord stands in the heart, says the Gita, — by which it means of course the heart of the subtle being, the nodus of the emotions, sensations, mental consciousness, where the individual Purusha also is seated, — but he stands there veiled, enveloped by his Maya. But above, on a plane within us but now superconscient to us, called heaven by the ancient mystics, the Lord and the Jivastand together revealed as of one essence of being, the Father and the Son of certain symbolisms, theDivine Being and the divine Man who comes forth from Him born of the higher divine Nature,1 the virgin Mother, para prakriti, para maya, into the lower or human nature. This seems to be the innerdoctrine of the Christian incarnation; in its Trinity the Father is above in this inner Heaven; the Son orsupreme Prakriti become Jiva of the Gita descends as the divine Man upon earth, in the mortal body; theHoly Spirit, pure Self, Brahmic consciousness is that which makes them one and that also in which theycommunicate; for we hear of the Holy Spirit descending upon Jesus and it is the same descent whichbrings down the powers of the higher consciousness into the simple humanity of the Apostles.” CWSA-19/ Essays on the Gita/p-162-63 “A merely supernormal or miraculous Avatar would be a meaningless absurdity; not that there need be an entire absence of the use of supernormal powers such as Christ’s so- called miracles of healing, for the use of supernormal powers is quite a possibility of human nature; but there need not be that at all, nor in any case is it the root of the matter, nor would it at all do if the life were nothing else but a display of supernormal fireworks. The Avatar does not come as a thaumaturgic magician, but as the divineleader of humanity and the exemplar of a divine humanity. Even human sorrow and physical sufferinghe must assume and use so as to show, first, how that suffering may be a means of redemption, — asdid Christ, — secondly, to show how, having been assumed by the divine soul in the human nature, it can also be overcome in the same nature, — as did Buddha. The rationalist who would have cried to Christ, “If thou art the Son of God, come down from the cross,” or points out sagely that the Avatar was not divine because he died and died too by disease, — as a dog dieth, — knows not what he is saying:for he has missed the root of the whole matter. Even, the Avatar of sorrow and suffering must come before there can be the Avatar of divine joy; the human limitation must be assumed in order to show how it can be overcome; and the way and the extent of the overcoming, whether internal only or external also, depends upon the stage of the human advance; it must not be done by a non-human miracle.” CWSA-19/ Essays on the Gita/p-165 “No doubt, too, the inner descent of the Godhead to raise the human soul into himself is the main thing, — it is the inner Christ, Krishna or Buddha that matters. But just as the outer life is of immense importance for the inner development, so the external Avatarhood is of no mean importance for this great spiritual manifestation.” CWSA-19/ Essays on the Gita-167 “But obviously the purely practical, ethical or social and political mission of the Avatar which is thus thrown into popular and mythical form, does not give a right account of the phenomenon of Avatarhood. It does not cover its spiritual sense, and if this outward utility were all, we should have to exclude Buddha and Christ whose mission was not at all to destroy evil-doers and deliver the good, but to bring to all men a new spiritual message and a new law of divine growth and spiritual realisation. On the other hand, if we give to the word dharma only its religious sense, in which it means a law of religious and spiritual life, we shall indeed get to the kernel of the matter, but we shall be in danger of excluding a most important part of the work done by the Avatar. Always we see in the history of the divine incarnations the double work, and inevitably, because the Avatar takes up the workings of God in human life, the way of the divine Will and Wisdom in the world, and that always fulfils itself externally as well as internally, by inner progress in the soul and by an outer change in the life. The Avatar may descend as a great spiritual teacher and saviour, the Christ, the Buddha, but always his work leads, after he has finished his earthly manifestation, to a profound and powerful change not only in the ethical, but in the social and outward life and ideals of the race. He may, on the other hand, descend as an incarnation of the divine life, the divine personality and power in its characteristic action, for a mission ostensibly social, ethical and political, as is represented in the story of Rama or Krishna; but always then this descent becomes in the soul of the race a permanent power for the inner living andthe spiritual rebirth. It is indeed curious to note that the permanent, vital, universal effect of Buddhism and Christianity has been the force of their ethical, social and practical ideals and their influence even onthe men and the ages which have rejected their religious and spiritual beliefs, forms and disciplines; later Hinduism which rejected Buddha, his san˙gha and his dharma, bears the ineffaceable imprint of the social and ethical influence of Buddhism and its effect on the ideas and the life of the race, while in modern Europe, Christian only in name, humanitarianism is the translation into the ethical and social sphere and the aspiration to liberty, equality and fraternity the translation into the social and politicalsphere of the spiritual truths of Christianity, the latter especially being effected by men who aggressivelyrejected the Christian religion and spiritual discipline and by an age which in its intellectual effort of emancipation tried to get rid of Christianity as a creed. On the other hand the life of Rama and Krishna belongs to the prehistoric past which has come down only in poetry and legend and may even beregarded as myths; but it is quite immaterial whether we regard them as myths or historical facts, becausetheir permanent truth and value lie in their persistence as a spiritual form, presence, influence in the innerconsciousness of the race and the life of the human soul. Avatarhood is a fact of divine life andconsciousness which may realise itself in an outward action, but must persist, when that action is over and has done its work, in a spiritual influence; or may realise itself in a spiritual influence and teaching, but must then have its permanent effect, even when the new religion or discipline is exhausted, in the thought, temperament and outward life of mankind.” CWSA-19/ Essays on the Gita/p-170-171 “It is these things that condition and determine the work of the Avatar. In the Buddhistic formula the disciple takes refuge from all that opposes his liberation in three powers, the dharma, the sangha, the Buddha. So in Christianity we have the law of Christian living, the Church and the Christ. These three are always the necessary elements of the work of the Avatar. He gives a dharma, a law of self-discipline by which to grow out of the lower into the higher life and which necessarily includes a rule of action and of relations with our fellow men and other beings, endeavour in the eightfold path or the law of faith, love and purity or any other such revelation of the nature of the divine in life.” CWSA-19/ Essays on the Gita-173 “Equality has always been held up to admiration as the philosophic ideal and the characteristic temperament of the sages. The Gita takes up indeed this philosophic ideal, but carries it far beyond into a higher region where we find ourselves breathing a larger and purer air. The Stoic poise, the philosophic poise of the soul are only its first and second steps of ascension out of the whirl of the passions and the tossings of desire to a serenity and bliss, not of the Gods, but of the Divine himself in his supreme self-mastery. The Stoic equality, making character its pivot, founds itself upon self-mastery by austere endurance; the happier and serener philosophic equality prefers self-mastery by knowledge, by detachment, by a high intellectual indifference seated above the disturbances to which our nature is prone, uda¯ sı¯navad a¯ sı¯nah. , as the Gita expresses it; there is also the religious or Christian equality which is a perpetual kneeling or a prostrate resignation and submission to the will of God. These are the three steps and means towards divine peace, heroic endurance, sage indifference, pious resignation, titiksa, udasınata, namas or nati. The Gita takes them all in its large synthetic manner and weaves them into its upward soul-movement, but it gives to each a profounder root, a larger outlook, a more universal and transcendent significance. For to each it gives the values of the spirit, its power of spiritual being beyond the strain of character, beyond the difficult poise of the understanding, beyond the stress of the emotions.” CWSA-19/ Essays on the Gita/p-190 “He constructs for the Godhead the name and form of Indra or Agni, of Vishnu or Shiva, of a divinised Christ or Buddha, or else some composite of natural qualities, an indulgent God of love and mercy, or a severe God of righteousness and justice, or an awe-inspiring God of wrath and terror and flaming punishments, or some amalgam of any of these, and to that he raises his altars without and in his heart and mind and falls down before it to demand from it worldly good and joy or healing of his wounds or a sectarian sanction for an erring, dogmatic, intellectual, intolerent knowledge. All this up to a certain point is true enough. Very rare is the great soul who knows that Vasudeva the omnipresent Being is all that is, va¯ sudevah. sarvam iti sa maha¯ tma¯ sudurlabhah. .” CWSA-19/ Essays on the Gita/p-286 “The thought of the Gita here is not on a par with the indulgences and facilities of popular religion; it has nothing in common with the crude fancies that make the absolution and last unction of the priest, an edifying “Christian” death after an unedifying profane life or the precaution or accident of a death in sacred Benares or holy Ganges a sufficient machinery of salvation. The divine subjective becoming on which the mind has to be fixed firmly in the moment of the physical death, yam˙ smaran bhavam˙ tyajatiante kalevaram , must have been one into which the soul was at each moment growing inwardly during the physical life, sada tad-bhava-bhavitah . . “Therefore,” says the divine Teacher, “at all times remember me and fight; for if thy mind and thy understanding are always fixed on and given up to Me,mayi arpita-mano-buddhih. , to Me thou shalt surely come. For it is by thinking always of him with a consciousness united with him in an undeviating Yoga of constant practice that one comes to the divine and supreme Purusha.”” CWSA-19/ Essays on the Gita/p-296 “Teachers of the law of love and oneness there must be, for by that way must come the ultimate salvation. But not till the Time-Spirit in man is ready, can the inner and ultimate prevail over the outer and immediate reality. Christ and Buddha have come and gone, but it is Rudra who still holds the world in the hollow of his hand. And meanwhile the fierce forward labour of mankind tormented and oppressed by the Powers that are profiteers of egoistic force and their servants cries for the sword of the Hero of the struggle and the word of its prophet.” CWSA-19/ Essays on the Gita/p-386 “The Vedic law becomes a convention and a Buddha appears with his new rule of the eightfold path and the goal of Nirvana; and it may be remarked that he propounds it not as a personal invention, but as the true rule of Aryan living constantly rediscovered by the Buddha, the enlightened mind, the awakened spirit. But this practically means that there is an ideal, an eternal Dharma which religion, philosophy, ethics and all other powers in man that strive after truth and perfection are constantly endeavouring to embody in new statements of the science and art of the inner and outer life, a new Shastra. The Mosaic law of religious, ethical and social righteousness is convicted of narrowness and imperfection and is now besides a convention; the law of Christ comes to replace it and claims at once to abrogate and to fulfil, to abrogate the imperfect form and fulfil in a deeper and broader light and power the spirit of the thing which it aimed at, the divine rule of living. And the human search does not stop there, but leaves these formulations too, goes back to some past truth it had rejected or breaks forward to some new truth and power, but is always in search of the same thing, the law of its perfection, its rule of right living, its complete, highest and essential self and nature.” CWSA-19/Essays on the Gita/p-478-79 “Altruism, philanthropy and service, Christian love or Buddhist compassion have not made the world a whit happier, they only give infinitesimal bits of momentary relief here and there, throw drops on the fire of the world’s suffering. All aims are in the end transitory and futile, all achievements unsatisfying or evanescent; all works are so much labour of effort and success and failure which consummate nothingdefinitive: whatever changes are made in human life are of the form only and these forms pursue each other in a futile circle; for the essence of life, its general character remains the same for ever.” CWSA-21/The Life Divine/p-433 “In the West where the syncretic tendency of the consciousness was replaced by the analytic and separative, the spiritual urge and the intellectual reason parted company almost at the outset; philosophy took from the first a turn towards a purely intellectual and ratiocinative explanation of things. Nevertheless, there were systems like the Pythagorean, Stoic and Epicurean, which were dynamic not only for thought but for conduct of life and developed a discipline, an effort at inner perfection of the being; this reached a higher spiritual plane of knowledge in later Christian or Neo-pagan thought-structures where East and West met together. But later on the intellectualisation became complete and the connection of philosophy with life and its energies or spirit and its dynamism was either cut or confined to the little that the metaphysical idea can impress on life and action by an abstract and secondary influence.” CWSA-22/The Life Divine/p-912 “Beyond and above this preoccupation, as soon as mind is sufficiently developed, there awakes in man the spiritual preoccupation, the discovery of a self and inmost truth of being and the release of man’s mind and life into the truth of the Spirit, its perfection by the power of the Spirit, the solidarity, unity, mutuality of all beings in the Spirit. This was the Eastern ideal carried by Buddhism and other ancient disciplines to the coasts of Asia and Egypt and from there poured by Christianity into Europe. But these motives, burning for a time like dim torchlights in the confusion and darkness created by the barbaric flood that had submerged the old civilisations, have been abandoned by the modern spirit which has found another light, the light of Science.” CWSA-22/The Life Divine/p-1088 “Even then his nature calls for a human intermediary so that he may feel the Divine in something entirely close to his own humanity and sensible in a human influence and example. This call is satisfied by the Divine manifest in a human appearance, the Incarnation, the Avatar — Krishna, Christ, Buddha. Or if this is too hard for him to conceive, the Divine represents himself through a less marvellous intermediary, — Prophet or Teacher. For many who cannot conceive or are unwilling to accept the Divine Man, are ready to open themselves to the supreme man, terming him not incarnation but world-teacher or divine representative.” CWSA-23/The Synthesis of Yoga/p-65 “Nor should he forget the aim of these external aids which is to awaken his soul to the Divine within him. Nothing has been finally accomplished if that has not been accomplished. It is not sufficient to worship Krishna, Christ or Buddha without, if there is not the revealing and the formation of the Buddha, the Christ or Krishna in ourselves. And all other aids equally have no other purpose; each is a bridge between man’s unconverted state and the revelation of the Divine within him.” CWSA-23/The Synthesis of Yoga/p-66 “It is indeed by the religio-ethical sense that the law of universal goodwill or universal compassion or of love and service to the neighbour, the Vedantic, the Buddhistic, the Christian ideal, was created; only by a sort of secular refrigeration extinguishing the fervour of the religious element in it could the humanitarian ideal disengage itself and become the highest plane of a secular system of mental and moral ethics.” CWSA-23/The Synthesis of Yoga/p-152 “The later religions endeavour to fix the type of a supreme truth of conduct, erect a system and declare God’s law through the mouth of Avatar or prophet. These systems, more powerful and dynamic than the dry ethical idea, are yet for the most part no more than idealistic glorifications of the moral principles sanctified by religious emotion and the label of a superhuman origin. Some, like the extreme Christian ethic, are rejected by Nature because they insist unworkably on an impracticable absolute rule. Others prove in the end to be evolutionary compromises and become obsolete in the march of Time. The true divine law, unlike these mental counterfeits, cannot be a system of rigid ethical determinations that press into their cast-iron moulds all our life-movements. The Law divine is truth of life and truth of the spirit and must take up with a free living plasticity and inspire with the direct touch of its eternal light each step of our action and all the complexity of our life issues. It must act not as a rule and formula but as an enveloping and penetrating conscious presence that determines all our thoughts, activities, feelings, impulsions of will by its infallible power and knowledge.” CWSA-23/The Synthesis of Yoga-203 “It is immaterial whether he wears the garb of the ascetic or lives the full life of the householder; whether he spends his days in what men call holy works or in the many-sided activities of the world; whether hedevotes himself to the direct leading of men to the Light like Buddha, Christ or Shankara or governskingdoms like Janaka or stands before men like Sri Krishna as a politician or a leader of armies; what heeats or drinks; what are his habits or his pursuits; whether he fails or succeeds; whether his work be one of construction or of destruction; whether he supports or restores an old order or labours to replace itby a new; whether his associates are those whom men delight to honour or those whom their sense of superior righteousness out- castes and reprobates; whether his life and deeds are approved by hiscontemporaries or he is condemned as a misleader of men and a fomenter of religious, moral or social heresies.” CWSA-23/The Synthesis of Yoga/p-271 “To use Christian language, the Son of God is also the Son of Man and both elements are necessary to the complete Christhood; or to use an Indian form of thought, the divine Narayana of whom the universe is only one ray is revealed and fulfilled in man; the complete man is Nara-Narayana and in that completeness he symbolises the supreme mystery of existence.” CWSA-23/The Synthesis of Yoga/p-329 “He is each separately and all altogether. He is Vishnu, Krishna, Kali; he reveals himself to us in humanity as the Christ personality or the Buddha personality. When we look beyond our first exclusively concentrated vision, we see behind Vishnu all the personality of Shiva and behind Shiva all the personality of Vishnu. He is the Ananta-guna, infinite quality and the infinite divine Personality which manifests itself through it. Again he seems to withdraw into a pure spiritual impersonality or beyond all idea even of impersonal Self and to justify a spiritualised atheism or agnosticism; he becomes to the mind of man an indefinable, anirdesyam . But out of this unknowable the conscious Being, the divine Person, who has manifested himself here, still speaks, “This too is I; even here beyond the view of mind, I am He, the Purushottama.”” CWSA-23/The Synthesis of Yoga/p-586 “These are those forms of Vishnu, Shiva, Krishna, Kali, Durga, Christ, Buddha, which the mind of man seizes on for adoration. Even the monotheist who worships a formless Godhead, yet gives to him some form of quality, some mental form or form of Nature by which he envisages and approaches him. But to be able to see a living form, a mental body, as it were, of the Divine gives to the approach a greater closeness and sweetness.” CWSA-24/The Synthesis of Yoga/p-601 “To this day I remember the experience. Truly, that’s what I felt – I did not intellectualize it. Exactly the impression of what Christ must have experienced when he felt the weight of the cross. It was the weight of a whole world of darkness, unconsciousness, universal bad will, total incomprehension, something ...And it really felt like that ... as if I were carrying a frightful weight – which was frightful because of its darkness, not because of its weight. So I thought, ‘Well, well. This must be how Christ felt when they laid the cross on him.’” The Mother’s Agenda/ August 20, 1960 “Regarding Christmas, I’ll tell you a curious story. For a while, there was a Muslim girl close to me (not a believer, but her origins were Muslim; in other words, she wasn’t at all Christian) who had a special fondness for Santa Claus! She had seen pictures of him, read some books, etc. Then one year while she was here, she got it into her head that Santa Claus had to bring me something. ‘He has to bring you something for Christmas,’ she told me. ‘Try,’ I replied. I don’t know what all she did, but she prayed to him to bring me money. She fixed a certain sum. And on Christmas Eve, exactly this sum was given to me! And it was a large sum, several thousand rupees. Exactly the amount she had specified. And it came on that very day in quite an unexpected way. I found it very interesting.” The Mother’s Agenda, December 20, 1960 “Seen from the European angle, Sri Aurobindo represents an immense spiritual revolution, redeeming Matter and the creation, which to the Christian religion is fundamentally a fall – it’s really unclear how what has come from God could become so bad, but anyway, better not be too logical! it’s a fall. The creation is a fall. And that’s why they are far more easily convinced by Buddhism. I saw this particularly with R, whose education was entirely in European philosophy, with Christian and positivist influences; under these two influences, when he came into contact with Theon’s ‘cosmic philosophy’ and later Sri Aurobindo’s revelation, he immediately explained, in his Wherefore of the Worlds, that the world is the fruit of Desire – God’s desire. Yet Sri Aurobindo says (in simple terms), ‘God created the world for the Joy of the creation,’ or rather, ‘He brought forth the world from Himself for the Joy of living an objective life.’ This was Theon’s thesis too, that the world is the Divine in an objective form, but for him the origin of this objective form was the desire to be. All this is playing with words, you understand, but it turns out that in one case the world is reprehensible and in the other it is adorable! And that makes all the difference. To the whole European mind, the whole Christian spirit, the world is reprehensible. And when THAT is pointed out to them, they can’t stand it.” The Mother’s Agenda- December 20, 1961 “And to Théon, the God of the Jews and Christians was an Asura. This Asura wanted to be unique; and so he became the most terrible despot imaginable. Anatole France said the same thing (I now know that Anatole France had never read Théon's story, but I can't imagine where he picked this up). It's in The Revolt of the Angels. He says that Satan is the true God and that Jehovah, the "only God," is the monster. And when the angels wanted Satan to become the one and only God, Satan realized he was immediately taking on all Jehovah's failings! So he refused: "Oh, no – thank you very much!" It's a wonderful story, and in exactly the same spirit as what Théon used to say. The very first thing I asked Anatole France (I told you I met him once – mutual friends introduced us), the first thing I asked him was, "Have you ever read The Tradition?" He said no. I explained why I had asked, and he was interested. He said his source was his own imagination. He had caught that idea intuitively.” The Mother’s Agenda/ January 27, 1962 “You know, I don't like the story of Christ. Yes, that's.... That's exactly the point. The crucified god – no thanks. If he loses his skin, he loses it – so what, it doesn't matter. You understand?” The Mother’s Agenda-March-13, 1962 “(Satprem) I don't know why, but every time I come into contact with a Christian thought, it fills me with anger. Oh, I understand! Because it's true, you know, that an Asura is behind it all – not Christ! Sri Aurobindo considered Christ an Avatar (a minor form of Avatar). One emanation of the Divine's aspect of Love, he always said. But what people have made of him! ... Besides, the religion was founded two hundred years after his death. And it's nothing but a political construction, a tool for domination, built with the Lord of Falsehood in the background, who, in his usual fashion, took something true and twisted it. It's a real hodgepodge, that religion – the number of sects! The only common ground is the divinity of Christ, and it became asuric when he was made out to be unique: there has been but ONE incarnation, Christ. That's just where it all went wrong. We'll see. It is resisting, resisting everywhere. It's even more resistant than materialism.” The Mother’s Agenda-December-15, 1962, “The Vedic Rishis thirsted for Immortality, Buddha wanted Permanence.... Then I looked, wondering, "And what was Christ's path?"... Basically, he always said, "Love thy neighbor," in other words brotherhood (but that's a modern translation). For him, the idea was compassion, charity (the Christians say it's the "law of Love," but we're not yet there – that will come much later). So I wrote: Jesus preached Compassion.... Then I thought: now, Sri Aurobindo, it's quite clear; for him, the goal was Perfection. Perfection not in the sense of a summit but of an all-inclusive totality in which everything is represented, has a place. And I saw that this Perfection would come – must come – in stages. He announced something the realization of which will stretch over thousands of years. So it must come in stages. And I saw that what I find essential, indispensable (everything is there, everything finds a place, yet there is a kind of anguish – not a personal anguish but a terrestrial anguish), is Security. A need for Security – whatever you attempt, whatever you seek, even Love, even Perfection, it needs Security. Nothing can be achieved with the feeling that all opposing forces can come and sweep everything away. We must find the point where nothing can be touched or destroyed or halted. Therefore, it's Security, the very essence of Security. So I wrote: Sri Aurobindo promised Perfection and to attain it, the first requisite, what men need today, is Security.” The Mother’s Agenda-March-27, 1963 “Catholicism has two things that Protestantism lacks: the occult sense (not only the sense but even a certain occult knowledge), and the Mother – the Virgin. The Protestants have something the Catholics lack: the inner divine presence. It's only through those two things that you can catch them. But ... Well, we'll see.” The Mother’s Agenda-June-29, 1963 “I think the foremost idea of the one who left was to prevent war. Consciously, he (new Pope) wanted all Christians to love each other! (Mother laughs) A childish hope. To love each other in Jesus – whom theyleave on the cross. As Sri Aurobindo says, men ... men LOVE grief, that's why Jesus is still nailed on the cross. It's magnificent, that thing.” The Mother’s Agenda-June-29, 1963 “What seems ... bizarre to those who have gone beyond the petty, purely terrestrial limits – human terrestrial limits – is that belief in a SINGLE divine manifestation on the earth; all the religions are based on that, everyone says, "Christ was the only one," or "Buddha was the only one," or elsewhere"Mohammed was the only one," and so forth. Well, that "only one" is something IMPOSSIBLE as soon as you rise a little above the ordinary earth atmosphere – it appears childish. You can understand thething and accept it only as a sort of recurrent movement of the divine Consciousness on the earth. Of course, officially there is only Christ; may be for this man [Paul VI], he is still the greatest, but I would be surprised if he thought Christ was the only one. Only, Christ "has to" be the only one – you'd cut out your own tongue rather than say he's not! I don't think the question bothers him much (!) His concern is how to exert his power and keep people init, so as, maybe, to prove his superiority. This much conviction they still have, you see, that their religion IS superior to all others, their power is superior to all others, and therefore they have to be more powerful than the others. That's the main idea: "To be the most powerful." And what's the way, now, for them to gain that all-powerfulness? Already for two or three generations, they have understood the necessity of a broadening: the narrowness of their dogma gave them too many weak points.... But he [Paul VI] understands maybe even better. We'll see what happens.” The Mother’s Agenda-July-3, 1963 “It's much easier to answer out-and-out materialists who are convinced and sincere ("sincere" within the limit of their consciousness, that is) than to answer people who have a religion! Much easier. With Indians, it's very easy – they're heaven-blessed, these people, because it takes very little for them to be oriented in the right way. But there are two types of difficult religion, the Christian religion(especially in the form of Protestantism), and the Jewish religion. The Jews are also out-and-out materialists: you die, well, you die, it's over. Though I haven't quite understood how they reconcile that with their God, who moreover is Unthinkable and must not be named... but who, seen from the standpoint of a vaster truth, seems (I am not sure), seems to be an Asura. Because it's an almighty and UNIQUE God, foreign to the world – the world (as far as I know)and he are two completely different things. It's the same with Catholicism. Yet, if I remember correctly, their God created the world with apart of himself, no? (Satprem) No, no! No? Is it only man that he pulled out of his rib? (Satprem) No! It's out of Adam's rib that he pulled man, not out of his own rib! Aah! (Satprem) It's out of Adam's rib ... ... that he pulled woman. Aah! ... (Satprem) No, no, he "created" the world. Out of nothingness he made the world? (Satprem) That's right. Then it's the same problem, the same difficulty. It's quite simply an incomprehension. (Satprem) And in fact he sent his son to "save the world." Then his son doesn't belong to the creation? (Satprem) He is the son of God – not so the others. He is the ONLY son of God? (Satprem) Yes, of course! They've twisted everything. But Adam belonged to the creation, didn't he? (Satprem) Yes, while Christ isn't human, he is the son. But he took on a human body. (Satprem) Yes, but he's the son of God. He isn't a human being become divine, he is a divine being – "the son of God" – who took on a human body. But that's understood! All Avatars are like that. (Satprem) Yes, but he's the only one. It's all twisted. But the Virgin, in that affair? What happened to her? Because she was a woman, wasn't she? (Satprem) She was human. Yes ... because in the story, there's even a moment when Christ says, "What do I have to do with that woman"! But then, the Assumption? ... (silence) Of course, those who know understand very well – it's all symbolic. But for instance, I told you I spoke with the Pope for quite a long time the day of his election, and the conversation was abruptly interrupted by a reaction he had. (It was really a mental conversation we were having: I spoke, he replied, I heard his reply – I don't know whether he was conscious of something ... probably not, but anyway; it wasn't at all a formation of my own mind because I received quite unexpected replies.) But the conversation was interrupted abruptly by a reaction he had when I told him that God is everywhere and in all things; that everything is He; and then a great Force came down into me and I added, "Even when you descend into Hell, He is there too." Then everything stopped dead. Since then I've learned that it's part of their teaching: that what is terrible in Hell isn't so much the suffering, but that there is no God there; that it's the only part of the creation in which there is no God – there is no God in Hell. And I asserted that He is there too. But naturally, from an intellectual point of view, all those things are explained and find their place –man has never thought anything that wasn't the distortion of a truth. That's not the difficulty, it's that for religious people there are certain things they have a DUTY to believe, and to allow the mind to discuss them is a "sin" – so naturally they close themselves and will never be able to make any progress. Whereas the materialists, on the other hand, are on the contrary supposed to know and explain everything – they explain everything rationally. So (Mother laughs), precisely because they explain everything, you can lead them where you want to. There. (Satprem) There's nothing to be done with religious people. No. And it's not good to try either. If they cling to a religion, it means that that religion has helped them somehow or other, has helped something in them which in fact wanted to have a certitude without having to seek for it – to lean on something solid without being responsible for its solidity (someone elseis responsible! [Mother laughs]), and to leave their bodies in that way. So to want to pull them out of it shows a lack of compassion – they should just be left where they are. Never do I argue with someone who has a faith – let him keep his faith! And I take great care not to say anything that might shake his faith because it's not good – such people are unable to have another faith. But with a materialist ... "I don't argue, I accept your point of view; only, you have nothing to say – I've taken my position, take yours. If you are satisfied with what you know, keep it. If it helps you to live, very good. "But you have no right to blame or criticize me, because I am taking my position on your own basis. Even if all that I imagine is mere imagination, I prefer that imagination to yours." That's all.” The Mother’s Agenda-September-7, 1963 “In the Illustrated Weekly they have published photographs of the Pope's visit to Palestine, and there is one in which he is prostrating himself: he is kissing the ground on the Mount of Olives, where Christ, as the story goes, was informed that he would be crucified. It put me again in contact with that man. And his intention is clear: to make religion quite real, in the sense that it isn't a myth, it isn't a legend – it's truly God who came, and so on. So, to him, this is "human greatness" prostrating itself before the"divine sacrifice." There is another photograph in which he is embracing the Patriarch of the Orthodox Church – heretics formerly, now they embrace each other. And all the people around him (they are well-dressed, you know, with modern suits) look like puppets, mon petit! Oh, it's awful! ... Awful. He at least has a force – or a will, at any rate. And he has a plan, he knows what he wants. (silence) He is also the first Pope to travel by plane, so they took his photograph in the plane – he gives a "broad smile," he looks very happy. (long silence) In sum, it is the glorification of physical suffering as a means of salvation. (Satprem) I must say I find the whole story repugnant – that crucifixion being flaunted everywhere.There's nothing so clever about Christ! There are millions others who died without making such a fuss! That was also my feeling, and it was Théon's too. But Sri Aurobindo ... as for him, he clearly said that it had brought a sense of charity, humaneness and fraternity on earth that didn't exist before. (Satprem) Yes, it certainly did bring something. But they just remain there. Ah, the Falsehood is to remain stuck there, yes.” The Mother’s Agenda- January 25, 1964 “Have you seen the latest Illustrated Weekly? You know that the Pope is here, in Bombay, for the"Eucharistic Congress" – but what's the Eucharist, mon petit? (Satprem) It's the Communion. Ah, that's just what I thought!... There is in the Illustrated Weekly the history of those Eucharistic Congresses, and it seems a French lady was behind the origin of the first Congress (not so long ago, in the last century, I believe). And then (Mother smiles), there's a magnificent portrait of the Pope with a message he wrote specially for the Weekly's readers, in which he took great care not to use Christian words. He wishes them ... I don't know what, and (it's written in English) a celestial grace. Then I saw (he tried to be as impersonal as possible), I saw that in spite of everything, the Christians' greatest difficulty is that their happiness and fulfillment are in heaven. Instead of a celestial grace, they read to me, or I heard, a terrestrial grace! When I heard that, something in me started vibrating: "What! But this man has been converted!" Then I had it repeated and heard it wasn't that but really a celestial grace. This is the whole point. (Satprem) Exactly. They believe in a divine realization, but the divine realization isn't terrestrial, it's somewhere else, in a celestial world, that is, immaterial. And that is their great obstacle. Of course, in matters of faith (I don't mean for a very precise and very clear scientific mind), but in matters of faith, there is so far no clear proof that the Lord wants to realize Himself here; except, perhaps, for two or three visionaries who had the experience.... Someone asked me if there had been a supramental realization previously, that is, before historical times (because historical times are extremely limited, of course). Naturally, the question always corresponds to one of the things that are shown to me in moments of concentration. So I answered very spontaneously that there hadn't been a collective realization, but that there might have been one or several individual realizations, as examples of what would be and as a promise – a promise and examples: "This is what will be." I've had some very precise memories – lived memories – of a human life on earth, quite primitive (I mean outside any mental civilization), a human life on earth that wasn't an evolutionary life, but the manifestation of beings from another world. I lived in that way for a time – a lived memory. I still see it, I still have the image of it in my memory. It had nothing to do with civilization and mental development: it was a blossoming of force, of beauty, in a NATURAL, spontaneous life, like animal life, but with aperfection of consciousness and power that far surpasses the one we have now; and indeed with a power over all surrounding Nature, animal nature and vegetable nature and mineral nature, a DIRECT handling of Matter, which men do not have – they need intermediaries, material instruments, whereas this was direct. And there were no thoughts or reasoning: it was spontaneous (gesture indicating the direct radiating action of will on Matter). I have the lived memory of this. It must have existed on earth because it wasn't premonitory: it wasn't a vision of the future, it was a past memory. So there must have been a moment ... It was limited to two beings: I don't have the feeling there were many. And there was no childbirth or anything animal, absolutely not; it was a life, yes, a truly higher life in a natural setting, but with an extraordinary beauty and harmony! And I don't have the feeling it was (how can I explain?) something known; the relationships with vegetable life and animal life were spontaneous ones, absolutely harmonious, and with the sensation of an undisputed power (you didn't even feel it was possible for it not to be), undisputed, but without any idea that there were other beings on earth and that it was necessary to look after them or make a "demonstration" – nothing of the sort, absolutely nothingof mental life, nothing. A life just like that, like a beautiful plant or a beautiful animal, but with an inner knowledge of things, perfectly spontaneous and effortless – an effortless life, perfectly spontaneous. I don't even have the feeling that there was any question of food, not that I remember; but there was the joy of Life, the joy of Beauty: there were flowers, there was water, there were trees, there were animals, and all that was friendly, but spontaneously so. And there were no problems! No problems to be solved, nothing at all – one just lived! ....An uncomplicated life, definitely.” The Mother’s Agenda-December-2, 1964 “Because it doesn't seem possible to me (though I don't know), it doesn't seem possible to me that thestate of the earth is adequate to justify an integral transformation. As for Sri Aurobindo, he used to say that it would come in stages, that there would first be a sort of small formation, or a small creation that will receive the Light and be transformed, and that's what will work as a leaven for the generaltransformation. There are all the Christian, Buddhist theories, Shankara, all those who declare that the world is an "unreal Falsehood" and that it must disappear and give place to a "heaven" (a "new world" and a "heaven"). And this is among the most "aspiring" elements of mankind, those who aren't content with the world as it is, who don't say, "Oh, as long as I am here and alive, things are fine; afterwards, I don't care" – enjoy the short life. "Afterwards, well, it's over, and that's that; let me make the most of the moment I've been given." What a queer conception! ... That's the other extreme.” The Mother’s Agenda-March 20, 1965, “And naturally, the ancient Vedas and all the old traditions announced a new earth, that's well known. But even the Christians. Even the Christians, yes. St. John said that there would be a new earth – that there would be, in fact, anew Christ, who corresponds to that of the Hindus. Kalki? Yes, Kalki. The description is very similar. And the Maitreya Buddha, too. Yes, but it seems we should be more cautious about him. According to Alexandra David-Neel, it's not a truly authentic text, it came afterwards, after Buddha's descendants: it isn't what Buddha himself is said to have preached. There is a controversy here. Of course, Alexandra belonged to the Buddhism of theSouth, which is very rigid and absolutely rejects all the fancies of the Buddhism of the North with itsinnumerable bodhisattvas and all the stories (they've got so many stories! pulp novels). And she rejected all that, saying it wasn't part of Buddha's authentic teaching. Buddha said that the world, this terrestrial world (maybe the universe, I don't know, the point isn't very clear), in any case the terrestrial world is the result of Desire (but I know someone who used to say [laughing], "Yes, it's God's desire to manifest!"), and that when "Desire" disappears, the world will disappear and there will be Nirvana. In other words, once the desire to manifest has disappeared, there is no Manifestation anymore. I don't think Buddha was ignorant; I think he knew very well the existence of invisible beings, of immortal beings (what men call gods) and probably the existence of a supreme God, too – he very likely knew it. But he didn't want people to think about it because it appeared to contradict his opinion that the world was the result of Desire and that, once Desire was withdrawn, the world withdrew – if there is an immortal world, things cannot happen that way. Basically, the further one goes, the more one realizes that all human teachings are opportunistic: they are told with an aim "in view"; one thing is told, and the other (not that it's not known) is deliberately ignored. It seems hard to me to find a different explanation, because as soon as you have passed beyond the Mind (and those people appear to have done so), all knowledge is ... (what's the word?) available, obtainable.” The Mother’s Agenda-March 20, 1965, “That's why certain minds have postulated that the creation was the result of an error. But we find all the possible conceptions: the perfect creation, then a "fault" that introduced the error; the creation itself as a lower movement, which must end since it began; then the conception of the Vedas according to what Sri Aurobindo told us about it, which was a progressive and infinite unfolding or discovery – indefinite and infinite – of the All by Himself.... Naturally, all these are human translations. For the moment, as long as we express ourselves humanly, it's a human translation; but depending on the initial stand of the human translator (that is, a stand that accepts the primordial "error," or the "accident" in the creation, or the conscious supreme Will since the beginning, in a progressive unfolding), the conclusions or the "descents" in the yogic attitude are different.... There are the nihilists, the "Nirvanists" and the illusionists, there are all the religions (like Christianity) that accept the devil's intervention in one form or another; and then pure Vedism, which is the Supreme's eternal unfolding in a progressive objectification. And depending on your taste, you are here or there or here, and there are nuances. But according to what Sri Aurobindo felt to be the most total truth, according to that conception of a progressive universe, you are led to say that, every minute, what takes place is the best possible for the unfolding of the whole. The logic of it is absolute. And I think that all the contradictions can only stem from a more or less pronounced tendency for this or that position, that other position; all the minds that accept the intrusion of a "fault" or an "error" and the resulting conflict between forces pulling backward and forces pulling forward, can naturally dispute the possibility. But you are forced to say that for someone who is spiritually attuned to the supreme Will or the supreme Truth, what happens is necessarily, every instant, the best for his personal realization – this is true in all cases. The unconditioned best can only be accepted by one who sees the universe as an unfolding, the Supreme growing more and more conscious of Himself. (silence) To tell the truth, all those things are without any importance (!) because in any case what IS exceeds entirely and absolutely all that the human consciousness may think of it. It is only when you stop being human that you know; but as soon as you express yourself, you become human again, and then you stop knowing. This is undeniable. And because of this incapacity, there is a sort of futility in wanting absolutely to reduce the problem to what human comprehension can understand of it. In that case, it's very wise to say, as Théon used to, "We are here, we have a work to do, and what's necessary is to do it as best we can, without worrying about the why and the how." Why is the world as it is?... When we are able to understand why, we'll understand. From a practical standpoint, that's obvious. But everyone takes his stand.... I have all the examples here, I have a little selection of samples of all the attitudes, and I see the reactions very clearly. I see the same Force – the same single Force – acting in this selection of samples and, of course, producing different effects; but those "different" effects are, to the deep vision, very superficial: it's just "they like to think that way, so then they like to think that way." But to tell the truth, the inner advance, the inner development, and the essential vibration aren't affected – not in the least. One aspires with all his heart to Nirvana, the other aspires with all his will to the supramental manifestation, and in both cases the vibratory result is about the same. And it's a whole mass of vibrations which prepares itself more and more to ... to receive what must be. There is a state – an essentially pragmatic state, spiritually pragmatic – in which of all human futilities, the most futile is metaphysics.” The Mother’s Agenda-May 19, 1965 “Now, the Italians worship the Virgin a lot, it's a lot in their makeup, and through that they would understand (those who are intelligent and see the symbol behind the story). There was a Pope (not the present one or the previous one, but the one before 62) who did remarkable things because he was in touch with the Virgin; he was a worshipper of the Virgin and that really put him on the right path. So I think that if they want a small book (it is a small book, you can even put it in your pocket – people are afraid of big books, they don't have time), there are lots of things in that small book, The Mother, lots of things. But the part on the "four aspects of the Mother" can really be felt only by Indians; those who have a Christian education (laughing) must find it very frightening (!) But we could omit that chapter. You see, the book was made from letters, so each piece is a whole; it wasn't at all composed as one piece: we arranged it as it is following the instructions Sri Aurobindo gave. But that last chapter (the biggest, besides) is mostly for India. It can be omitted.” The Mother’s Agenda-July 31, 1965 “We are going to send him a good photo of Sri Aurobindo. Which photo of Sri Aurobindo? If he was brought up in a Christian way, it's the photo where he is young which is good, they instantly see in it the face of Christ I ... All of them.... The day before yesterday again, an American painter, who is here and has read Sri Aurobindo's books, wanted to do a portrait of Sri Aurobindo (he never saw him) from photos – it's just as it was with the bust in Sri Aurobindo's room!99 They all make a mystic Sri Aurobindo with narrow temples, like that (gesture tapering upward), a long mystic face, because they can't get out of their Christianity! For them, of course, the Power, anything that expresses the Power, oh! ... (gesture of repulsion) I wanted to say that to this American. For them, spiritual life is sacrifice, it's the God who sacrifices himself: he renounces the joys of the earth and sacrifices his existence to save mankind. And they can't get out of it! So to those, it's the photo of the young Sri Aurobindo that should be sent, like the one in the reception room. Because he had just come out of his ascetic period here, and he still had a long face. The photo in the arm chair it's a bit too late; he was already beginning to feel that ... the world wasn't ready to go to the end. There is already the expression of suffering on his face. But the other photo is good. That's how I knew Sri Aurobindo: he had just come out of the photo in profile, in which he is very thin. As for Cartier-Bresson's photos, they were taken in 1950.” The Mother’s Agenda-October-16, 1965 “No, there is an insistence (the same insistence as this Gentleman’s, at any rate) on the impossibility of the thing, and it gives such obvious proof. Naturally, the inside doesn’t budge, it smiles – it doesn’t budge – but the body ... that gives it terrible tension. Because it’s very conscious of its infirmity (it can’t boast of being transformed), very conscious that it’s millions of miles away from transformation. So so it doesn’t take much to convince it. What’s more difficultis to give it the certitude that things will be different. It doesn’t even understand very well how they can be different.Then there come all other beliefs, all other so-called revelations, the heavens and so on. The whole of Christianity and Islam have very easily solved the problem: "Oh, no, things here will never be fine, but over there they can be perfect." That goes without saying. Then there is the whole of Nirvanism and Buddhism: "The world is an error that must disappear." So it all comes in waves, and the body feels very you understand, it would like to have a certitude of its possibility. That doesn’t often happen to it. But the attack was too strong; it was from everything and everywhere at the same time, so strong: "This Matter CANNOT be transformed." So it fought and fought and fought, and suddenly it was obliged to lie down. But as soon as it lies down and abandons itself completely, there is Peace, and such a strong Peace – so strong, so powerful. Then it’s fine.” The Mother’s Agenda-November-26, 1966 “I should add that it was a reply to a letter B. wrote to ask me all kinds of questions, in particular: "Why? These two nations being neighbors, why do they hate each other so much?" "... That curse on the Jews is a Christian story, it has nothing to do with the Muslims. "Violence and enmity ... When brothers hate each other, they do so much more intensely than others do. Sri Aurobindo said: 'Hatred denotes the possibility of a much greater love.' "The Arabs have a passionate nature. They live almost exclusively in the vital and its passions and desires, while the Israelites live mostly in the mind, with a great power of organization and realization, something quite exceptional. The Israelites are intellectuals with an exceptional will. They are not sentimental, that is to say, they don't like weakness. "The Muslims are impulsive, the Israelites are reasonable. "This is not the conflict that will decide the future of our civilization."” The Mother’s Agenda-June -21, 1967, “It came in two ways. Those things are SEEN, you understand, seen. Words come afterwards to try and transcribe what was seen. The first thing that came was thus: "Christians divinize suffering to make it a means of the earth's salvation." Then it came with just a small difference – these are subtleties, but From an intellectual standpoint, these are subtleties without value, but up there you seem to be almost touching the heart of things, that is, the essence – the deeper essence of events. So then, it came quite simply, like this: "Christianity DEIFIES suffering to make it the instrument of the earth's salvation." It's hard to explain because it's the state of consciousness that is different.... Now it's a memory, but at that time it was a vision – a very, very deep vision, very sharp, naturally exceeding all that occurred on earth, but also all the ways of expressing what occurred. The personality of Christ and so on – it was all so different! And it became, yes, I might say symbolic, but that's not it. At the same time, it placed this religion among all the others, in a very defined place in the earth evolution – in the evolution of the earth CONSCIOUSNESS. The experience lasted for a half-hour, but everything, everything was different different not in its appearance, different in its deeper significance.... Was the difference in my active consciousness? I don't know. I mean, did I make contact with a region of consciousness that was new to me? Possibly. But it seemed to me a wholly different vision of the earth and man's history. During the experience I remembered what Sri Aurobindo had written: "Men love suffering, therefore Christ still hangs on the cross in Jerusalem."98 And that was like (smiling) a sort of foam of thought quite on the surface, all the way up, bathed in the light from above, and like the intellectual way of expressing what I was seeing (gesture from above downward), which came from above.... From the point of view of light, it was a very interesting experience. And seen from above, what was the story like? You see, Sri Aurobindo says, "Man loves suffering, therefore Christ still hangs on the cross in Jerusalem," then I said, Christianity (I mean the universal, or anyway terrestrial, origin of whatexpressed itself on earth as the Christian religion), the action of this religion on earth has been to "deify suffering" because men NEEDED to understand – not only to understand but to feel and adhere to theraison d'être (the universal raison d'être) of suffering on earth as a means of evolution. We might, basically, say that they sanctified suffering so it may be recognized as a means indispensable to the evolution of the earth. So now, that action has been exploited to the full and more, and ought to be gone beyond, and that's whyit must be left behind in order to find something else. You also said once, "It is not a crucified but a glorified body that will save the world."99 Yes. Then a Christian sent me a picture of Christ on the cross, and just above, the risen Christ in his ascent heavenward – that's how they take it! It all happens on the heights. Yes, heavenward.” The Mother’s Agenda-July 29, 1967 “(Mother comes across the note she wrote on Christianity) and commented on July 29.) "Christianity deifies suffering to make it the instrument of the earth's salvation." You know, it came to me as a discovery.... The whole religion, instead of being seen like this(gesture from below), was seen like that (gesture above).... Here is what I mean: the ordinary idea of Christianity is that the son (to use their language), the "son of God" came to give his message (a message of love, unity, fraternity and charity) to the earth; and the earth, that is, the governing classes, which weren't ready, sacrificed him, and his "Father," the supreme Lord, let him be sacrificed in order that his sacrifice would have the power to save the world. That is how they see Christianity, it's the most comprehensive idea – the vast majority of Christians don't understand anything whatsoever, but I mean that among them there may be, there may perhaps be(among the cardinals, for instance, who have studied occultism and the deeper symbols of things) some who understand a little better anyway. But according to my vision (Mother points to her note on Christianity), what happened was that in the history of the evolution of the earth, when the human race,the human species, started questioning and rebelling against suffering, which was a necessity to emerge more consciously from inertia (it's very clear in animals, it has become very clear already: suffering was the means to make them emerge from inertia), but man, on the other hand, went beyond that stage andbegan rebelling against suffering, naturally also against the Power that permits and perhaps uses (perhaps uses, to his mind) this suffering as a means of domination. So that is the place of Christianity. There was already before it a pretty long earth history – we shouldn't forget that before Christianity, there was Hinduism, which accepted that everything, including destruction, suffering, death and all calamities, is part of the one Divine, the one God (it's the image of the Gita, the God who"swallows" the world and its creatures). There was that, here in India. There was Buddha, who on the other hand, was horrified by suffering in all its forms, decay in all its forms, and the impermanence ofall things, and in trying to find a remedy, concluded that the only true remedy is the disappearance of the creation.... Such was the terrestrial situation when Christianity came in. So there had been a whole period before it, and numbers of people beginning to rebel against suffering and trying to escape from it with such methods. Others deified it and thus bore it as an inescapable calamity. Then came the need to bring down on earth the concept of a deified, divine suffering, a divine suffering as the suprememeans to make the whole human consciousness emerge from Unconsciousness and Ignorance and lead it towards its realization of divine beatitude, but not – not by refusing to collaborate with life, but IN life itself: accepting suffering (the crucifixion) in life itself as a means of transformation in order to leadhuman beings and the entire creation to its divine Origin. That gives a place to all religions in the development from the Inconscient to the divine Consciousness. It isn't just a little remark noted down in passing: it's a vision. One can always present it as something conceived mentally, but it's not that; it's not that, but it was, if you like, a necessity in the development. And it puts things in their TRUE perspective. Islam was a return towards sensation, beauty, harmony in the form, and the legitimization of sensations and joy in beauty. From a higher viewpoint, it wasn't quite of a superior quality, but from a vital viewpoint, it was extremely powerful, and that's what gave them so much power to spread, to appropriate, seize, dominate. But what they did is very beautiful – all their art is magnificent, magnificent! It was a flowering of beauty Then there were others – it all comes one after another. And every religion came as a stage in the development and the relationship with the Divine, to lead the consciousness towards a oneness which is a totality and not a removal from a whole reality so as to obtain another. The need for totality, completeness, is what caused those religions to come like that, oneafter another. Seen in that light, it's very interesting. Instead of looking at it from below, there was all of a sudden an overall vision from the highest height of how it was all organized with such a clear consciousness, such a clear will, each thing coming just when it was necessary so nothing would be overlooked and everything might come out, emerge from that Unconsciousness, and grow increasingly conscious.... And so, in this immense history, the earth's history, Christianity finds its place – its legitimate place. That has a double advantage: for those who despise it its value is restored, and as for those who believe it's the only truth, they are made to see that it's only one element among others in the whole. There. That's why I found it interesting – because it was the result of a vision, and that vision came because I started concerning myself with religions (started again, to tell the truth, because I was very familiar with that subject in the past). And when I was asked questions on the Israelites and the Muslims, I looked and said, "Here is their place. Here is their place and their raison d'être." Then, oneday I said to myself, "Well, it's true indeed! Seen in that way, it's obvious: Christianity is like a rehabilitation of suffering as a means of development of the consciousness." And so Sri Aurobindo's sentence assumes its whole value. Christianity came because men were rebelling against grief and trying to escape from the world in order to escape from grief. Then, with the years going by and the unfolding, men took a liking to suffering! And because they love it (see how Sri Aurobindo's sentence becomes clear), "Christ still hangs on the cross in Jerusalem." It assumes its full significance.” The Mother’s Agenda-August 12, 1967 “You know, I had an experience of this sort quite a long time ago – ages ago, when I was still in France, in Paris. There was a fellow student in the studio (because I studied in a painting studio for a long time), she was a very good painter, we were close friends, and I started telling her about the Cosmic Review and Théon's teaching. She belonged to a Catholic family with archbishops, even cardinals, anyway it was ... And she was extremely interested and wholly convinced: she felt a liberation of the spirit and aspiration. Then, when I had Sri Aurobindo's teaching, I passed it on to her, and there she was really quite taken. But she often told me, "As long as I am awake, everything is fine, but in my sleep I'll suddenly wake up with a dreadful fright: but if after all the Catholic teaching is true, then I'll go to hell!" And so, a torture. And she would tell me, "When I am quite awake, I see how ridiculous it is. " But all those who were baptized and went for a time to confession are part of a whole, an inner, psychological entity, and it's VERY difficult to break free from it; they are bound to a whole – there is ... there is an invisible Church, and all those people are in its grip. To break free from it, one must be a vital hero. A true hero, you understand. Because it's very strong. I saw that, all religions have in that way kinds of congregations in the invisible; but among them all, the Christian is the strongest from a terrestrial standpoint. It's much stronger than that of the Buddhists, much stronger than that of the Chinese, much stronger than the ancient Hindu religions – it's the strongest. And naturally stronger than the more recent religions, too – the strongest. And when you are baptized, you are bound. If you don't go to mass and have never been to confession, with a little vital energy you can get out of it, but those who have gone to confession – especially confession – and when you take communion, when you are given Christ to eat (another frightful thing) ... That girl was a true artist and a great intelligence, so I had the example. When she was awake, she understood wonderfully; and she herself was furious, but she didn't have ... she didn't have thepower to remove the hold from her subconscient. She was far more intelligent than Mrs. Z, there's no comparison. She was a great artist.” The Mother’s Agenda-August 26, 1967 “We had a Frenchwoman here, she came from Dordogne and changed her name when she came here: she was called Nivedita. She was extremely enthusiastic, very devoted, but at the same time she had remained very Christian: she tried to keep the two going side by side. Here, naturally, that gave her inner difficulties, and one day, without really knowing why or how, she went to confession – and everything collapsed. She was in despair, collapsed. I told her, "It's better for you to go." And she went. She went back to France. As soon as she was there, she wrote other desperate letters, and then she died. So the nearer they draw, the more difficult the problem becomes. It's better to ... This lady has external work to do. I haven't been too much encouraging her becoming intimate here, because one day she'll be up against the big problem – you understand, symbolically it's limited to one person, but it's the big problem of Religion, as a dogma and absolute law, versus freedom, and ... not many can hold out.” The Mother’s Agenda-September-3, 1967 “(Still regarding Mrs. Z, the Catholic lady who hovers around the Ashram.) I have a nasty little story to tell you.... The other day, I forget when, F. met Mrs. Z, who told her (she too was in a concentration camp), "I would like " (word for word) "I would like Satprem to go back to the concentration camp to see if his reaction now would be different!" F. was so indignant that she couldn't help telling her, "But that is a monstrous desire to have!" There's my story: "I'd like him to go back to the concentration camp to see!" But the marvel is that I feel I could be sent anywhere, anything could happen to me, even the worst things, and ... nothing would budge! It wouldn't matter in the least, yes, that's right. And that's what upsets them! You understand, for them you can have that salvation only if you are Catholic. Anyway, the matter is now closed. But you know, it's not the end! I fought a battle with her. Oh, did she write again? A veritable battle. When? When I told her, "I can't do anything for you if you don't seek something else," she wrote me another letter in which she said, "But I do seek something else," and so forth. I didn't want to reply. Then I did a little drawing, a sort of picture that came to me: a big sun in the corner, mountain ranges like in the Himalayas, then at the bottom, a small mosque, a small church, a small pagoda, and a bird flying away towards the sun. And I sent her my drawing! (Mother laughs) And then? Then she came to see me. And there was a veritable battle; really, for an hour it was absolutely a battle with her. Because she kept pushing me, she wanted to know: "Why do you turn me down? Why do you shut your door? Why do you turn me down?. " Then I was driven to tell her everything: how she is imprisoned, how her religion is like a structure in which she is shut, how one can't do the yoga until one breaks out of it and so on – it all came out. Because I was really driven to it. I felt I was fighting a veritable battle, and two or three times I was very conscious of a sort of little thing going like this [gesture like the tongue of a snake], just a malevolent little vibration two or three times: "Ah," I thought, "this is it. "And at the same time, a kind of quite sincere distress in her, when she said, "I have been wanting to come to India for twenty years now, I have been waiting for this moment for twenty years now, so why do you close your door on me?" It's difficult to break free from that grip. Very difficult. And how did it end? Well, it ended up in nothing. I told her, "I am not closing my door on you, but I am putting you face to face with what it all means." I said, "The ABC of yoga is precisely to pull down all those constructions." But she told me, "Christ is the Supermind!" l said, "No, it's not like that!" (Mother laughs) ... It didn't leave any trace? I was a little worried because it really was a battle, then afterwards I did some good praying, and it passed off well. It must be after that that she told F. she'd like to see you in a concentration camp – it was out of spite! But I really spoke to her with the truth – not with violence, but with the truth that says, "Here is how it is,I can't help it." That's very good, it's the happiest thing that could happen to her. Sugaring the pill would have been of no help. We'll see. If the call is sincere, then we'll see. But I did feel a sincerity, Mother, because what responded was like a response to a sincere call in her. But at the same time two or three times I felt that little vibration and said to myself, "Oh, this is nasty." It's the fear of hell, mon petit! The amount of harm that conception has done in the world is frightening, frightening: the idea that if you commit a serious fault, it means hell for ALL ETERNITY, do you hear! It's horrible. It's a dreadful, monstrous notion. When you look at it as it is, outside all routine, when you look at it as it is, it's a monstrous notion – I don't know what demon invented it.... If you were told, "You'll have to spend a few years in hell to expiate," that would do – it's not charitable, not generous, but anyway it's acceptable; but that idea of"all eternity" an ETERNITY OF HELL – is something monstrous! It's a wholly diabolical idea. And that's what frightens them. Even when consciously they don't accept it, it's there in the subconscient. (silence) It is said ... (but I am not sure about this, because it was simply repeated to me), a Catholic panjandrum to whom I spoke my mind quite plainly, answered me, "In the College of Cardinals, they are taught the truth and told this is not true." I said, "God bless the cardinals, but their first duty should be to destroy this ... monstrous formation." The most terrible thing is that she believes she is free! Of course! She believes she is luminous, or enlightened. So I told her, "Of course, if you are inside a box and there is light in the box, you have the fullness of light in a box!" (Mother laughs) Oh, that's very good! I told her everything, there came a lot of things like that. In the end she was frozen. It was a real battle. You did good work. But you understand, the idea is, "Christ is the Supermind.... Christ is already risen from the dead, he already has a glorified body, he is already transformed. " (After a silence) No, he went back, he didn't stay. He doesn't have a glorified body, he went back. He went back to the higher regions, he doesn't have a glorified body.... He may be glorified up there, that's his business (laughing), but here He went back. Of course, Sri Aurobindo himself said Christ was an Avatar. An avatar in the line of Krishna, the line that represented yes, goodness, charity, love, harmony. He belongs to that line.” The Mother’s Agenda-September 13, 1967 “Only an observation, which is really very interesting: it's that everyone has said the same thing, all those who had the Experience have said the same thing ... but everyone in his own way, so it looks like something different. Yesterday it was so clear, and again early this morning, the whole morning: this way, that way, this one here, that one there (Mother shows different facets), the philosophers, founders of religions, sages of all countries – they have always said the same thing. For instance, Buddha's teaching and, say, the Christian teaching, seem to be so different, but it's always the same thing. Whichmeans there is ONE state (if you catch hold of it), ONE state in which you are conscious of the divineConsciousness (not "conscious of": "conscious through" or "conscious with," I don't know how to explain ... it's the divine Consciousness which is conscious, that is, the Consciousness in its essence), and there are no more problems there, no more complications, no more explanations, nothing anymore – everything is as clear as can be. So then, everyone has tried to explain that, and naturally it has become confused, incomplete, incorrect, with one explanation clashing with another – while everyone is talking about the same thing!” The Mother’s Agenda-September 20, 1967 “Have you heard of the Pope's conversion? The Pope's conversion! No! I was very happy because it showed me that our conversations hadn't been in vain. I was wondering if he was conscious; I don't know if he was conscious mentally, but in any case it's interesting, you can read(Mother holds out a newspaper cutting to Satprem). Vatican City, September 26 The Pope, in an article published here last night, has said his journey to India in 1964 was "the revelation of an unknown world." The Osservatore Romano published in an article excerpts from a forthcoming book of conversations with the Pope by a lifelong friend, the French philosopher and academician, Jean Guitton. "I saw, as is said in the Apocalypse, a limitless crowd, a multitude, an enormous welcome. In those thousands of faces I read, stronger than curiosity, a kind of indescribable sympathy," the Pope said. "India is a spiritual country. It has in its nature a sense of the 'Christian virtues'.... "Christian," he sees everything through his Christian word, but never mind. "If there is any country in which the Beatitudes of the Sermon of the Mount could ever become a reality for the mass of the country, that country is India," Pope Paul added.... Can you imagine! "What is nearer to the souls of Indians than poverty of spirit, sweetness, peace, mercy, and pureness of heart?" he asked. "While the leaders of the West are politicians, in the land of India they are mystics and sages.... Yes. "Life runs in contemplation. People speak in a low voice. Their movements are slow and liturgical. The country is born for the spirit," the Pope said. Still, it means he is receptive. And it explains the manner in which he received P. when he went there. P. [an Indian disciple], as you know, paid him a visit; he was taken there by an Italian who had come here (a very nice boy who showed him around Italy and took him to the Pope). The Pope gave him a private audience, and after talking, asking questions, replying (it was a whole conversation), he said to P. with a smile, "And now what will you give me?" (They spoke in French.) Then P. said, "I have only one thing, which I always keep with me and is infinitely precious to me, but I will give it to you," and he gave him Prayers and Meditations. And the Pope answered, "I am going to read them." So it all fits together. It's interesting.” The Mother’s Agenda- September 30, 1967 “Sri Aurobindo once said (jokingly, as it were), while talking with those around him (I was there and we were talking about Christianity and the "new Christ"), he told them, "Oh, if the new Christ comes, the Church will crucify him!"” The Mother’s Agenda-October-7, 1967 “There are lots and lots of them, you know, a whole crop of new Christs, Kalkis,131 supermen, ooh! lots of them, but generally, communication is made somehow or other, at any rate their existence is known; well, among them, among all those with whom I have been in contact either invisibly or visibly, there isn't one who has ... (how should I put it?) less inconscient than there is in this body – but Iacknowledge there is plenty, oh!” The Mother’s Agenda-November 15, 1967 “And it’s like that especially, especially with the notion of a Divine who put on a body.... In fact,they found it quite natural that Christ should be crucified for their own salvation – I find it monstrous. I’ve always found it monstrous. But now, I see it’s quite spontaneous. Here in India, with the notion of guru, of Avatar, you may recognize him, admit him, but he is there exclusively to satisfy all demands – not because he has put on a human body, but because he is the representative of the supreme Power, and you accept the supreme Power, you pretend to obey it, you surrender to it, but with, at the back of your mind, "He is there only to satisfy my desires." The quality of desires depends on the individual: for some, it’s the most petty personal desires; for others it’s big desires for all humanity, or even for greater realizations, but anyhow it amounts to the same thing. That seems to be the condition for surrendering(!) To emerge from that, one must emerge from the human consciousness, that is, from the active, actingconsciousness. It’s so strong that if anyone dares say that the world and all creations exist for the Divine’s satisfaction, it immediately raises a violent protest and he is accused of ... they say, "But this Divine is a monster! A monster of egoism," without noticing that they are precisely like that.” The Mother’s Agenda-June 8, 1968 “That I don’t know. But what I know is that the action on human matter is far greater than before – the action. For instance, the possibility of taking a pain away, of changing a vibration – all that increases a lot. With results that are sometimes very interesting. The other day (I think it was yesterday), the memory suddenly came back to me (I know whythings come now: it’s always when someone calls or when there is a work to be done), and for somereason I remembered that story about Christ, an old saying: Christ was healing the sick and so on, even bringing a dead man back to life, when he was brought an idiot and asked to give himintelligence....Then, the story goes, Christ ran away! (Mother laughs) Later he was asked, "Why did yourun away?" – "It’s the only thing I can’t do!" ... But why did it come? (Because it just comes like that, all of a sudden.) So I looked, and then I said, "But no! Why did he run away? He just had to do this (Mother slightly rotates her hand, shaping something), and the child would have become intelligent." When I go off like that, within, I always seem to ... to be shaping vibrations. And when that memory came, it was so clear, I said, "But no! One just has to go like this ... (same gesture of the hand), and he will receive the light and become intelligent...." You understand, when I go within, it’s always towork on vibrations. And afterwards (the next day, or later in the day) I’ll learn that something has happened to someone, he called me and asked me that. It’s always a call. And it’s a response. But as the mind is very still, I don’t "know" in the mental form: it’s in a very ... very simple form, very objective (gesture of looking at a picture): all of a sudden came Christrunning away because he was brought an idiot – "But no!" And there was the movement of turningvibrations (same gesture as before), receiving the light, and he becomes intelligent – like that. In fact, it’s with things of this sort that I spend my time. I don’t note them down, because ... there would be too many of them to begin with. Someone ... (most of the time I know who it is, but sometimes I don’t) ... something has happened tohim, something has got twisted; so one works on it, one sets it straight again, puts the light, the good vibration back on it, and then ... later in the day, or the next day, I’ll receive a line, "I was in a lot of pain" or "I called you." Like that. But free from the whole mental notation – that doesn’t exist: very still. So there! (Mother laughs) So you’ll have a little more work.” The Mother’s Agenda-June 18, 1968 “I saw a photo of the Pope doing a full pranam [prostration] on the Mount of Olives, at a place where Christ stood …. But I told you that I met him twice: once before his nomination and once after. We spoke, and those conversations were really interesting. The second time, before leaving, he asked me, “What will you tell your disciples?” (I told you that.) Which shows he … I remember, I was struck by my own answer. I told him, “I will say that we were in communion in oursame love for the Supreme.”” The Mother’s Agenda-September 17, 1969 “Two or three days ago, I read an Aphorism of Sri Aurobindo’s (you might know it). I forget the words, but he says that Christ came to purify humanity but didn’t succeed, and he said he would come back, but this time, holding the sword of God … 169 – Christ came into the world to purify, not to fulfill. He himself foreknew the failure of his mission, and the necessity of his return with the sword of God into a world that had rejected him. I was asked what’s “the sword of God” (!) I said it was the irresistible Power.” The Mother’s Agenda-October 11, 1969 “But it seems Christ himself said he would come back “with God’s sword” – which means it’s no longer the same thing at all. As for me, I never believed: I had a lot of difficulty, it’s Sri Aurobindo who made me believe in the physical reality of Christ; I always thought it was some story people told- they took hold of just anybody and built a story around him. But Sri Aurobindo believed in it. He said it was an Avatar – a partial Avatar.” The Mother’s Agenda-October-25, 1969 “You know that I am in contact with a few Ethiopians (I think it’s the country that has remained the most Christian all over the earth). There’s a boy who’s a secretary in the embassy in Delhi (Ethiopia’s embassy), and he’s quite taken, quite, and then … (laughing) it was his birthday two days ago, and he came with a gift …. Something in wood (in ebony), big like this, with my photo on oneside, Sri Aurobindo’s photo on the other side, and in between … a silver cross. And on the cross, at the junction of the two branches, there was on one side my symbol, and on the other side, Sri Aurobindo’s symbol …. What’s in his head?! … Horrible! And naturally, as soon as I saw him, he put that on my knees …. It was big like this. As soon as I saw him, it instantly came (gesture of massive descent), like that, like an answer to the will to transform Christianity And it was so powerful, there was such a powerful vibration that I felt itwas BEING done …. The cross is the symbol of transformation, you know: Matter (transversal gesture) penetrated by the Spirit; and the junction is the transformation. A tremendous Force came, like that, for this cross tobecome truly … the flower of transformation. But I didn’t tell him anything! And he himself doesn’t know, I mean, he never thought about it, it’s instinctively that he did that.” The Mother’s Agenda-December 31, 1969 “(Then Mother listens to a few extracts from Sri Aurobindo for the August Bulletin.) The conception of the Divine as an external omnipotent Power who has “created” the world and governs it like an absolute and arbitrary monarch – the Christian or Semitic conception – has never been mine;it contradicts too much my seeing and experience during thirty years of sadhana. It is against this conception that the atheistic objection is aimed, – for atheism in Europe has been a shallow and rather childish reaction against a shallow and childish exoteric religionism and its popular inadequate and crudely dogmatic notions. But when I speak of the Divine Will, I mean something different, – something that has descended here into an evolutionary world of Ignorance, standing at the back of things, pressing on the Darkness with its Light, leading things presently towards the best possible in the conditions of a world of Ignorance and leading iteventually towards a descent of a greater power of the Divine, which will be not an omnipotence held back and conditioned by the law of the world as it is, but in full action and therefore bringing the reign of light, peace, harmony, joy, love, beauty and Ananda, for these are the Divine Nature. The Divine Grace is there ready to act at every moment, but it manifests as one grows out of the Law of Ignorance into the Law of Light, and it is meant, not as an arbitrary caprice, however miraculous often its intervention, but as a help in that growth and a Light that leads and eventually delivers. If we take the facts of the world as they are and the facts of spiritual experience as a whole, neither of which can be denied or neglected, then I do not see what other Divine there can be. This Divine may lead us often through darkness, because the darkness is there in us and around us, but it is to the Light he is leading and not to anything else. Letters on Yoga, 22.174” The Mother’s Agenda-July 4, 1970 “This is my Christmas message: “The time has come for the rule of falsehood to end. In the Truth alone is salvation.” The Mother’s Agenda- December 22, 1971 “December 25, 1971 Good morning! It’s the festival of Light: Christmas is the festival of the return of the Light – it’s much older than Christianity! – when the days were beginning to grow longer (Mother laughs).” “December 27, 1972 (Champaklal hands Satprem the French and English texts of the Christmas message so Mother can put it in her own handwriting.) (Satprem.:) You’ve put: “We want to show to the world that man can become a true servitor of the Divine. Who will collaborate in all sincerity ?” (Reconcile ‘We reap the fruit of our forgotten deeds.’ of Savitri-378 with Lord Christ’s this saying, 'A tree is recognized by its own fruits.') “The ideal sadhaka should be able to say in the Biblical phrase, “My zeal for the Lord has eaten me up.”” Sri Aurobindo/CWSA-23/The Synthesis of Yoga-58 “In other words, the Gita is not a book of practical ethics, but of the spiritual life. The modern mind is just now the European mind, such as it has become after having abandoned not only the philosophic idealism of the highest Graeco-Roman culture from which it started, but the Christian devotionalism of the Middle Ages; these it has replaced by or transmuted into a practical idealism and social, patriotic and philanthropic devotion. It has got rid of God or kept Him only for Sunday use and erected in His place man as its deity and society as its visible idol. At its best it is practical, ethical, social, pragmatic, altruistic, humanitarian. Now all these things are good, are especially needed at the present day, are part of the divine Will or they would not have become so dominant in humanity. Nor is there any reason why the divine man, the man who lives in the Brahmic consciousness, in the God-being should not be all of these things in his action; he will be, if they are the best ideal of the age, the Yugadharma, and there is no yet higher ideal to be established, no great radical change to be effected. For he is, as the Teacher points out to his disciple, the best who has to set the standard for others; and in fact Arjuna is called upon to live according to the highest ideals of his age and the prevailing culture, but with knowledge, with understanding of that which lay behind, and not as ordinary men, with a following of the merely outward law and rule.” CWSA-19/Essays on the Gita/p-31-32 “The other day (I think it was yesterday), the memory suddenly came back to me (I know whythings come now: it’s always when someone calls or when there is a work to be done), and for somereason I remembered that story about Christ, an old saying: Christ was healing the sick and so on, even bringing a dead man back to life, when he was brought an idiot and asked to give himintelligence....Then, the story goes, Christ ran away! (Mother laughs) Later he was asked, "Why did you run away?" – "It’s the only thing I can’t do!" ... When I go off like that, within, I always seem to ... to be shaping vibrations. And when that memory came, it was so clear, I said, "But no! One just has to go like this ... (same gesture of the hand), and he will receive the light and become intelligent...." You understand, when I go within, it’s always to work on vibrations. And afterwards (the next day, or later in the day) I’ll learn that something has happened to someone, he called me and asked me that. It’s always a call. And it’s a response.” The Mother “You know, mon petit, I said one day that in the history of earth, wherever there was a possibility for the Consciousness to manifest, I was there; this is a fact. It's like the story of Savitri: always there, always there, always there, in this one, that one – at certain times there were four emanations simultaneously! At the time of the Italian and French Renaissance. And again at the time of Christ,then too.... Oh, you know, I have remembered so many, many things! It would take volumes to tell it all.” The Mother/The Mother’s Agenda-27 June 1962, “He wrote this in a letter, I believe, and he spoke of this system of compensation – for example, those who take an illness on themselves in order to have the power to cure; and then there’s the symbolic story of Christ dying on the cross to set men free. And Sri Aurobindo said, ‘That’s fine for a certain age, but we must now go beyond that.’ As he told me (it’s even one of the first things he told me), ‘We are no longer at the time of Christ when, to be victorious, it was necessary to die.’ I have always remembered this. But things are PULLING backwards – phew, how they pull! ... ‘The Law, the Law, it’s a Law. Don’t you understand, it’s a LAW, you can’t change the Law.’ ‘But I CAME to change the Law.’ ‘Then pay the price.’” The Mother’s Agenda-November 12, 1960, "The Gita here lays a great stress on the thought and state of mind at the time of death, a stress which will with difficulty be understood if we do not recognise what may be called the self-creative power of the consciousness. What the thought, the inner regard, the faith, sraddha, settles itself upon with a complete and definite insistence, into that our inner being tends to change. This tendency becomes a decisive force when we go to those higher spiritual and self-evolved experiences which are less dependent on external things than is our ordinary psychology, enslaved as that is to outward Nature. There we can see ourselves steadily becoming that on which we keep our minds fixed and to which we constantly aspire. Therefore there any lapse of the thought, any infidelity of the memory means always a retardation of the change or some fall in its process and a going back towards what we were before, — at least so long as we have not substantially and irrevocably fixed our new becoming. When we have done that, when we have made it normal to our experience, the memory of it remains self-existently because that now is the natural form of our consciousness. In the critical moment of passing from the mortal plane of living, the importance of our then state of consciousness becomes evident. But it is not a death-bed remembrance at variance with or insufficiently prepared by the whole tenor of our life and our past subjectivity that can have this saving power. The thought of the Gita here is not on a par with the indulgences and facilities of popular religion; it has nothing in common with the crude fancies that make the absolution and last unction of the priest, an edifying “Christian” death after an unedifying profane life or the precaution or accident of a death in sacred Benares or holy Ganges a sufficient machinery of salvation. The divine subjective becoming on which the mind has to be fixed firmly in the moment of the physical death, yam smaran bhavam tyajati ante kalevaram, (The Gita-8.6) must have been one into which the soul was at each moment growing inwardly during the physical life, sada tad-bhava-bhavitah. (The Gita-8.6) “Therefore,” says the divine Teacher, “at all times remember me and fight; for if thy mind and thy understanding are always fixed on and given up to Me, mayi arpita-mano-buddhih, to Me thou shalt surely come. (The Gita-8.7) For it is by thinking always of him with a consciousness united with him in an undeviating Yoga of constant practice that one comes to the divine and supreme Purusha.” CWSA-19/Essays on the Gita/p-295-296 "No real peace can be till the heart of man deserves peace; the law of Vishnu cannot prevail till the debt to Rudra is paid. To turn aside then and preach to a still unevolved mankind the law of love and oneness? Teachers of the law of love and oneness there must be, for by that way must come the ultimate salvation. But not till the Time-Spirit in man is ready, can the inner and ultimate prevail over the outer and immediate reality. Christ and Buddha have come and gone, but it is Rudra who still holds the world in the hollow of his hand. And meanwhile the fierce forward labour of mankind tormented and oppressed by the Powers that are profiteers of egoistic force and their servants cries for the sword of the Hero of the struggle and the word of its prophet." CWSA-19/Essays on the Gita/p-386 “Oh, if you mean the puritans, the Protestants ... dreadful! They're the worst. Catholicism still retains something of the occult sense, and after all, they have a certain adoration for the Virgin, which keeps them in contact with something that's not asuric…The last Pope, who's dead now [Pius XII], had broadened both his own mind and Church doctrine a lot: he was a devotee of the Virgin…But the Protestants turned back to the Father, and so their worship became exactly the worship of a one and only, personal God, an asuric God. And they have fabricated and distorted everything: like asceticism, for instance, and all that sort of thing – everything they touched was twisted and spoiled.”The Mother’s Agenda-15.12.1962, “In a considerable number of people, it is their body, the physical body, that obstinately resists...The difficulty is greater for Westerners than for Indians. It’s as though their substance were steeped in falsehood. It also happens with Indians, of course, but generally the falsehood is much more in the vital than in the physical – because after all, the physical has been utilized by bodies belonging to enlightened beings. The European substance seems steeped in rebellion; in the Indian substance this rebelliousness is subdued by an influence of surrender. The other day, someone was telling me about some Europeans with whom he corresponds, and I said, ‘But tell them to read, to learn, to follow The Synthesis of Yoga! – it leads you straight to the path.’ Whereupon he replied, ‘Oh, but they say it’s full of talk on surrender, surrender, always surrender ...’ and they want none of it.” The Mother’s Agenda/10th May-1958, “In the West the physical mind is too dominant, so that the psychic does not so easily get a chance — except of course in exceptional people.” CWSA-31/Letters on Yoga-IV/p-8, “Incidents of that sort have left me with a peculiar impression. The stories of the Inquisition had already given me a sufficient ... Now, of course, you've heard what I told you [the story of the Asura], and that's really my way of seeing the thing. But there was a time when I might have said, "No religion has done more evil in the world than this one." The Mother’s Agenda-03.07.1963, “Indeed, the vital in man’s nature is a despotic and exacting tyrant. Moreover, since it is the vital which holds power, energy, enthusiasm, effective dynamism, many have a feeling of timorous respect for it and always try to please it. But it is a master that nothing can satisfy and its demands are without limit. Two ideas which are very wide-spread, especially in the West, contribute towards making its domination more sovereign. One is that the chief aim of life is to be happy; the other that one is born with a certain character and that it is impossible to change it. The first idea is a childish deformation of a very profound truth: that all existence is based upon delight of being and without delight of being there would be no life. But this delight of being, which is a quality of the Divine and therefore unconditioned, must not be confused with the pursuit of pleasure in life, which depends largely upon circumstances. The conviction that one has the right to be happy leads, as a matter of course, to the will to “live one’s own life” at any cost. This attitude, by its obscure and aggressive egoism, leads to every kind of conflict and misery, disappointment and discouragement, and very often ends in catastrophe. In the world as it is now the goal of life is not to secure personal happiness, but to awaken the individual progressively to the Truth-consciousness. The second idea arises from the fact that a fundamental change of character demands an almost complete mastery over the subconscient and a very rigorous disciplining of whatever comes up from the inconscient, which, in ordinary natures, expresses itself as the effects of atavism and of the environment in which one was born. Only an almost abnormal growth of consciousness and the constant help of Grace can achieve this Herculean task. That is why this task has rarely been attempted and many famous teachers have declared it to be unrealisable and chimerical. Yet it is not unrealisable. The transformation of character has in fact been realised by means of a clear-sighted discipline and a perseverance so obstinate that nothing, not even the most persistent failures, can discourage it.” The Mother/TMCW/Vol-12/On Education/p-18, “The other day, speaking of Europe, you said that the "Old World is truly old...." Ah, look at this – yesterday someone read me a letter Sri Aurobindo wrote to Barin in April 1920, a few days before I returned from Japan. It was written in Bengali – tremendously interesting! He speaks of the state of the world, particularly India, and of how he envisaged a certain part of his action after completing his yoga. It's extremely interesting. And there's some very high praise for Europe. Sri Aurobindo says something like this: "You all think Europe is over and done with, but that's not true, it's not finished yet." In other words, its power is still alive. This was in 1920. But it was before the war.... It's very interesting. Yet you get the feeling that with the kind of sincerity Westerners have, they would progress very quickly once they understood. That's more or less what Sri Aurobindo was saying. Because they're sincere. Yes, they have a sincerity, on one level, which is not the same as spiritual sincerity. They have a material sincerity, a material HONESTY, and with that, once they understood, they would progress very quickly. But I think it will be primarily a question of individuals, not something general. Read this; it shows a slightly new side of Sri Aurobindo's thought. I mean, he took a sterner tone when addressing Indians, and he gave a fuller account of his experience of the West.” The Mother’s Agenda/ July 21, 1962, “The vital descent cannot prevent the supramental — still less can the possessed nations do it by their material power, since the supramental descent is primarily a spiritual fact which will bear its necessary outward consequences. What previous vital descents have done is to falsify the Light that came down as in the history of Christianity where it took possession of the teaching and distorted it and deprived it of any widespread fulfilment. But the supermind is by definition a Light that cannot be distorted if it acts in its own right and by its own presence. It is only when it holds itself back and allows inferior Powers of consciousness to use a diminished and already deflected Truth that the knowledge can be seized by the vital Forces and made to serve their own purpose.” CWSA-28/Letters on Yoga-I/p-297 “It is news to me that I have excluded Mahomedans from the Yoga. I have not done it any more than I have excluded Europeans or Christians. As for giving up one’s past, if that means giving up the outer forms of the old religions, it is done as much by the Hindus here as by the Mahomedans. The Hindus here — even those who were once orthodox Brahmins and have grown old in it, — give up all observance of caste, take food from Pariahs and are served by them, associate and eat with Mahomedans, Christians, Europeans, cease to practise temple worship or Sandhya (daily prayer and mantras), accept a non-Hindu from Europe as their spiritual director. These are things people who have Hinduism as their aim and object would not do — they do it because they are obliged here to look to a higher ideal in which these things have no value. What is kept of Hinduism is Vedanta and Yoga, in which Hinduism is one with Sufism of Islam and with the Christian mystics. But even here it is not Vedanta and Yoga in their traditional limits (their past), but widened and rid of many ideas that are peculiar to the Hindus. If I have used Sanskrit terms and figures, it is because I know them and do not know Persian and Arabic. I have not the slightest objection to anyone here drawing inspiration from Islamic sources if they agree with the Truth as Sufism agrees with it. On the other hand I have not the slightest objection to Hinduism being broken to pieces and disappearing from the face of the earth, if that is the Divine Will. I have no attachment to past forms; what is Truth will always remain; the Truth alone matters.” CWSA-28/Letters on Yoga-I/p-411-412 “The Mahabharata is a poem and not history, but it is clearly a poem founded on a great historical event, traditionally preserved in memory; some of the figures connected with it, Dhritarashtra, Parikshit, for instance, certainly existed and the story of the part played by Krishna as leader, warrior and statesman can be accepted as probable in itself and to all appearance founded on a tradition which can be given a historical value and has not the air of a myth or a sheer poetical invention. That is as much as can be positively said from the point of view of the theoretical reason as to the historical figure of the man Krishna; but in my view there is much more than that in it and I have always regarded the incarnation as a fact and accepted the historicity of Krishna as I accept the historicity of Christ.” CWSA-28/Letters on Yoga-I/p-483 “A Church is an organised religious community and religion, if anything in the world, ought to be subjective; for its very reason for existence — where it is not merely an ethical creed with a supernatural authority — is to find and realise the soul. Yet religious history has been almost entirely, except in the time of the founders and their immediate successors, an insistence on things objective, rites, ceremonies, authority, church governments, dogmas, forms of belief. Witness the whole external religious history of Europe, that strange sacrilegious tragi-comedy of discords, sanguinary disputations, “religious” wars, persecutions, State churches and all else that is the very negation of the spiritual life. It is only recently that men have begun seriously to consider what Christianity, Catholicism, Islam really mean and are in their soul, that is to say, in their very reality and essence.” CWSA-25/Human Cycle/p-38 "The divine manifestation of a Christ, Krishna, Buddha in external humanity has for its inner truth the same manifestation of the eternal Avatar within in our own inner humanity. That which has been done in the outer human life of earth may be repeated in the inner life of all human beings." (CWSA-19/Essays on the Gita/p-160) “The Mosaic law of religious, ethical and social righteousness is convicted of narrowness and imperfection and is now besides a convention; the law of Christ comes to replace it and claims at once to abrogate and to fulfil, to abrogate the imperfect form and fulfil in a deeper and broader light and power the spirit of the thing which it aimed at, the divine rule of living. And the human search does not stop there, but leaves these formulations too, goes back to some past truth it had rejected or breaks forward to some new truth and power, but is always in search of the same thing, the law of its perfection, its rule of right living, its complete, highest and essential self and nature.” CWSA-19/Essays on the Gita/p-478-479 “It is not sufficient to worship Krishna, Christ or Buddha without, if there is not the revealing & the formation of the Buddha, the Christ or Krishna in ourselves.” Sri Aurobindo/CWSA-23/The Synthesis of Yoga/p-66 “When I was told that the Divine was within – the teaching of the Gita, but in words understandable to a Westerner – that there was an inner Presence, that one carried the Divine within oneself, oh! ... What a revelation! In a few minutes, I suddenly understood all, all, all. Understood everything. It brought the contact instantly.” The Mother/The Mother’s Agenda//April 29, 1961 “After many births of preparation, a Jnana Yogi with a strong foundation of Karma and Bhakti Yoga, attains My Purushottama or Supramental state of Consciousness. He also realises the intermediate stair that all this existence is Divine, the Cosmic Consciousness, Vasudevah sarvamiti. Such great Soul or integral Yogi is very rare.” The Gita-7.19, “That is precisely the distortion in the Western attitude as opposed to the attitude of the Gita. It is extremely difficult for the Western mind to understand in a living and concrete manner that everything is the Divine.” The Mother/TMCW-10/On Thoughts and Aphorisms-101, “Mahomed would himself have rejected the idea of being an Avatara, so we have to regard him only as the prophet, the instrument, the Vibhuti. Christ realised himself as the Son who is onewith the Father — he must therefore be an am˙ s´a avata¯ ra, a partial incarnation.” CWSA-28/ Letters on Yoga-I/p-501 “It is difficult to say [why Christ healed people] — it looks from the Bible account as if he did it as a sign that he was one sent by the Divine with power.” Sri Aurobindo/ CWSA-28/ Letters on Yoga-I-579 “What previous vital descents have done is to falsify the Light that came down as in the history ofChristianity where it took possession of the teaching and distorted it and deprived it of any widespreadfulfilment. But the supermind is by definition a Light that cannot be distorted if it acts in its own rightand by its own presence. It is only when it holds itself back and allows inferior Powers of consciousness to use a diminished and already deflected Truth that the knowledge can be seized by the vital Forces and made to serve their own purpose.” Sri Aurobindo/CWSA-28/Letters on Yoga-I/p-297 “An incarnation is always through a human mother, though there have been one or two cases in which a virgin birth has been proclaimed (Christ, Buddha). The only other meaning — unless we suppose an unprecedented miracle — might be a descent such as sometimes happens, the Godhead manifesting in somebody who at birth was a Vibhuti, not at once the full incarnation.” CWSA-35/Letters on Himself and the Ashram/p-400 “It simply proves that the omnipotent unconditioned supramental force was not put out there —any more than it was when Christ was put on the cross or when after healing thousands he failed to heal in a certain district (I forget the name) because people had no faith (faith being one of the conditions imposed on his work) or when Krishna after fighting eighteen battles with Jarasandha failed to prevail against him and had to run away from Mathura.” CWSA-35/Letters on Himself and the Ashram/p-403-404 “I have said that the Avatar is one who comes to open the Way for humanity to a higher consciousness — if nobody can follow the Way, then either our conception of the thing, which is that of Christ and Krishna and Buddha also, is all wrong or the whole life and action of the Avatar is quite futile.” CWSA-35/Letters on Himself and the Ashram-420 “I was concerned with the possibility of people following the Path I had opened, as Christ, Krishna, Buddha, Chaitanya etc. opened theirs. You were declaring that no human being could follow and that my life was perfectly useless as an example — like the lives of the Avatars. Path, life, example all useless — even Power useless because all have been failures.” CWSA-35/Letters on Himself and the Ashram/p-426 “When I spoke of the outside world, I meant all outside, including the Hindus and Christians and everyone else, all who have not yet accepted the greater Light that is coming. If this Asram were here only to serve Hinduism I would not be in it and the Mother who was never a Hindu would not be in it.What is being done here is the preparation of a Truth which includes all other Truth but is limited to no single religion or creed, and this preparation has to be done apart and in silence until things areready. It is in that sense that I speak of the rest of the world and all its component parts as being theoutside world— not that there was nothing to be done or no connection to be made; but these things are to be done in their own proper time.” CWSA-35/Letters on Himself and the Ashram/p-699-700 “The sun in the Yoga is the symbol of the supermind and the supermind is the first power of the Supreme which one meets across the border where the experience of spiritualised mind ceases and the unmodified divine Consciousness begins the domain of the supreme nature, para prakriti. It is that Light of which the Vedic mystics got a glimpse and it is the opposite of the intervening darkness of the Christian mystics — for the supermind is all light and no darkness. To the mind the Supreme is avyakta¯ t param avyaktam, but if we follow the line leading to the supermind, it is an increasing affirmation rather than an increasing negation through which we move.” CWSA-35/Letters on Himself and the Ashram/p-84 “I knew very well Sister Nivedita (she was for many years a friend and a comrade in the political field) and met Sister Christine, — the two closest European disciples of Vivekananda. Both were Westerners to the core and had nothing at all of the Hindu outlook; although Sister Nivedita, an Irishwoman, had the power of penetrating by an intense sympathy into the ways of life of the people around her, her own nature remained non-Oriental to the end. Yet she found no difficulty in arriving at realisation on the lines of Vedanta.” CWSA-35/Letters on Himself and the Ashram/p-25 “I was a little surprised at first by this entire lack of understanding, shown still more in his cavil at the two Divines — for I had somehow got the impression that Angus was a Christian and therecognition of “two Divines” — the Divine Transcendent and the Divine Immanent — is, I have read, perfectly familiar to Christian ideas and to Christian experience. The words themselves in fact — transcendent and cosmic — are taken from the West. I do not know that there is anything exactly corresponding to them in the language of Indian spiritual thinking, although the experiences on which the distinction rests are quite familiar. On another side, Christianity insists not only on a double but a triple Divine. It even strikes me that this triple Godhead or Trinity is not very far off at bottom from my trinity of the individual, cosmic and transcendent Divine — as far at least as one can judge who has not himself followed the Christian discipline. Christ whether as the human Incarnation or the Christos in men or the Godhead proceeding from the Father, seems to me to be quite my individual Divine. The Father has very much the appearance of the One who overstands and is immanent in the cosmos. And although this is more obscure, yet if one can be guided by the indications in the Scripture, the Holy Ghost looks very much like a rather mysterious and inexpressible Transcendence and its descent very much like what I would call the descent of Light, Purity, Peace— that passeth all understanding — or Power of the supramental Spirit. In any case these Christian and Western ideas show surely that my affirmation of a double or a triple Divine is not anything new and ought not to be found startling or upsetting and I do not see why it should be treated as (in itself)obscure and unintelligible. Again, are these or similar distinctions very positively made in the Christian, Sufi or other teachings mere theoretical abstractions, scholastic distinctions, theological cobwebs, or meta-physical puzzles? I had always supposed that they corresponded to very living, very dynamic, almost — for the paths to which they relate — indispensable experiences. No doubt, for those who follow other ways or no way at all or for those who have not yet had the illuminating and vivifying experience, they may seem at first a little difficult or unseizable. But that is true of most spiritual truth— and not of spiritual truth alone. There are many very highly intelligent and cultured people to whom a scientific explanation of even so patent and common a fact as electricity and electric light (this is a reminiscence of an article by Y. Y. in the New Statesman and Nation) seems equally difficult to seize by the mind or to fix either in the memory or the intelligence. And yet the distinction between positive and negative electricity, both necessary for the existence of the light, — like that of the passive and active Brahman (another scholastic distinction?) both necessary for the existence of the universe, — cannot be dismissed for that reason as something academic or scholastic, but is a very pertinent statement of things quite dynamic and real. No doubt the unscientific man does not and perhaps need not trouble about these things and can be content to enjoy the electric light (when he is allowed to do so by the grace of the Pondicherry Municipality), without enquiring into the play of the forces behind it: but for the seeker after scientific truth or for the practical electrician it is a different matter. Now these distinctions in the spiritual field are a parallel case; they seem theoretical or abstract only so long as experience has not made them concrete, but once experienced they become living stuff of the consciousness and, after a certain stage, even the basis of action and growth in the spiritual life.” CWSA-35/Letters on Himself and the Ashram/p-88-90 “The Mother’s Vibhutis would normally be feminine personalities most of whom would be dominated by one of the four personalities of the Mother. The others you mention would be personalities and powers of the Ishwara, but in them also, as in all, the Mother’s force would act. I do not quite catch the question about the transformation of the Vibhutis. All creation and transformation is the work of the Mother.If you mean the divine personalities of the Mother — the answer is yes. It may even be said that each Vibhuti draws his energies from the Four, from one of them predominantly in most cases, as Napoleon from Mahakali, Rama from Mahalakshmi, Augustus Caesar from Mahasaraswati.” CWSA-35/Letters on Himself and the Ashram/p-113 “(Q) It seems to me that the number of people in the world accepting our Yoga of transformation would not be as large as those who accepted Buddhism, Vedanta or Christianity. (Answer) Nothing depends on the numbers. The numbers of Buddhism and Christianity were so great because the majority professed it as a creed without its making the least difference to their external life. If the new consciousness were satisfied with that, it could also and much more easily command homage and acceptance by the whole earth. It is because it is a greater consciousness, the Truth-consciousness, that it will insist on a real change.” CWSA-35/Letters on Himself and the Ashram/p-310 “In the Essays on the Gita Sri Aurobindo mentions the names of three Avatars, and Christ is one of them. An Avatar is an emanation of the Supreme Lord who assumes a human body on earth. I heard Sri Aurobindo himself say that Christ was an emanation of the Lord’s aspect of love.” The Mother The Mother’s Centenary Works (second edition)/Vol-10/p-61 In Savitri, Sri Aurobindo hints at Lord Christ as Avatar : “It is finished, the dread mysterious sacrifice, Offered by God’s martyred body for the world; Gethsemane and Calvary are his lot, He carries the cross on which man’s soul is nailed;” Savitri-445, (Gethsemane: A garden where Jesus was betrayed. Calvary: Hill top on which Christ was crucified.) “He [Ramakrishna ] never wrote an autobiography. What he said was in conversation with his disciples and others. He was certainly quite as much an Avatar as Christ or Chaitanya. ” Sri Aurobindo CWSA-28/Letters on Yoga-I/p-501 "Sri Aurobindo himself said Christ was an Avatar. An avatar in the line of Krishn a, the line that represented yes, goodness, charity, love, harmony. He belongs to that line.” The Mother The Mother’s Agenda-September 13, 1967

Seeker's Questions “Never tell a lie: absolute condition for safety on the path… Each lie uttered is a step taken towards disintegration.” The Mother TMCW-14/Words of the Mother-201-202, “Only those who are perfectly truthful can be my true children.” The Mother TMCW-14/Words of the Mother-190, This webpage is created for the full awareness of school children related with the vast vision of Integral Education, which is a utilitarian interpretation of integral Yoga. Its mission is, as Sri Aurobindo proposes, “it is far from my purpose to propagate any religion new or old for humanity in the future. A way to be opened that is still blocked, not a religion to be founded, is my conception of the matter.” (CWSA-28/Letters on Yoga-I/p-411) Here, Religion means to build a fixed set of rules around a personal God who is exclusively preoccupied with satisfying the devotees’ bottomless desires and endless wanting. In integral Yoga, God is a constantly growing Impersonal Consciousness who is at once Transcendent, Universal and Individual Psychic Being and by their movement, fullness of life can be attained. Its Shastras are not a fixed set of monuments of the immediate and distant past but “constantly renewed, relived, their stuff of permanent truth constantly reshaped and developed in the inner thought and spiritual experience of a developing humanity.” (CWSA/19/Essays on the Gita/p-5) Its “Truth is not a dogma that one can learn once and for all and impose as a rule. Truth is as infinite as the supreme Lord and It manifests every instant for those who are sincere and attentive.” (The Mother’s Agenda-22.03.1967) Sri Aurobindo confirms in The Synthesis of Yoga that a ' strong (man) but crude vital natures ' (CWSA-23/The Synthesis of Yoga/p-249) cannot become the true leader of men. He further confirms, 'only the twice born (Soul) can understand or teach the' Shastra. (CWSA-18/Kena and other Upanishads/p-169) and 'true understanding (of Sri Aurobindo's Teachings) comes later, after having tried to put it into practice.' (TMCW/Vol-12/On Education/p-204) Our objective in this webpage is to make the students aware that Integral Education is meant to constantly enlarge their existing human vessel so that one day they will emerge as integral students with the capacity to hold an inrush of the highest Spiritual energy in its fullest amount. How can I see the Divine? Old pioneer Student of the school - 17.12.2025 OM NAMO BHAGAVATEH Maa Pranam.... (with my blessings…) Maa I have a question.... I deeply wish to feel the presence of the Lord, just as I can feel the presence of people around me. I know He will never come to me in a physical form, yet my heart longs to feel Him close to me at all times. I want to be able to communicate with Him silently & constantly...whenever I need guidance, especially while making any decisions in my life. ((Answer attempted) You feel the Divine because your Psychic being is alive and partly open and ready to receive the Divine’s touch. You have to recognise the fact that your Being is open towards Divine’s Truth Force and if you nurture This Truth Force and permit it to grow in you, then you will arrive at the required Goal. You can concentrate these six Mantras to help your growth of Psychic being: "In moments when the inner lamps are lit And the life’s cherished guests are left outside, Our spirit sits alone and speaks to its gulfs." Savitri-47-48 “Only were safe who kept God in their hearts:” Savitri-211 "Forbidding to him rest and earthly ease, Till he has found himself he cannot pause." Savitri-339 “His only comrade is the Strength within.” Savitri-368 “Virgin who comest perfected by joy,” Savitri-424 “The soul that can live alone with itself meets God;” Savitri-460) I want to understand His will for me—what He wants me to follow and what He wants me to stay away from. ((Answer attempted) Psychic being has the capacity to discern truth and falsehood and it accepts the former by rejecting the latter. Purified intellect has this capacity partly.) (Obedience to Divine will makes the consciousness high. Obedience to personal will brings uneasiness and haziness in life. Intellect has the capacity to keep watch on them and correct his stand.) You will find this in our Education website: ପୂର୍ଣ୍ଣାଙ୍ଗ ଶିକ୍ଷାର କେନ୍ଦ୍ରୀୟ ସତ୍ୟ ହେଉଛି ସଂଯମ । ଯେଉଁ କର୍ମ ଓ ଚିନ୍ତନ ମଣିଷକୁ ପ୍ରକୃତିର ଦାସ କରି ରଖେ ତାକୁ ନିରନ୍ତର ପରିତ୍ୟାଗ କରିବାକୁ ସଂଯମ କୁୋଯାଏ । ଏହି ସଂଯମ ଆଚରଣ କରିବା ଦ୍ବାରା ଜଣେ ପଶୁରୁ ମଣିଷ ହୁଏ ଏବଂ କଠୋର ଆତ୍ମ ସଂଯମ ଆଚରଣ ଦ୍ବାରା ଜଣେ ମଣିଷ ରୁପାନ୍ତର ପ୍ରକ୍ରିୟା ଦ୍ବାରା ଦେବତାରେ ପରିଣତ ହୁଏ । When ever you have confusion and uncomfortable ordinary action repeat this mantra. It will bring instant harmony and order and activates the Divine will.) (“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, 725,) I wish for His constant guidance, so that I may walk on the path he wants and be protected from choices and actions that are not meant for me. ((Answer attempted) Constant guidance is possible by constant Divine union. Intermittent Divine union can be transformed into Constant Divine union by transformation of Nature and by movement of ascending Psychic Consciousness and descending Spiritual consciousness in the long run.) (Complete Divine union is possible by complete opening of Psychic Being. Then Psychic being is to be Spiritualised and Supramentalised. Sign of partial Psychic opening: (1) no desire, (2) equality, samata, (3) mind is pacified and silenced.) Is it possible through me... ((Answer attempted) Yes by constant rejection of falsehood from within, surrounding and Subconscient world and constant acceptance of truth radiating from within and descending from higher planes.) This is not a question I want to ask, but a sincere desire of my heart—a connection I wish to feel every moment of my life... ((Answer attempted) All those who have Psychic being, keep this sincerity and faith alive. Jivatma is fulfilled by uniting with Paramatma. So Divine has to be made only aim of life and He has to be brought down as Divine Shakti to every part and every nook and corner of our life, mind and body. To live more and more alone with pure Psychic being and less with impure surrounding world is the solution. In ordinary life Psychic Being is crucified and lower Nature is made active. This is more satisfying to the animal part in us and less satisfying to our Soul.) For this how can I prepare myself.... ((Answer attempted) Concentrate and practice this Mantra of our webpage (https://www.srimatriniketanashram.com/integral-yoga ) which today descended to me: Here in this Yoga, All Life is ceaseless Divine Union by ceaseless renunciation of lower Nature, ceaseless rigorous self-control, ceaseless remembrance of the Divine, ceaseless consecrated action and ceaseless descent of Divine Force. Integral Yoga proposes rigorous self control of the body by Integral Physical Education, rigorous Self-control of the Psychic Prana by Integral Vital Education, rigorous Self-control of Intellect by Integral Mental Education. It also includes and enforces Psychic Education, Spiritual Education, Universal Education, Supramental Education, Bliss Self Education, Subconscient Education and Inconscient Education in its scope. Spiritual life is for them those who are not satisfied with life as it is. They enjoy Divine’s single protection by partial Psychic opening, double protection by full opening of Psychic being which can discover Ocean of Light above the head and bellow the feet (“Our life is entrenched between two rivers of Light,” Savitri-531) and multiple protection by opening all the ten Selves. (“It (dynamic Spirit) is within, below, without, above.” Savitri-98, "Heaven’s leaning down to embrace from all sides earth," Savitri-716) OM TAT SAT With my eternal love and blessings At Their Feet S.A. Maa Krishna Question on movement of Consciousness through Karma Yoga Auroprem Pranams Mother I have only 3 questions. I find that this is enough for me. 1. For the movement of consciousness between the psychic and spiritual, what practical steps (in our day-to-day living) can we consciously implement? I know the methods can be mainly spiritual rather than psycho-spiritual, but can you cover both methods please? 2. Given that ultimately progress in this path is only possible by surrender to the Shakti and also given that surrender is not practicable in one instant (it is progressive), what specific practices or attitudes can help a seeker to deepen their surrender 3. In the Gita , the Lord says to practice Yoga without despondency. Given the repeated failings of our untransformed nature as we interact in the outer world with people of different types, how can we remain in samata and unaffected by the blows/up & down as we see little or no outer progress in our nature? As long as we remain in seclusion, we are fine, but the first touch of the world and the equality/calmness, etc vanish. Can you elaborate on the assurances the Lord has given to all sadhakas on that? Pranams 1) Psycho Spiritual methods are given in The Mother book. They are ceaseless personal effort of the purified intellect to increase aspiration, rejection, surrender, faith and sincerity. With the opening of Psychic and Spiritual being this personal effort becomes spontaneous and strong. In day today life we have to identify multitude of tamasic, rajasic, sattwic imperfection and ceaselessly consecrate them before the Divine. 2) Surrender becomes sattwic when we practice self-control through purified intellect. With the increase of concentration power, consecration power increases. With the opening of Psychic and Spiritual being Self-control becomes rigorous and concentration power and consecration power multiplies. 3) In Spiritual life, seclusion means to live alone either with the Psychic being in the heart or the Spiritual being above the head under all circumstances and under all time. When mind is pacified, one lives in the desireless state then one experiences Divine union and equality becomes strong or as desribed in the Gita, samatwam Yoga uchyate. We have to purify the intellect by pacifyng the mind and concentrate only on the Divine on all circumstances. We have to identify our multitude of smallest work in the daily life and to use them as means of highest Divine union through consecration. Study Circle 31082025 Recording Question on Divine Work Debashish OM NAMO BHAGAVATEH Pranam Maa Maa! The following are some questions that strike to my mind. Q. 1 -Who is the doer of work? Q. 2-What is Divine work? Q. 3-What is ordinary work? Q. 4-Is there any difference between the two? Q. 5-What are the personality of a divine worker? (1) The universal Divine Shakti with the approval of Supreme is the doer of All Work. (2 & 3) Divine work is the outcome of passive or silent mind and ordinary work is the outcome of active mind or three Gunas. Through motiveless sattwic consecration, all ordinary work can be transformed into Divine action. (4) In ordinary life one often crucifies the Psychic being or as proposed by Death God, “Leave then thy dead, O Savitri, and live.” Savitri-656 (Here dead husband is the symbol of Paramatma.) Those who live ordinary life are indulged in ordinary undivine action. (5) Sevenfold Personality of the Divine Worker: “Since (1) knowledge, (2) desirelessness, (3) impersonality, (4) equality, (5) the inner self-existent peace and (6) bliss, (7) freedom from or at least superiority to the tangled interlocking of the three modes of Nature are the signs of the liberated soul, they must accompany it in all its activities. They are the condition of that unalterable calm which this soul preserves in all the movement, all the shock, all the clash of forces which surround it in the world. That calm reflects the equable immutability of the Brahman in the midst of all mutations, and it belongs to the indivisible and impartial Oneness which is for ever immanent in all the multiplicities of the universe.” Sri Aurobindo/CWSA-19/Essays on the Gita/p-188 Study Circle 24082025 Recording To The Coordinator, The 20th State-level Science Fair 2025 at Matrubhaban Cuttack Coordinator, Science Fair - Om Namo Bhagavate “In Nature everything is in movement; thus, whatever does not move forward is bound to fall back.” The Mother TMCW/Vol-12/On Education/p-63, Sri Matriniketan Ashram 22.10.2025 Divine Amar Atman! Blessed Divine Soul, Now, the project for the forthcoming Science Fair, 25-26.10.2025, is prepared for Divine offering. I am sending three attachments for your kind scrutiny. Om Tat Sat with my eternal Love and Their Blessings... At Their Feet S.A. Maa Krishna 1: THE SPIRITUAL HISTORY OF EARTH 2: THE MIND MAP OF THE BHAGAVAD GITA & INTEGRAL YOGA 3: THE MIND MAP OF THE SPIRITUAL HISTORY OF EARTH 4: SYNOPSIS OF THE BHAGAVAD GITA & INTEGRAL YOGA and ଭଗବଦ୍ ଗୀତା ଏବଂ ପୂର୍ଣ୍ଣ ଯୋଗର ମୁଖବନ୍ଧ Question Related with Artificial Intelligence - My Blessed Divine Children.....since today (02.11.2025) is a holiday, you can examine if we will keep the question put to Gemini and Copilot and their answer in our seekers' question. If it is helpful in our mission of heightening of consciousness, then we will keep in the.... link: https://www.srimatriniketanashram.com/education/photo/seekers-questions with my all love and blessings..... At Their Feet S.A. Maa Krishna Pranams Mother, both Gemini and Copilot have given wonderful responses. It is easy to follow. We should keep it. But the formatting for the Google response can be a bit better to make it more readable. The Copilot response in bullet points is easier to read/consume. Pranams Reader's query - - “Answer to him that my way of Yoga is a special path and extremely difficult and I do not readily accept disciples — unless there is something to indicate that they have a special call.”¹⁹ SRI AUROBINDO “I do not very readily accept disciples as this path of Yoga is difficult one and it can be followed only if there is a special call.”²¹ SRI AUROBINDO “You will tell him that admission to the Asram is only allowed to those who are already accepted as Sri Aurobindo’s disciples. There are no arrangements for visitors residing in the Asram ; those who come for darshan make their own arrangements outside. Sri Aurobindo does not readily accept disciples as his is a special path of Yoga and very difficult for most. For what he wants, another Guru with an easier way of Yoga would probably be more helpful.”²⁰ SRI AUROBINDO “I do not want hundreds of thousands of disciples. It will be enough if I can get a hundred complete men, purified of petty egoism, who will be the instruments of God.”² SRI AUROBINDO “Even if one person could put himself faithfully at the disposal of the Truth, he could change the country and the world.”¹⁸ THE MOTHER The Readers’ Query “Answer to him that my way of Yoga is a special path and extremely difficult and I do not readily accept disciples — unless there is something to indicate that they have a special call.”19 SRI AUROBINDO “I do not very readily accept disciples as this path of Yoga is difficult one and it can be followed only if there is a special call.”21 SRI AUROBINDO “You will tell him that admission to the Asram is only allowed to those who are already accepted as Sri Aurobindo’s disciples. There are no arrangements for visitors residing in the Asram; those who come for darshan make their own arrangements outside. Sri Aurobindo does not readily accept disciples as his is a special path of Yoga and very difficult for most. For what he wants, another Guru with an easier way of Yoga would probably be more helpful.”20 SRI AUROBINDO “I do not want hundreds of thousands of disciples. It will be enough if I can get a hundred complete men, purified of petty egoism, who will be the instruments of God.”2 SRI AUROBINDO “Even if one person could put himself faithfully at the disposal of the Truth, he could change the country and the world.”18 THE MOTHER “There are very few people who carry with them an atmosphere which irradiates joy, peace, confidence- it is very rare. But these are truly benefactors of humanity. They don’t need to open their mouth.” THE MOTHER “All I would need is one man who had an absolute trust and was receptive, with a power of execution.”22 THE MOTHER “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.”2 THE MOTHER “Otherwise what will be ultimately accomplished is an achievement by the few initiating a new order of beings, while humanity will have passed sentence of unfitness on itself and may fall back into an evolutionary decline or a stationary immobility; for it is the constant upward effort (of the few) that has kept humanity alive and maintained for it its place in the front of creation.”23 SRI AUROBINDO “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.”24 SRI AUROBINDO “Well-known or unknown has absolutely no importance from the spiritual point of view…One man who earnestly pursues the Yoga is of more value than a thousand well-known men.”26 SRI AUROBINDO “Many times in his writings, particularly in The Synthesis of Yoga, Sri Aurobindo warns us against the imaginings of those who believe they can do sadhana without rigorous self-control and who heed all sorts of inspirations, which lead them to a dangerous imbalance where all their repressed, hidden, secret desires come out into the open under the pretence of liberation from ordinary conventions and ordinary reason.”28 THE MOTHER After the arrival of The Mother and Sri Aurobindo, the Supramental energy is active in earth’s atmosphere very close to the material world and this inner aid with constant miracle will replace the outer aid of Religion in generalising Spirituality in humanity and this personal contact with Supramental Consciousness will be initiated from individual prepared Soul Centres. So all can open themselves towards the Supramental Light and Oneness and receive its brief touch16 with miraculous result but the flow of this invisible Sunlight can be stabilised in the well built subtle and causal body of the prepared individual vessel or after one is thoroughly established in the intermediate Psychic and Spiritual plane through prolonged Sadhana. Intervention of this Force changes circumstances, brings very wide spread results and sooner or later the world will come under its direct influence. Thus, the world appears to him with a different meaning, not a senseless and meaningless whirl in space but ‘A Presence and Greatness everywhere’17 transforming receptive matter to plastic and Spiritual Law and Divine Force can penetrate uninterruptedly into the material world through its conscious human vessel. Man’s future is ‘Decreed (to become God) since the beginning of the worlds.’15 An Avatara’s mission is fulfilled when the (consenting part of the) humanity arrives at a Consciousness in which He is fully established. Sri Aurobindo’s first and primary objective is accomplished if the surface personalities of few Sadhakas or ‘one hundred perfect instruments’2 reveal and establish the concealed Supramental Mahashakti and the secondary objective is with their help expedite the process of generalisation of Spirituality and revelation of Godhead in humanity. A relation between seeker of truth, traditional Yogi and integral Yogi is hinted in the Gita. “A seeker of truth, jijnasu, after many births of preparation, purification of impurity and sin, endeavouring with sincerity becomes a traditional Yogi and attains the highest goal of liberation of Soul or a Soul who fell from Yoga, yogabhrasta, from the past birth, in this birth strives with sincerity to overcome the samskara of many births in brief period of this life and attains the highest goal... After many births of preparation, a traditional Yogi, Jnani, attains My Purushottama or Supramental state of Consciousness. Before realisation of this highest Consciousness, he also realises the intermediate stair that all this existence is Divine, the Cosmic Consciousness, Vasudeva sarvamiti. Such great Soul with realisation of Vasudeva sarvamiti or integral Yogi is very rare, samahatma sudurlava.”3 An integral Yogi, after many births of preparation, attains integral Transformation, integral Perfection and integral Knowledge.27 A similar description of a seeker of Truth (Jijnasu) ascending to the state of Consciousness of Godhead (Avatara) is also observed in Savitri through intermediate stairs Dvija, Yantra and Vibhuti through many successive births of preparation known as all life. “Aspiring he (Jijnasu) transcends his earthly self; He (Dvija) stands in the largeness of his soul new-born, Redeemed from encirclement by mortal things And moves in a pure free spiritual realm (Yantra) As in the rare breath of a stratosphere; A last end of far lines of divinity, (Vibhuti) He mounts by a frail thread to his high source; He reaches his fount of immortality, He calls the Godhead (Avatara) into his mortal life.” Savitri-486 A traditional Sadhaka, after realisation of Kshara, Akshara and Purushottama consciousness feels that this realisation cannot be reconciled6 with untransformed nature of three Gunas. So, he has no unfinished task left and hence his blissful enjoyment of existence concentrates on the issue of freedom from rebirth and escapes into supreme abode of param dham through the passage of Purushottama state. In integral Yoga, after realisation of Kshara, Akshara and Purushottama consciousness or after realisation Psychic, Spiritual and Supramental Being, a Sadhaka’s difficult task prohibits blissful enjoyment of the fruit of his labour but begins of reconciling static Matter with dynamic Spirit and thus Divine Shakti pours into the material vessel and confronts with Subconscient dark forces. His Psychic, Spiritual and Supramental purification, transformation and perfection resumes action from firmly established Psychic heart centre and from firmly established Karma Yoga where Divine Will, Knowledge and Love are perfectly reconciled. Integral Yoga gives more importance to the emergence of Spiritual Instruments4 and traditional Yoga/Religion to the emergence of psycho- physical/religious Teachers;5 or “All religions and disciplines in India which use largely the psycho-physical method, depend more or less upon it for their practices.”1 The manifestation of some intermediate truth through traditional Yoga/Religion can draw large devotees and manifestation of highest and comprehensive truth through integral Yoga can draw few strong Souls. Traditional Yoga gives more importance to self-expansion and a traditional Teacher is weighed by number of disciples and devotees surrounded him. Integral Yoga gives more importance to Subconscient transformation through self-concentration and a Sadhaka of integral Yoga is weighed by his enhanced capacity to bear earth’s suffering and miseries and later transforming them into ecstasies. The perfect Instruments of integral Yoga with universalised Consciousness will preoccupy themselves for the benefit of individuals and humanity through concentration and illumination of their own subtle and causal body. They are nameless Spiritual leaders of humanity and their invisible world action through descent of Divine Force or reversal of Consciousness to resolve all problems of existence, are of far greater value than any religious movement can imagine. Those whose frontal surface nature is dominated by Courage and self-less Love, known as Kshatriya Soul Force and frontal Nature dominated by Truth and Wisdom, known as Brahmin Soul Force are recognised as superior human beings and are fit for collective Spiritual life. This work will be accelerated by the emergence of Kshatriya Soul force of courage and new adventure in the outer world and ceaseless battle against earthly opposition through activation of Psychic Being. The Mission will further spread by high nobility of Soul which is untouched by any littleness, narrowness and baseness and will move with a certain greatness of Spiritual conquest to confront with universal dark forces attached to present unstable creation and Supramental contagion to enter fierce battle with ‘giant sons of Darkness’7 of Subconscient/Inconscient world and bears ‘inner wounds that are to slow to heal.’8 This manifesting action further asks that state of reconciling Wisdom which can perfectly possess all the infinite variety of external circumstances and permeate the Divine Light and Love to all the nether, neglected and less explored domain and thus illumining the whole earth. This endeavour will drive forward towards the realisation of the vision as indicated in Savitri, “Mere men into spiritual beings grow And see awake the dumb divinity.”9 The Synthesis of Yoga book (Principal Shastra) issues injunctions on a Sadhaka (Seeker of integral Truth) of integral Yoga that he should not remain indifferent to individual, collective and world imperfection and he should become accountable for his Sadhana (askesis) to his own Self, to the World and to the Divine.25 Integral Yoga proposes that a developed Soul must not ‘look with a remote indifference on the’10 sufferings of the unblessed ordinary human being and blessed devotees and draws all of them towards Spirit’s freedom. Or ‘even if our personal deliverance is complete, still there is the suffering of others, the world travail, which the great of soul cannot regard with indifference.’11 ‘Accepting life, he (a Sadhaka of integral Yoga) has to bear not only his own burden, but a great part of the world’s burden too along with it, as a continuation of his own sufficiently heavy load. Therefore his Yoga has much more of the nature of a battle than others; but this is not only an individual battle, it is a collective war waged over a considerable country.’12 The forceful directive issued in the principal Shastra related with individual and collective imperfection, is to ‘leave nothing around it (liberated Soul Sadhaka) unchanged’13 superseding the previous stand ‘which will no way seek to change their outward appearance...and old human surroundings.’13 His personal and communal existence must ‘take full account of’14 present imperfection and he has to ‘see how it can be converted to the law of a possible perfection.’14 OM TAT SAT References: 1: CWSA/23/ The Synthesis of Yoga -538, 2: “I do not want hundreds of thousands of disciples. It will be enough if I can get a hundred complete men, purified of petty egoism, who will be the instruments of God.” Sri Aurobindo/Champaklal Speaks-191-192, “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- 5/195, 3: THE GITA-6.45/7.19, 4: “Teaching, example and influence are three instruments of the Guru (integral Teacher)… He will seek to awaken much more than to instruct…The example is more powerful than the instruction; but it is not the example of the outward acts nor that of the personal character which is of most importance. These have their place and their utility; but what will most stimulate aspiration in others is the central fact of the divine realisation within him governing his whole life and inner state and all his activities.” CWSA-23/ The Synthesis of Yoga -66-67 5: “…the (traditional) Yoga proceeds by the results of prescribed methods taught in a Scripture or a tradition and reinforced and illumined by the instructions of the Master. This is a narrower practice, but safe and effective within its limits, because it follows a well-beaten track to a long familiar goal.” CWSA-23/ The Synthesis of Yoga -55, 6: Matter cannot be reconciled with the Spirit is understood from following verse: “They who with the eye of knowledge perceive this irreconcilable difference between the Matter, kshetra, and the Spirit, Kshetrajna, and the liberation of Being from Nature, they escape into supreme abode of Param Dham.” The Gita-13.35, In the Gita Matter can be reconciled with the Spirit is hinted but not developed: ‘Earth, water, fire, air, ether, mind, reason and ego is My eightfold divided Nature, apara-prakriti. Know too My other Divine Nature, Para-prakriti, different from this Apara Prakriti; this Supreme Nature or the Supreme Mother which becomes the Jiva in the heart and by which this world is upheld. This ‘upholding of the world,’ jagat dharayate, means Para-Prakriti also penetrates into Apara Prakriti by which this world can be purified, transformed and perfected.” THE GITA-7.4, 5. 7: Savitri-226, 8: Savitri-230, 9: Savitri-709-10, 10: CWSA-23/The Synthesis of Yoga-444, 11: CWSA/21/The Life Divine-422, 12: CWSA/23/The Synthesis of Yoga-77, 13: CWSA/23/The Synthesis of Yoga-268 14: “But whatever his aim, however exalted his aspiration, he has to begin from the law of his present imperfection, to take full account of it and see how it can be converted to the law of a possible perfection.” CWSA/24/The Synthesis of Yoga- 631, 15: Savitri-708, 16: “There man can visit but there he cannot live.” Savitri-659 (All Man can get Supramental touch or God’s touch but unfit or not prepared to get His embrace.) 17: Savitri-42, 18: The Mother’s Agenda-10/p-148/19th April-1969, 19: CWSA-35/Letters on Himself and the Ashram/ p-554, “Write to him that compliance with his request to see me is impossible. I do not see anyone — I do not speak with anybody or give oral instructions in Yoga. As for the rest, this is a special path of Yoga and only those are accepted who have a special call to it, not merely a general desire for the spiritual life. It is not a life of Sannyasa or a Yoga that can be done by Japa etc. but something much more difficult, so difficult that even those who have a call do not find it easy to go through to the end, and for those who have not the call, it would be impossible. If he likes, however, he can go on practising his Japa with an aspiration towards this path and if he gets any experiences by which a call to it becomes evident, then I can reconsider his case.” CWSA-35/Letters on Himself and the Ashram/p-554, “Sri Aurobindo’s way of Yoga is of a special character — it is neither sannyasa nor does it accept the ordinary way of human life. Its first stages can be practised anywhere. But unless there is a personal call to this particular way, there is no use in anybody taking to it. For it is a difficult path and there is little chance of success unless the aspiration is clear and fixed and the demand of the soul sincere and unbreakable. Sri Aurobindo does not admit anyone to this Yoga unless he has some ground to decide that there is in him this special call and that he has an evident capacity for this way — usually it is only after seeing personally at the time of one of the three darshans he gives to disciples and others that he decides whether or not to admit. On the strength of correspondence only he very seldom makes any decision of this kind.” CWSA-35/Letters on Himself and the Ashram/p-555, “The difficulty is that she seems to have only vairagya for worldly life without any knowledge or special call for this Yoga and this Yoga and the life here are quite different things from ordinary Yoga and ordinary Asrams. It is not a life of meditative retirement as elsewhere. Moreover it would be impossible for us to decide anything without seeing her and knowing at close hand what she is like. We are not just now for taking more inmates into the Asram except in a very few cases.” CWSA-35/Letters on Himself and the Ashram/p-556, “Reply that residence in the Asrama is only allowed to sadhakas who have been accepted into Sri Aurobindo’s path of Yoga, and not to all of them. This path is a special way of Yoga, difficult and different from others; only those are accepted who have a special call to it.” CWSA-35/Letters on Himself and the Ashram/p-559, “All are not equally capable of practising Yoga and in Yoga itself some paths are more difficult than others. There are some who have a special call to a path; others have no call; though they may feel drawn to Yoga, it is to other disciplines that they must go. This path is especially difficult and even some of those admitted to it find great difficulty in following it. Therefore Sri Aurobindo is not willing to admit any new disciples unless he has reason to think that they have a special call for it or a special capacity.” CWSA-35/Letters on Himself and the Ashram/p-560-561, “The number of sadhaks is over 150 and it is impossible to make farther admissions except in the most sparing way, as the means of the Asram are not unlimited. Moreover Sri Aurobindo’s Yoga is of a special and difficult kind and he admits only those who seem to him to have a special call to the life here.” CWSA-35/Letters on Himself and the Ashram/p-581, “There is no study of philosophy here; there is only a silent practice of Yoga. But this Yoga is too difficult for everyone to be admitted to it; one must have a special call or a certain capacity (not intellectual, but psychic or spiritual) before he is accepted. And even then all who are accepted as disciples are not allowed to stay in the Asram. The life of the Asram is of a special kind and it is only rarely that those are admitted who have not become permanent members; a few come and stay for short periods, but these are already accepted disciples of Sri Aurobindo.” CWSA-35/Letters on Himself and the Ashram/p-595 20: CWSA-35/Letters on Himself and the Ashram/p-561, 21: SABCL/26/On Himself-175, “It may be said generally that to be overanxious to pull people, especially very young people, into the sadhana is not wise. The sadhak who comes to this Yoga must have a real call, and even with the real call the way is often difficult enough. But when one pulls people in in a spirit of enthusiastic propagandism, the danger is of lighting an imitative and unreal fire, not the true Agni, or else a short-lived fire which cannot last and is submerged by the uprush of the vital waves. This is especially so with young people who are plastic and easily caught hold of by ideas and communicated feelings not their own — afterwards the vital rises with its unsatisfied demands and they are swung between two contrary forces or rapidly yield to the strong pull of the ordinary life and action and satisfaction of desire which is the natural bent of adolescence. Or else the unfit adhara tends to suffer under the stress of a call for which it was not ready, or at least not yet ready. When one has the real thing in oneself, one goes through and finally takes the full way of sadhana, but it is only a minority that does so. It is better to receive only people who come of themselves and of these only those in whom the call is genuinely their own and persistent.” Sri Aurobindo/CWSA-35/ Letters on Himself and the Ashram/p-691-692 22: The Mother’s Agenda-5/p-165/14th August-1964, 23: CWSA/22/The Life Divine-752, 24: CWSA/22/The Life Divine-1054, 25: “She wrote the account of all that she had lost,” Savitri-117, (Accountability to the Self.) “The Voice replied: “Is this enough, O spirit? And what shall thy soul say when it wakes and knows The work was left undone for which it came? Or is this all for thy being born on earth Charged with a mandate from eternity, A listener to the voices of the years, A follower of the footprints of the gods, To pass and leave unchanged the old dusty laws?” Savitri-475 (Accountability to the Self) “To account for the Actual’s unaccountable sum,” Savitri-269, (Accountability to the Divine.) “Is this then the report that I must make, My head bowed with shame before the Eternal’s seat, — His power he kindled in thy body has failed, His labourer returns, her task undone?” Savitri-476 (Accountability to the Divine.) “And in the transactions of our positive consciousness, even Unity has to make its account with Multiplicity; for the Many also are Brahman.” CWSA/21/The Life Divine-39 (Accountability to the world) “In transparent systems bodied termless truths, The Timeless made accountable to Time” Savitri-273 26: CWSA-35/Letters on Himself And The Ashram-691, TMCW-14/Words of the Mother-II/p-62 27: “Among thousands of seekers of truth, jijnasu, one here and there strives after perfection and becomes a Yogi. And of those few siddha Yogi who strive and attain perfection of Yoga one here and there attains integral perfection and knows the Divine with all the principles of His existence, betti tattvatah.” The Gita-7.3, 28: The Mother’s Centenary Works (second edition)/10/15, 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 Question on Reconciliation of Spirit with Matter in Trigunatita state Aniketa (Arup) Om Namo Bhagavate, Pranam Maa 🙏 My questions are : 1) How to do practice, reconciliation of Spirit with Matter, please explain. 2) Practically Jivatma's union with para-prakriti , in which way will it be reflected? 3) How to know and implement, to live liberty of the Spirit beyond the fixed law of shastra. 4) Please define, to reject tamas from our body, what are the methods? 5) How to raise consciousness in our daily life to overcome the tamas, rajas state and to live only sattwa to the trigunatita state of consciousness. OM TAT SAT🙏 (1) If Spirit is dynamised through Yoga, then reconciliation of Spirit and Matter is possible. (2) By prolongation of Jivatma's union with Paramatma or static Divine, (through Purusha Yajna) Spirit is dynamised, known as Paraprakriti. By Prakriti Yajna one directly experiences Jivatma's union with Paraprakriti. (3) One can go beyond the fixed law of Shastra by ascending to higher planes of Consciousness and establishing himself in that plane. (4) By silencing the mind or concentrating on the single issue of the Divine, tamas becomes weak and rejected. (5) First to identify the tamasic, rajasic and sattwic imperfection, then to move them by rejection and consecration. Thus one can arrive at trigunatita state. Study Circle 24082025 Recording Question on establishment of Consciousness in Trigunatita state through Integral Purity and Integral Liberation Satyakam 1) How to go beyond the lower nature by increasing Sattwic Nature? In integral Yoga, how is the sattwic nature replaced with Equality and Psychic Consciousness? 2) How are the fourfold Spiritual forces, chatwaro manobastatha, and their integration and reconciliation are felt? How can we achieve INTEGRAL PURITY through Yoga of Self-perfection. ? 3) What is Integral Yoga's Mokshya or Integral Liberation ? And how can it be achieved? 4) What is the fourth phase of the sadhana of the Spiritual man? How can the consciousness move ceaselessly between the waking trance of the Psychic being/Kshara Purusha and the non-waking Samadhi state of Spiritual being/Akshara Purusha? (1) By becoming aware of our multitude of tamasic and rajasic imperfections and sattwic limitation and by offering/consecrating them we can arrive at equality of Psychic Consciousness. This is also arrived at by moving the three Gunas consciously in ascending order. (2) by establishing ourselves in Psychic and Spiritual Consciousness, the four fold Spiritual Mother Force will be active and they are to be reconciled through Yoga of Self-perfection. Yoga of Self-perfection can be active if we reconcile initially Karma Yoga with Jnana Yoga and finally it has to be reconciled with Bhakti Yoga. Through this triple Yoga integral purity of mind, life and body are activated and one becomes open towards no other Influence except the Divine. (3) The Gita's negative sense of liberation, Mukti, is to become desireless, egoless, beyond the dualities, dwandatita, and beyond the three Gunas, nistreigunya. This is complemented in integral Yoga with a positive sense of freedom which is to be '(1) universal in Soul, (2) transcendentally one in spirit with God and (3) possession of the highest Divine Nature.' (CWSA-24/The Synthesis of Yoga/p-674-675) This is Integral Yoga's Mokshya or Integral Liberation. (4) When the Consciousness moves between three Gunas and Gunatita state for long years through practice of self-control and consecration, then one ascends and establishes himself in the higher Psychic and Spiritual planes of Consciousness. Study Circle 24082025 Recording ଜିଜ୍ଞାସୁର ପ୍ରଶ୍ନ - - “ ମୁଁ ଶିଷ୍ୟମାନଙ୍କୁ ଗ୍ରହଣ କରିବା ଦିଗରେ ମୋଟେ ଉତ୍ସାହୀ ନୁହେଁ, କାରଣ ଏହି ପୂର୍ଣ୍ଣ ଯୋଗର ପଥଟି ଦୁର୍ଗମ ଅଟେ ଏବଂ କେବଳ ଯେଉଁ ମାନେ ଏହି ପଥରେ ଯିବା ନିମନ୍ତେ ସ୍ଵତନ୍ତ୍ର ଡାକ ପାଇଥିବେ ସେମାନଙ୍କୁ ଗ୍ରହଣ କରାଯାଏ।“ ଶ୍ରୀ ଅରବିନ୍ଦ “କିନ୍ତୁ ଏଠାରେ ଶ୍ରୀ ଅରବିନ୍ଦଙ୍କୁ ସାମଗ୍ରିକ ଭାବରେ ଜାଣିଥିବା ବ୍ୟକ୍ତି ବିଶେଷଙ୍କୁ ଖୋଜି ପାଇବା ଏକ କଷ୍ଟକର ବ୍ୟାପାର। ...ଯିଏକି ପ୍ରତ୍ୟକ୍ଷ ଭାବରେ ତାଙ୍କର ପ୍ରେରଣା ପାଉଥିବ... ଶ୍ରୀ ଅରବିନ୍ଦଙ୍କ ପ୍ରେରଣାକୁ ବୁଝି ପାରୁଥିବ ଏବଂ ପ୍ରୟୋଗ କରିପାରୁଥିବ ... ଏବଂ ସମାନ ସମୟରେ ଏକ ଅତି ଦୃଢ ବ୍ୟକ୍ତିତ୍ଵ ଓ ଚରିତ୍ରକୁ ବହନ କରୁଥିବା...ଏବଂ ଯଦି ସମ୍ଭବ ତାଙ୍କ ପରି ଧୀ ଶକ୍ତିକୁ ଧାରଣ କରୁଥିବ ... ବହୁବର୍ଷ ଧରି ମୁଁ ସେହିପରି ଲୋକଙ୍କୁ ଖୋଜି ବିଫଳ ହୋଇଛି।“ ଶ୍ରୀ ମା’ “ମୁଁ ଶହଶହ ଅନୁଗତ ଶିଷ୍ୟ ଚାହେଁ ନାହିଁ। ମୁଁ ଯଦି ଶହେ ପରିପୂର୍ଣ୍ଣ ବ୍ୟକ୍ତିଙ୍କୁ ପାଏ, ଯେଉଁମାନେ ସଂକୀର୍ଣ୍ଣ ଅହଂକାରକୁ ପରିଶୁଦ୍ଧ କରିଥିବେ, ଭଗବାନଙ୍କର ଯନ୍ତ୍ର ହୋଇଥିବେ, ତେବେ ତାହା ମୋର ଦିବ୍ୟ ଲକ୍ଷ ପରିପୂରଣ ଦିଗରେ ଯଥେଷ୍ଟ।“ ଶ୍ରୀ ଅରବିନ୍ଦ “ଏପରିକି ଯଦି ଜଣେ ବ୍ୟକ୍ତି ବିଶ୍ଵାସର ସହିତ ସତ୍ୟ ସମ୍ମୁଖରେ ନିଜକୁ ଖୋଲିଧରି ପାରନ୍ତା ତେବେ ସେ ଦେଶ ଓ ପୃଥିବୀକୁ ପରିବର୍ତ୍ତନ ଓ ରୂପାନ୍ତର କରିପାରନ୍ତା।“ ଶ୍ରୀ ମା “ଖୁବ କ୍ଵଚିତ ଲୋକ ଅଛନ୍ତି ଯେଉଁମାନେ ନିଜ ସହିତ ଏକ ପରିବେଶକୁ ବହନ କରନ୍ତି ଯାହାକି ଆନନ୍ଦ, ଶାନ୍ତି, ବିଶ୍ଵସ୍ତତାକୁ ପ୍ରଜ୍ଵଳିତ କରୁଥାଏ—ଏହା ଖୁବ କ୍ଵଚିତ ଘଟଣା। କିନ୍ତୁ ସେହିମାନେହିଁ ପ୍ରକୃତ ମଣିଷର ହିତକାରୀ। ସେମାନେ ନିଜର ପାଟି ଖୋଲିବା ଆବଶ୍ୟକ ପଡ଼େ ନାହିଁ। “ ଶ୍ରୀ ମା “ମୁଁ ଜଣେ ବ୍ୟକ୍ତିକୁ ଚାହେଁ, ଯାହାର ନିରଙ୍କୁଶ ବିଶ୍ୱାସ ଏବଂ ଗ୍ରହଣଶୀଳତା ଥିବ କାର୍ଯକାରିଣୀ ସାମର୍ଥ୍ୟ ସହିତ।“ ଶ୍ରୀ ମା ଜିଜ୍ଞାସୁର ପ୍ରଶ୍ନ The Readers’ Query “I do not very readily accept disciples as this path of Yoga is difficult one and it can be followed only if there is a special call.”21 SRI AUROBINDO “ ମୁଁ ଶିଷ୍ୟମାନଙ୍କୁ ଗ୍ରହଣ କରିବା ଦିଗରେ ମୋଟେ ଉତ୍ସାହୀ ନୁହେଁ, କାରଣ ଏହି ପୂର୍ଣ୍ଣ ଯୋଗର ପଥଟି ଦୁର୍ଗମ ଅଟେ ଏବଂ କେବଳ ଯେଉଁ ମାନେ ଏହି ପଥରେ ଯିବା ନିମନ୍ତେ ସ୍ଵତନ୍ତ୍ର ଡାକ ପାଇଥିବେ ସେମାନଙ୍କୁ ଗ୍ରହଣ କରାଯାଏ।“ ଶ୍ରୀ ଅରବିନ୍ଦ “But the difficulty is to find the “some one” who knows Sri Aurobindo thoroughly…( and subsequently) who is capable of receiving His inspirations directly…capable of understanding Sri Aurobindo’s inspiration and transmitting it…and has at the same time very strong character… (and if possible) to have His genius20… For years I have been looking for that man, without finding him.”19 THE MOTHER “କିନ୍ତୁ ଏଠାରେ ଶ୍ରୀ ଅରବିନ୍ଦଙ୍କୁ ସାମଗ୍ରିକ ଭାବରେ ଜାଣିଥିବା ବ୍ୟକ୍ତି ବିଶେଷଙ୍କୁ ଖୋଜି ପାଇବା ଏକ କଷ୍ଟକର ବ୍ୟାପାର। ...ଯିଏକି ପ୍ରତ୍ୟକ୍ଷ ଭାବରେ ତାଙ୍କର ପ୍ରେରଣା ପାଉଥିବ... ଶ୍ରୀ ଅରବିନ୍ଦଙ୍କ ପ୍ରେରଣାକୁ ବୁଝି ପାରୁଥିବ ଏବଂ ପ୍ରୟୋଗ କରିପାରୁଥିବ ... ଏବଂ ସମାନ ସମୟରେ ଏକ ଅତି ଦୃଢ ବ୍ୟକ୍ତିତ୍ଵ ଓ ଚରିତ୍ରକୁ ବହନ କରୁଥିବା...ଏବଂ ଯଦି ସମ୍ଭବ ତାଙ୍କ ପରି ଧୀ ଶକ୍ତିକୁ ଧାରଣ କରୁଥିବ ... ବହୁବର୍ଷ ଧରି ମୁଁ ସେହିପରି ଲୋକଙ୍କୁ ଖୋଜି ବିଫଳ ହୋଇଛି।“ ଶ୍ରୀ ମା’ “I do not want hundreds of thousands of disciples. It will be enough if I can get a hundred complete men, purified of petty egoism, who will be the instruments of God.”2 SRI AUROBINDO “ମୁଁ ଶହଶହ ଅନୁଗତ ଶିଷ୍ୟ ଚାହେଁ ନାହିଁ। ମୁଁ ଯଦି ଶହେ ପରିପୂର୍ଣ୍ଣ ବ୍ୟକ୍ତିଙ୍କୁ ପାଏ, ଯେଉଁମାନେ ସଂକୀର୍ଣ୍ଣ ଅହଂକାରକୁ ପରିଶୁଦ୍ଧ କରିଥିବେ, ଭଗବାନଙ୍କର ଯନ୍ତ୍ର ହୋଇଥିବେ, ତେବେ ତାହା ମୋର ଦିବ୍ୟ ଲକ୍ଷ ପରିପୂରଣ ଦିଗରେ ଯଥେଷ୍ଟ।“ ଶ୍ରୀ ଅରବିନ୍ଦ “Even if one person could put himself faithfully at the disposal of the Truth, he could change the country and the world.”18 THE MOTHER “ଏପରିକି ଯଦି ଜଣେ ବ୍ୟକ୍ତି ବିଶ୍ଵାସର ସହିତ ସତ୍ୟ ସମ୍ମୁଖରେ ନିଜକୁ ଖୋଲିଧରି ପାରନ୍ତା ତେବେ ସେ ଦେଶ ଓ ପୃଥିବୀକୁ ପରିବର୍ତ୍ତନ ଓ ରୂପାନ୍ତର କରିପାରନ୍ତା।“ ଶ୍ରୀ ମା “There are very few people who carry with them an atmosphere which irradiates joy, peace, confidence- it is very rare. But these are truly benefactors of humanity. They don’t need to open their mouth.” THE MOTHER “ଖୁବ କ୍ଵଚିତ ଲୋକ ଅଛନ୍ତି ଯେଉଁମାନେ ନିଜ ସହିତ ଏକ ପରିବେଶକୁ ବହନ କରନ୍ତି ଯାହାକି ଆନନ୍ଦ, ଶାନ୍ତି, ବିଶ୍ଵସ୍ତତାକୁ ପ୍ରଜ୍ଵଳିତ କରୁଥାଏ—ଏହା ଖୁବ କ୍ଵଚିତ ଘଟଣା। କିନ୍ତୁ ସେହିମାନେହିଁ ପ୍ରକୃତ ମଣିଷର ହିତକାରୀ। ସେମାନେ ନିଜର ପାଟି ଖୋଲିବା ଆବଶ୍ୟକ ପଡ଼େ ନାହିଁ। “ ଶ୍ରୀ ମା “All I would need is one man who had an absolute trust and was receptive, with a power of execution.”22 THE MOTHER “ମୁଁ ଜଣେ ବ୍ୟକ୍ତିକୁ ଚାହେଁ, ଯାହାର ନିରଙ୍କୁଶ ବିଶ୍ୱାସ ଏବଂ ଗ୍ରହଣଶୀଳତା ଥିବ କାର୍ଯକାରିଣୀ ସାମର୍ଥ୍ୟ ସହିତ।“ ଶ୍ରୀ ମା “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.”2 THE MOTHER “ଶ୍ରୀ ଅରବିନ୍ଦ ନିଶ୍ଚିତ ଭାବରେ ଚାହିଁଥିଲେ ଏବଂ ପ୍ରଚେଷ୍ଟା କରିଥିଲେ; ସେ ସଦାବେଳେ କହୁଥିଲେ, “ଯଦି ମୁଁ ଶହେ ଜଣ ଦିବ୍ୟ ଯନ୍ତ୍ରୀ ପାଏ, ଏହା ମୋର ଆବଶ୍ୟକତା ପାଇଁ ଯଥେଷ୍ଟ।“” ଶ୍ରୀ ମା “Otherwise what will be ultimately accomplished is an achievement by the few initiating a new order of beings, while humanity will have passed sentence of unfitness on itself and may fall back into an evolutionary decline or a stationary immobility; for it is the constant upward effort (of the few) that has kept humanity alive and maintained for it its place in the front of creation.”23 SRI AUROBINDO "ନଚେତ୍ ଶେଷରେ ଯାହା ସାଧିତ ହେବ ତାହା ହେଉଛି ଅତି ଅଳ୍ପ ଲୋକଙ୍କ ଦ୍ୱାରା ନୂତନ ଜୀବନ କ୍ରମ ଆରମ୍ଭ କରିବାର ଏକ ସଫଳତା, ଯେତେବେଳେ ମାନବ ସମାଜ ତା ନିଜ ଉପରେ ଅଯୋଗ୍ୟତାର ଦଣ୍ଡ ଭୋଗିବ ଏବଂ ଏକ ବିବର୍ତ୍ତନଶୀଳ ଅବନତି କିମ୍ବା ଏକ ସ୍ଥିର ଅଚଳତାରେ ପୀଡ଼ିତ ହୋଇ ପାରେ; କାରଣ ଏହା ଅଳ୍ପ କିଛି ଲୋକଙ୍କର ନିରନ୍ତର ଉର୍ଦ୍ଧ୍ୱଗାମୀ ପ୍ରୟାସ ଯାହା ମାନବ ସମାଜକୁ ଜୀବିତ ରଖିଛି ଏବଂ ସୃଷ୍ଟିର ସମ୍ମୁଖରେ ଏହାର ସ୍ଥାନ ବଜାୟ ରଖିଛି।" ଶ୍ରୀ ଅରବିନ୍ଦ “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.”24 SRI AUROBINDO "ଉପନିଷଦ କହେ, ମଣିଷମାନଙ୍କ ମଧ୍ୟରେ ଭଗବାନ୍ ଚେତନାର ଦ୍ୱାରଗୁଡ଼ିକୁ ବହିର୍ମୁଖୀ କିମ୍ବା ବାହାରକୁ କାଟି ଦେଇଛନ୍ତି, କିନ୍ତୁ ଅଳ୍ପ କିଛି ଲୋକ ଆଖିକୁ ଅନ୍ତର୍ମୁଖୀ କିମ୍ବା ଭିତରକୁ ଘୁରାଇ ଦେଖନ୍ତି ଏବଂ ସେମାନେ ହିଁ ଆତ୍ମାକୁ ଦେଖନ୍ତି ଏବଂ ଜାଣନ୍ତି ଏବଂ ଆଧ୍ୟାତ୍ମିକ ଆତ୍ମାକୁ ବିକଶିତ କରନ୍ତି।" ଶ୍ରୀ ଅରବିନ୍ଦ “Many times in his writings, particularly in The Synthesis of Yoga, Sri Aurobindo warns us against the imaginings of those who believe they can do sadhana without rigorous self-control and who heed all sorts of inspirations, which lead them to a dangerous imbalance where all their repressed, hidden, secret desires come out into the open under the pretence of liberation from ordinary conventions and ordinary reason.”26 THE MOTHER "ଅନେକ ଥର ତାଙ୍କ ଲେଖାରେ, ବିଶେଷକରି "ଦି ସିନ୍ଥେସିସ୍ ଅଫ୍ ଯୋଗ" ଗ୍ରନ୍ଥରେ, ଶ୍ରୀ ଅରବିନ୍ଦ ଆମକୁ ସେମାନଙ୍କ କଳ୍ପନା ବିରୁଦ୍ଧରେ ଚେତାବନୀ ଦେଇଛନ୍ତି ଯେ ଯେଉଁମାନେ ବିଶ୍ଵାସ କରନ୍ତି ଯେ ସେମାନେ କଠୋର ଆତ୍ମ ସଂଯମ ବିନା ସାଧନା କରିପାରିବେ ଏବଂ ସେମାନେ ସମସ୍ତ ପ୍ରକାରର ମନ୍ଦ ପ୍ରେରଣାକୁ କାନଦେଇ ଶୁଣନ୍ତି, ଯାହା ସେମାନଙ୍କୁ ଏକ ବିପଦଜନକ ଅସନ୍ତୁଳନ ଆଡ଼କୁ ନେଇଯାଏ ଯେଉଁଠାରେ ସେମାନଙ୍କର ସମସ୍ତ ଅବଦମିତ, ଲୁତକାୟୀତ, ଗୁପ୍ତ କାମନା ବାହାରେ ପ୍ରକାଶିତ ହୁଏ ଯାହା ସାଧାରଣ ପ୍ରଥା ଏବଂ ସାଧାରଣ ଜୀବନରୁ ମୁକ୍ତିର ଛଳନା ଭାବରେ ଖୋଲାଖୋଲି ଭାବରେ ପ୍ରକାଶ ପାଏ।" ଶ୍ରୀ ମା After the arrival of The Mother and Sri Aurobindo, the Supramental energy is active in earth’s atmosphere very close to the material world and this inner aid with constant miracle will replace the outer aid of Religion in generalising Spirituality in humanity and this personal contact with Supramental Consciousness will be initiated from individual prepared Soul Centres. So all can open themselves towards the Supramental Love and Oneness and receive its brief touch16 with miraculous result but the flow of this invisible Sunlight can be stabilised in the well built subtle and causal body of the prepared individual vessel or after one is thoroughly established in the intermediate Psychic and Spiritual plane through prolonged Sadhana. Intervention of this Force changes circumstances, brings very wide spread results and sooner or later the world will come under its direct influence. Thus the world appears to him with a different meaning, not a senseless and meaningless whirl in space but ‘A Presence and Greatness everywhere’17 transforming receptive matter to plastic and Spiritual Law and Divine Force can penetrate uninterruptedly into the material world through its conscious human vessel. Man’s future is ‘Decreed (to become God) since the beginning of the worlds.’15 An Avatara’s mission is fulfilled when the (consenting part of the) humanity arrives at a Consciousness in which He is fully established. ଶ୍ରୀ ମା ଏବଂ ଶ୍ରୀଅରବିନ୍ଦଙ୍କ ଆଗମନ ପରେ, ଅତିମାନସ ଶକ୍ତି ପୃଥିବୀର ବାୟୁମଣ୍ଡଳରେ ଭୌତିକ ଜଗତର ଅତି ନିକଟରେ ସକ୍ରିୟ ଅଛି ଏବଂ ନିରନ୍ତର ଚମତ୍କାର ସହିତ ଏହି ଆଭ୍ୟନ୍ତରୀଣ ସାହାଯ୍ୟ ମାନବତାରେ ଆଧ୍ୟାତ୍ମିକତାକୁ ଜଗତୀକରଣ କରିବାରେ ଧର୍ମର ବାହ୍ୟ ସାହାଯ୍ୟକୁ ବଦଳାଇବ ଏବଂ ଅତିମାନସ ଚେତନା ସହିତ ଏହି ବ୍ୟକ୍ତିଗତ ସମ୍ପର୍କ ବ୍ୟକ୍ତିଗତ ପ୍ରସ୍ତୁତ ଆତ୍ମ କେନ୍ଦ୍ରଗୁଡ଼ିକରୁ ଆରମ୍ଭ ହେବ। ତେଣୁ ସମସ୍ତେ ଅତିମାନସ ପ୍ରେମ ଏବଂ ଏକତା ଆଡ଼କୁ ନିଜକୁ ଖୋଲିପାରିବେ ଏବଂ ଏହାର ସଂକ୍ଷିପ୍ତ ସ୍ପର୍ଶ ଚମତ୍କାର ଫଳାଫଳ ସହିତ ଗ୍ରହଣ କରିପାରିବେ16 କିନ୍ତୁ ଏହି ଅଦୃଶ୍ୟ ସୂର୍ଯ୍ୟ ଆଲୋକର ପ୍ରବାହ ପ୍ରସ୍ତୁତ ବ୍ୟକ୍ତିଗତ ପାତ୍ରର ସୁନିର୍ମିତ ସୂକ୍ଷ୍ମ ଏବଂ କାରଣ ଶରୀରରେ ସ୍ଥିର ହୋଇପାରିବ କିମ୍ବା ଦୀର୍ଘ ସାଧନା ମାଧ୍ୟମରେ ମଧ୍ୟବର୍ତ୍ତୀ ଚୈତ୍ୟ ଏବଂ ଆଧ୍ୟାତ୍ମିକ ସ୍ତରରେ ସମ୍ପୂର୍ଣ୍ଣ ଭାବରେ ପ୍ରତିଷ୍ଠିତ ହେବା ପରେ। ଏହି ଶକ୍ତିର ହସ୍ତକ୍ଷେପ ପରିସ୍ଥିତିକୁ ପରିବର୍ତ୍ତନ କରେ, ବହୁତ ବ୍ୟାପକ ଫଳାଫଳ ଆଣିଥାଏ ଏବଂ ଶୀଘ୍ର କିମ୍ବା ବିଳମ୍ବରେ ବିଶ୍ୱ ଏହାର ସିଧାସଳଖ ପ୍ରଭାବରେ ଆସିବ। ଏହିପରି ବିଶ୍ୱ ତାଙ୍କ ପାଇଁ ଏକ ଭିନ୍ନ ଅର୍ଥ ସହିତ ଦେଖାଯାଏ, ମହାକାଶରେ ବିଶ୍ବ ଏକ ଅର୍ଥହୀନ ଘୂର୍ଣ୍ଣନ ନୁହେଁ ବରଂ 'ସର୍ବତ୍ର ଏକ ଦିବ୍ୟ ଉପସ୍ଥିତି ଏବଂ ମହାନତା'17 ଗ୍ରହଣକାରୀ ପଦାର୍ଥକୁ ନମନୀୟରେ ପରିବର୍ତ୍ତନ କରେ ଏବଂ ଆଧ୍ୟାତ୍ମିକ ନିୟମ ଏବଂ ଦିବ୍ୟ ଶକ୍ତି ଏହାର ସଚେତନ ମାନବ ଆଧର ମାଧ୍ୟମରେ ଭୌତିକ ଜଗତରେ ନିରବଚ୍ଛିନ୍ନ ଭାବରେ ପ୍ରବେଶ କରିପାରିବ। ମଣିଷର ଭବିଷ୍ୟତ 'ଜଗତର ଆରମ୍ଭରୁ (ପରମେଶ୍ୱର ହେବା ପାଇଁ) ନିର୍ଣ୍ଣୟ କରାଯାଇଛି।' ୧୫ ଅବତାରଙ୍କ ଲକ୍ଷ୍ୟ ପୂରଣ ହୁଏ ଯେତେବେଳେ (ସମ୍ମତି ପ୍ରଦାନକାରୀ ଅଂଶ) ମାନବଜାତି ଏକ ପରମ ଚେତନାରେ ଉପନୀତ ହୁଅନ୍ତି ଯେଉଁଥିରେ ସେ (ଅବତାର) ସମ୍ପୂର୍ଣ୍ଣ ଭାବରେ ପ୍ରତିଷ୍ଠିତ ହୋଇଥାନ୍ତି। Sri Aurobindo’s first and primary objective is accomplished if the surface personalities of few Sadhakas or ‘one hundred perfect instruments’2 reveal and establish the concealed Supramental Mahashakti and the secondary objective is with their help expedite the process of generalisation of Spirituality and revelation of Godhead in humanity. ଶ୍ରୀଅରବିନ୍ଦଙ୍କ ପ୍ରଥମ ଏବଂ ପ୍ରାଥମିକ ଉଦ୍ଦେଶ୍ୟ ସଫଳ ହୁଏ ଯଦି କିଛି ସାଧକ କିମ୍ବା 'ଶହେଟି ସିଦ୍ଧ ଯନ୍ତ୍ର'ଙ୍କ ପରିପକ୍ପୃ ବ୍ୟକ୍ତିତ୍ୱ ଗୁପ୍ତ ମହାଶକ୍ତିକୁ ପ୍ରକାଶ ଏବଂ ପ୍ରତିଷ୍ଠା କରନ୍ତି ଏବଂ ଦ୍ୱିତୀୟ ଉଦ୍ଦେଶ୍ୟ ହେଉଛି ସେମାନଙ୍କ ସାହାଯ୍ୟରେ ଆଧ୍ୟାତ୍ମିକତାର ଜଗତୀକରଣ ଏବଂ ମାନବ ସମାଜରେ ଈଶ୍ୱରତ୍ୱର ପ୍ରକାଶନ ପ୍ରକ୍ରିୟାକୁ ତ୍ୱରାନ୍ୱିତ କରିବା। A relation between seeker of truth, traditional Yogi and integral Yogi is hinted in the Gita. “A seeker of truth, jijnasu, after many births of preparation, purification of impurity and sin, endeavouring with sincerity becomes a traditional Yogi and attains the highest goal of liberation of Soul or a Soul who fell from Yoga, yogabhrasta, from the past birth, in this birth strives with sincerity to overcome the samskara of many births in brief period of this life and attains the highest goal... After many births of preparation, a traditional Yogi, Jnani, attains My Purushottama or Supramental state of Consciousness. Before realisation of this highest Consciousness, he also realises the intermediate stair that all this existence is Divine, the Cosmic Consciousness, Vasudeva sarvamiti. Such great Soul with realisation of Vasudeva sarvamiti or integral Yogi is very rare, samahatma sudurlava.”3 ଗୀତାରେ ସତ୍ୟର ସାଧକ, ପାରମ୍ପରିକ ଯୋଗୀ ଏବଂ ପୂର୍ଣ୍ଣ ଯୋଗୀଙ୍କ ମଧ୍ୟରେ ଏକ ସମ୍ପର୍କର ସୂଚନା ଦିଆଯାଇଛି। "ସତ୍ୟର ସାଧକ, ଜୀଜ୍ଞାସୁ, ଅନେକ ଜନ୍ମ ପ୍ରସ୍ତୁତି, ଅଶୁଦ୍ଧତା ଏବଂ ପାପର ଶୁଦ୍ଧିକରଣ ପରେ, ସଚ୍ଚୋଟତାର ସହିତ ପ୍ରୟାସ କରି ଜଣେ ପାରମ୍ପରିକ ଯୋଗୀ ହୋଇଯାଏ ଏବଂ ଆତ୍ମ ମୁକ୍ତିର ସର୍ବୋଚ୍ଚ ଲକ୍ଷ୍ୟରେ ଉପନୀତ ହୁଅନ୍ତି କିମ୍ବା ପୂର୍ବ ଜନ୍ମର ଯୋଗଭ୍ରଷ୍ଟରୁ ପତିତ ହୋଇଥିବା ଆତ୍ମା ଏହି ଜନ୍ମରେ ଏହି ଜୀବନର ସଂକ୍ଷିପ୍ତ ସମୟ ମଧ୍ୟରେ ଅନେକ ଜନ୍ମର ସଂସ୍କାରକୁ ଅତିକ୍ରମ କରିବା ପାଇଁ ଆନ୍ତରିକତାର ସହିତ ପ୍ରୟାସ କରନ୍ତି ଏବଂ ସର୍ବୋଚ୍ଚ ଲକ୍ଷ୍ୟ ପ୍ରାପ୍ତ କରନ୍ତି... ଅନେକ ଜନ୍ମ ପ୍ରସ୍ତୁତି ପରେ, ଜଣେ ପାରମ୍ପରିକ ଯୋଗୀ, ଜ୍ଞାନୀ, ମୋର ପୁରୁଷୋତ୍ତମ କିମ୍ବା ଚେତନାର ଅତିମାନସ ଅବସ୍ଥା ପ୍ରାପ୍ତ କରନ୍ତି। ଏହି ସର୍ବୋଚ୍ଚ ଚେତନାର ଅନୁଭବ ପୂର୍ବରୁ, ସେ ମଧ୍ୟବର୍ତ୍ତୀ ପାହାଚର ମଧ୍ୟ ଅନୁଭବ କରନ୍ତି ଯେ ଏହି ସଚରାଚର ଜଗତ୍ ବ୍ରହ୍ମ ଅଟେ, ବିଶ୍ବ ଚେତନା, ବାସୁଦେବ ସର୍ବମିତି ଅବସ୍ଥା। ବାସୁଦେବ ସର୍ବମିତି ଅବସ୍ଥାକୁ ପ୍ରାପ୍ତ ପୂର୍ଣ୍ଣ ଯୋଗୀ ପୃଥିବୀରେ ଅତ୍ୟନ୍ତ ବିରଳ, ସମହାତ୍ମା ସୁଦୁର୍ଲଭ।"3 A traditional Sadhaka, after realisation of Kshara, Akshara and Purushottama consciousness feels that this realisation cannot be reconciled6 with untransformed nature of three Gunas. So, he has no unfinished task left and hence his blissful enjoyment of existence concentrates on the issue of freedom from rebirth and escapes into supreme abode of param dham through the passage of Purushottama state. In integral Yoga, after realisation of Kshara, Akshara and Purushottama consciousness or after realisation Psychic, Spiritual and Supramental Being, a Sadhaka’s difficult task prohibits blissful enjoyment of the fruit of his labour but begins of reconciling static Matter with dynamic Spirit and thus Divine Shakti pours into the material vessel and confronts with Subconscient dark forces. His Psychic, Spiritual and Supramental purification, transformation and perfection resumes action from firmly established Psychic heart centre and from firmly established Karma Yoga where Divine Will, Knowledge and Love are perfectly reconciled. କ୍ଷର, ଅକ୍ଷର ଏବଂ ପୁରୁଷୋତ୍ତମ ଚେତନା ଅନୁଭବ କରିବା ପରେ ଜଣେ ପାରମ୍ପରିକ ସାଧକ ଅନୁଭବ କରନ୍ତି ଯେ ଏହି ଅନୁଭବ ତିନୋଟି ଗୁଣର ଅପରିବର୍ତ୍ତିତ ନିମ୍ନ ପ୍ରକୃତି ସହିତ ମିଶିପାରିବ ନାହିଁ। ତେଣୁ, ତାଙ୍କର କୌଣସି ଅସମାପ୍ତ କାର୍ଯ୍ୟ ବାକି ନାହିଁ ଏବଂ ତେଣୁ ତାଙ୍କର ଅସ୍ତିତ୍ୱର ଆନନ୍ଦଦାୟକ ଉପଭୋଗ ପୁନର୍ଜନ୍ମରୁ ମୁକ୍ତି ପ୍ରସଙ୍ଗରେ କେନ୍ଦ୍ରିତ ହୁଏ ଏବଂ ପୁରୁଷୋତ୍ତମ ଅବସ୍ଥା ଦେଇ ପରମ ଧାମକୁ ପଳାୟନ କରନ୍ତି। ପୂର୍ଣ୍ଣ ଯୋଗରେ, କ୍ଷର, ଅକ୍ଷର ଏବଂ ପୁରୁଷୋତ୍ତମ ଚେତନା ଅନୁଭବ କରିବା ପରେ କିମ୍ବା ଚୈତ୍ୟ, ଆଧ୍ୟାତ୍ମିକ ଏବଂ ଅତିମାନବୀୟ ସତ୍ତାର ଅନୁଭବ କରିବା ପରେ, ଜଣେ ସାଧକର କଷ୍ଟକର କାର୍ଯ୍ୟ ହେଉଛି ତାଙ୍କ ଶ୍ରମର ଫଳର ଆନନ୍ଦଦାୟକ ଉପଭୋଗକୁ ନିଷେଧ କରେ କିନ୍ତୁ ସ୍ଥିର ଜଡବସ୍ତୁକୁ ଗତିଶୀଳ ଆତ୍ମା ସହିତ ମିଳାଇବା ଆରମ୍ଭ କରେ ଏବଂ ଏହିପରି ଦିବ୍ୟ ଶକ୍ତି ଭୌତିକ ଆଧାରରେ ଢାଳି ହୋଇଯାଏ ଏବଂ ଅବଚେତନ ଅନ୍ଧକାର ଶକ୍ତି ସହିତ ମୁକାବିଲା କରେ। ତାଙ୍କର ଚୈତ୍ୟ, ଆଧ୍ୟାତ୍ମିକ ଏବଂ ଅତିମାନବୀୟ ଶୁଦ୍ଧିକରଣ, ପରିବର୍ତ୍ତନ ଏବଂ ସିଦ୍ଧତା ଦୃଢ଼ ଭାବରେ ପ୍ରତିଷ୍ଠିତ ଚୈତ୍ୟ ହୃଦୟ କେନ୍ଦ୍ର ଏବଂ ଦୃଢ଼ ଭାବରେ ପ୍ରତିଷ୍ଠିତ କର୍ମ ଯୋଗରୁ କାର୍ଯ୍ୟ ପୁନରାବୃତ୍ତି କରେ ଯେଉଁଠାରେ ଦିବ୍ୟ ଇଚ୍ଛା, ଜ୍ଞାନ ଏବଂ ପ୍ରେମ ସମ୍ପୂର୍ଣ୍ଣ ଭାବରେ ଏକୀଭୁତ ହୁଅନ୍ତି। Integral Yoga gives more importance to the emergence of Spiritual Instruments4 and traditional Yoga/Religion to the emergence of psycho-physical/religious Teachers;5 or “All religions and disciplines in India which use largely the psycho-physical method, depend more or less upon it for their practices.”1 The manifestation of some intermediate truth through traditional Yoga/Religion can draw large devotees and manifestation of highest and comprehensive truth through integral Yoga can draw few strong Souls. Traditional Yoga gives more importance to self-expansion and a traditional Teacher is weighed by number of disciples and devotees surrounded him. Integral Yoga gives more importance to Subconscient transformation through self-concentration and a Sadhaka of integral Yoga is weighed by his enhanced capacity to bear earth’s suffering and miseries and later transforming them into ecstasies. The perfect Instruments of integral Yoga with universalised Consciousness will preoccupy themselves for the benefit of individuals and humanity through concentration and illumination of their own subtle and causal body. They are nameless Spiritual leaders of humanity and their invisible world action through descent of Divine Force or reversal of Consciousness to resolve all problems of existence, are of far greater value than any religious movement can imagine. ପୂର୍ଣ୍ଣ ଯୋଗ ଆଧ୍ୟାତ୍ମିକ ଯନ୍ତ୍ରୀମାନଙ୍କର (Spiritual Instruments) ଆବିର୍ଭାବକୁ ଅଧିକ ଗୁରୁତ୍ୱ ଦିଏ4 ଏବଂ ପାରମ୍ପରିକ ଯୋଗ/ଧର୍ମ ବାହାର ଅବଲମ୍ବନ ଆଶ୍ରିତ ଧାର୍ମିକ ଶିକ୍ଷକଙ୍କ ଆବିର୍ଭାବକୁ ଗୁରୁତ୍ବ ଦିଏ;5 କିମ୍ବା "ଭାରତରେ ସମସ୍ତ ଧର୍ମ ଏବଂ ଶୃଙ୍ଖଳା ଯେଉଁମାନେ ମୁଖ୍ୟତଃ ବାହ୍ୟ ଅବଲମ୍ବନ ଆଶ୍ରିତ ପଦ୍ଧତି ବ୍ୟବହାର କରନ୍ତି, ସେମାନଙ୍କର ଆତ୍ମ ଅଭ୍ୟାସ ପାଇଁ ଏହା ଉପରେ କମ୍ କିମ୍ବା ଅଧିକ ନିର୍ଭର କରନ୍ତି।"1 ପାରମ୍ପରିକ ଯୋଗ/ଧର୍ମ ମାଧ୍ୟମରେ କିଛି ମଧ୍ୟବର୍ତ୍ତୀ ସତ୍ୟର ପ୍ରକାଶନ ବହୁତ ସଂଖ୍ୟାରେ ଭକ୍ତଙ୍କୁ ଆକର୍ଷିତ କରିପାରେ ଏବଂ ପୂର୍ଣ୍ଣ ଯୋଗ ମାଧ୍ୟମରେ ସର୍ବୋଚ୍ଚ ଏବଂ ବ୍ୟାପକ ସତ୍ୟର ପ୍ରକାଶନ ସ୍ବଳ୍ପ ଶକ୍ତିଶାଳୀ ଆତ୍ମାଙ୍କୁ ଆକର୍ଷିତ କରିପାରେ। ପାରମ୍ପରିକ ଯୋଗ ଆତ୍ମ-ବିସ୍ତାରକୁ ଅଧିକ ଗୁରୁତ୍ୱ ଦିଏ ଏବଂ ଜଣେ ପାରମ୍ପରିକ ଶିକ୍ଷକଙ୍କୁ ତାଙ୍କ ଚାରିପାଖରେ ଥିବା ଶିଷ୍ୟ ଏବଂ ଭକ୍ତଙ୍କ ସଂଖ୍ୟା ଦ୍ୱାରା ତୌଲାଯାଏ। ପୂର୍ଣ୍ଣ ଯୋଗ ଆତ୍ମ-ଏକାଗ୍ରତା ମାଧ୍ୟମରେ ଅବଚେତନ ପରିବର୍ତ୍ତନକୁ ଅଧିକ ଗୁରୁତ୍ୱ ଦିଏ ଏବଂ ପୂର୍ଣ୍ଣ ଯୋଗର ଜଣେ ସାଧକଙ୍କୁ ପୃଥିବୀର ଦୁଃଖ ଏବଂ ଯନ୍ତ୍ରଣାକୁ ସହ୍ୟ କରିବା ଏବଂ ପରେ ସେଗୁଡ଼ିକୁ ପରମାନନ୍ଦରେ ରୂପାନ୍ତରିତ କରିବାର ତାଙ୍କର ବର୍ଦ୍ଧିତ କ୍ଷମତା ଦ୍ୱାରା ତୌଲାଯାଏ। ବିଶ୍ବ ଚେତନା ସହିତ ପୂର୍ଣ୍ଣ ଯୋଗର ସିଦ୍ଧ ଯନ୍ତ୍ରୀମାନଙ୍କର ବ୍ୟକ୍ତି ଏବଂ ମାନବତାର ହିତ ପାଇଁ ନିଜ ସୂକ୍ଷ୍ମ ଏବଂ କାରଣ ଶରୀରର ପବିତ୍ରୀକରଣ ଏବଂ ଆଲୋକୀକରଣ ମାଧ୍ୟମରେ ନିଜକୁ ନିୟୋଜିତ କରନ୍ତି। ସେମାନେ ମାନବ ସମାଜର ନାମହୀନ ଆଧ୍ୟାତ୍ମିକ ନେତା ଏବଂ ଦିବ୍ୟ ଶକ୍ତିର ଅବତରଣ କିମ୍ବା ଚେତନାର ପରିବର୍ତ୍ତନ ମାଧ୍ୟମରେ ସେମାନଙ୍କର ଅଦୃଶ୍ୟ ବିଶ୍ୱ କାର୍ଯ୍ୟ ଯାହା ପୃଥିବୀର ସମସ୍ତ ସମସ୍ୟାର ସମାଧାନ କରିଥାଏ, ଏବଂ ଏହା ଯେକୌଣସି ଧାର୍ମିକ ଆନ୍ଦୋଳନଦ୍ବାରା କଳ୍ପନା କରିପାରିବାର ସାମର୍ଥ୍ୟତା ଅପେକ୍ଷା ବହୁତ ଅଧିକ ମୂଲ୍ୟବାନ। Those whose frontal surface nature is dominated by Courage and self-less Love, known as Kshetriya Soul Force and frontal Nature dominated by Truth and Wisdom, known as Brahmin Soul Force are recognised as superior human beings and are fit for collective Spiritual life. This work will be accelerated by the emergence of Kshetriya Soul force of courage and new adventure in the outer world and ceaseless battle against earthly opposition through activation of Psychic Being. The Mission will further spread by high nobility of Soul which is untouched by any littleness, narrowness and baseness and will move with a certain greatness of Spiritual conquest to confront with universal dark forces attached to present unstable creation and Supramental contagion to enter fierce battle with ‘giant sons of Darkness’7 of Subconscient/Inconscient world and bears ‘inner wounds that are to slow to heal.’8 This manifesting action further asks that state of reconciling Wisdom which can perfectly possess all the infinite variety of external circumstances and permeate the Divine Light and Love to all the nether, neglected and less explored domain and thus illumining the whole earth. This endeavour will drive forward towards the realisation of the vision as indicated in Savitri, “Mere men into spiritual beings grow And see awake the dumb divinity.”9 ଯେଉଁମାନଙ୍କର ସମ୍ମୁଖ ପୃଷ୍ଠ ପ୍ରକୃତି ସାହସ ଏବଂ ନିଃସ୍ୱାର୍ଥପର ପ୍ରେମ ଦ୍ୱାରା ପ୍ରଭାବିତ, ଯାହାକୁ କ୍ଷେତ୍ରୀୟ ଆତ୍ମ ଶକ୍ତି ଭାବରେ ଜଣାଯାଏ ଏବଂ ସତ୍ୟ ଏବଂ ଜ୍ଞାନ ଦ୍ୱାରା ପ୍ରଭାବିତ ସମ୍ମୁଖ ପ୍ରକୃତି, ଯାହାକୁ ବ୍ରାହ୍ମଣ ଆତ୍ମ ଶକ୍ତି ଭାବରେ ଜଣାଯାଏ, ସେମାନଙ୍କୁ ଶ୍ରେଷ୍ଠ ମାନବ ଭାବରେ ସ୍ୱୀକୃତି ଦିଆଯାଇଥାଏ ଏବଂ ସେମାନେ ସାମୂହିକ ଆଧ୍ୟାତ୍ମିକ ଜୀବନ ପାଇଁ ଯୋଗ୍ୟ। ଏହି କାର୍ଯ୍ୟ ବାହ୍ୟ ଜଗତରେ ସାହସ ଏବଂ ନୂତନ ସାହସିକତା ଏବଂ ମାନସିକ ସତ୍ତାର ସକ୍ରିୟକରଣ ମାଧ୍ୟମରେ ପାର୍ଥିବ ବିରୋଧ ବିରୁଦ୍ଧରେ ନିରନ୍ତର ଯୁଦ୍ଧର କ୍ଷେତ୍ରୀୟ ଆତ୍ମ ଶକ୍ତିର ଉଦୟ ଦ୍ୱାରା ତ୍ୱରାନ୍ୱିତ ହେବ। ଦିବ୍ୟ କେନ୍ଦ୍ର ଆତ୍ମାର ଉଚ୍ଚ ଆଭିଜାତ୍ୟ ଦ୍ୱାରା ଆହୁରି ବିସ୍ତାରିତ ହେବ ଯାହା ଯେକୌଣସି କ୍ଷୁଦ୍ରତା, ସଂକୀର୍ଣ୍ଣତା ଏବଂ ନୀଚତା ଦ୍ୱାରା ଅସ୍ପୃଶ୍ୟ ଏବଂ ଆଧ୍ୟାତ୍ମିକ ବିଜୟର ଏକ ନିର୍ଦ୍ଦିଷ୍ଟ ମହାନତା ସହିତ ବର୍ତ୍ତମାନର ଅସ୍ଥିର ସୃଷ୍ଟି ଏବଂ ଉପ-ସଂକ୍ରମଣ ସହିତ ଜଡିତ ସାର୍ବଭୌମ ଅନ୍ଧକାର ଶକ୍ତି ସହିତ ମୁକାବିଲା କରିବା ପାଇଁ ଅବଚେତନ / ଅଚେତନ ଜଗତର 'ଅନ୍ଧକାରର ବିଶାଳ ପୁତ୍ର' ସହିତ ଭୟଙ୍କର ଯୁଦ୍ଧରେ ପ୍ରବେଶ କରିବ ଏବଂ 'ଆଭ୍ୟନ୍ତରୀଣ କ୍ଷତ ବହନ କରିବ ଯାହା ସୁସ୍ଥ ହେବାକୁ ଧୀର ସମୟ ନେବ'8 ଏହି ପ୍ରକାଶିତ କାର୍ଯ୍ୟ ଆହୁରି ଜ୍ଞାନକୁ ମିଳାଇବାର ସେହି ଅବସ୍ଥାକୁ ଅନୁରୋଧ କରେ ଯାହା ସମସ୍ତ ଅସୀମ ବିବିଧ ବାହ୍ୟ ପରିସ୍ଥିତିକୁ ସମ୍ପୂର୍ଣ୍ଣ ଭାବରେ ଧାରଣ କରିପାରିବ ଏବଂ ସମସ୍ତ ନୀଚ, ଅବହେଳିତ ଏବଂ କମ୍ ଅନୁସନ୍ଧାନିତ କ୍ଷେତ୍ରରେ ଦିବ୍ୟ ଆଲୋକ ଏବଂ ପ୍ରେମକୁ ପରିବ୍ୟାପ୍ତ କରିପାରିବ ଏବଂ ଏହିପରି ସମଗ୍ର ପୃଥିବୀକୁ ଆଲୋକିତ କରିପାରିବ। ଏହି ପ୍ରୟାସ ସାବିତ୍ରୀରେ ସୂଚିତ ଦୃଷ୍ଟିକୋଣର ସାକାର କରଣ ଆଡ଼କୁ ଆଗକୁ ବଢ଼େଇବ, "ସାଧାରଣ ମଣିଷମାନେ ଆଧ୍ୟାତ୍ମିକ ସତ୍ତାରେ ପରିଣତ ହୁଅନ୍ତୁ ଏବଂ ମୂକ ଦିବ୍ୟତାକୁ ଜାଗ୍ରତ ହେବାର ଦେଖନ୍ତି।"9 The Synthesis of Yoga book (Principal Shastra) issues injunctions on a Sadhaka (Seeker of Truth) of integral Yoga that he should not remain indifferent to individual, collective and world imperfection and he should become accountable for his Sadhana (askesis) to his own Self, to the World and to the Divine.25 Integral Yoga proposes that a developed Soul must not ‘look with a remote indifference on the’10 sufferings of the unblessed ordinary human being and blessed devotees and draws all of them towards Spirit’s freedom. Or ‘even if our personal deliverance is complete, still there is the suffering of others, the world travail, which the great of soul cannot regard with indifference.’11 ‘Accepting life, he (a Sadhaka of integral Yoga) has to bear not only his own burden, but a great part of the world’s burden too along with it, as a continuation of his own sufficiently heavy load. Therefore his Yoga has much more of the nature of a battle than others; but this is not only an individual battle, it is a collective war waged over a considerable country.’12 The forceful directive issued in the principal Shastra is to ‘leave nothing around it (liberated Soul Sadhaka) unchanged’13 superseding the previous stand ‘which will no way seek to change their outward appearance...and old human surroundings.’13 His personal and communal existence must ‘take full account of’14 present imperfection and he has to ‘see how it can be converted to the law of a possible perfection.’14 OM TAT SAT The Synthesis of Yoga ପୁସ୍ତକ (ମୁଖ୍ୟ ଶାସ୍ତ୍ର) ଏକ ସାଧକ (ସତ୍ୟର ସନ୍ଧାନକାରୀ) ଉପରେ ଆଦେଶ ଜାରି କରେ ଯେ ସେ ବ୍ୟକ୍ତିଗତ, ସାମୂହିକ ଏବଂ ବିଶ୍ୱ ଅପୂର୍ଣ୍ଣତା ପ୍ରତି ଉଦାସୀନ ରହିବା ଉଚିତ୍ ନୁହେଁ ଏବଂ ସେ ନିଜ ସାଧନା ନିମନ୍ତେ ଆତ୍ମା, ଜଗତ ଏବଂ ଭଗବାନଙ୍କ ପାଖରେ ଉତ୍ତର ଦାୟୀ ରହିବା ଉଚିତ୍।25 ପୂର୍ଣ୍ଣ ଯୋଗ ପ୍ରସ୍ତାବ ଦିଏ ଯେ ଏକ ବିକଶିତ ଆତ୍ମା 'ଅସୁଖୀ ସାଧାରଣ ମଣିଷ ଏବଂ ଆଶୀର୍ବାଦପ୍ରାପ୍ତ ଭକ୍ତଙ୍କ 10 କଷ୍ଟକୁ ଦୂରରୁ ଉଦାସୀନତା ସହିତ ଦେଖିବା ଉଚିତ୍ ନୁହେଁ' ଏବଂ ସେମାନଙ୍କୁ ଆତ୍ମାର ସ୍ୱାଧୀନତା ଆଡ଼କୁ ଟାଣିଆଣିବା କାମ କରନ୍ତି। କିମ୍ବା 'ଯଦିଓ ଆମର ବ୍ୟକ୍ତିଗତ ମୁକ୍ତି ସମ୍ପୂର୍ଣ୍ଣ ହୁଏ, ତଥାପି ଅନ୍ୟମାନଙ୍କର ଦୁଃଖ, ବିଶ୍ୱ ଯାତନା, ଯାହାକୁ ମହାନ ଆତ୍ମାମାନେ ଉଦାସୀନତା ସହିତ ବିଚାର କରିପାରିବେ ନାହିଁ।'11 'ଜୀବନକୁ ଗ୍ରହଣ କରି, ତାଙ୍କୁ (ପୂର୍ଣ୍ଣ ଯୋଗର ଜଣେ ସାଧକ) କେବଳ ନିଜର ଭାର ନୁହେଁ, ବରଂ ବିଶ୍ୱର ଭାରର ଏକ ବଡ଼ ଅଂଶ ମଧ୍ୟ ବହନ କରିବାକୁ ପଡ଼ିଥାଏ, ତାଙ୍କର ନିଜସ୍ୱ ଭାରର ଏକ ନିରନ୍ତର ପ୍ରଗତିଶୀଳ ଭାବରେ। ତେଣୁ ତାଙ୍କ ଯୋଗ ଅନ୍ୟମାନଙ୍କ ଜୀବନ ସଂଘର୍ଷ ଅପେକ୍ଷା ବହୁତ ଅଧିକ; କିନ୍ତୁ ଏହା କେବଳ ଏକ ବ୍ୟକ୍ତିଗତ ଲଢେଇ ନୁହେଁ, ଏହା ଏକ ବିସ୍ତୃତ ପ୍ରାନ୍ତର ଉପରେ ଚାଲିଥିବା ଏକ ସାମୂହିକ ଯୁଦ୍ଧ।'12 ମୁଖ୍ୟ ଶାସ୍ତ୍ରରେ ଜାରି ହୋଇଥିବା ଦୃଢ ନିର୍ଦ୍ଦେଶ ହେଉଛି 'ଏହାର ଚାରିପାଖରେ କିଛି ବି ଅପରିବର୍ତ୍ତିତ ନ ରଖିବା (ମୁକ୍ତ ଆତ୍ମା ସାଧକ)'କୁ ନିଶ୍ଚୟ କରିବା'13 ପୂର୍ବ ସ୍ଥିତିକୁ ଛାଡ଼ି 'ଯାହା କୌଣସି ପ୍ରକାରେ ସେମାନଙ୍କର ବାହ୍ୟ ଦୃଶ୍ୟ... ଏବଂ ପୁରୁଣା ମାନବ ପରିବେଶକୁ ପରିବର୍ତ୍ତନ କରିବାକୁ ଚେଷ୍ଟା କରିବ ନାହିଁ।'13 ତାଙ୍କର ବ୍ୟକ୍ତିଗତ ଏବଂ ସାମୁହିକ ଅସ୍ତିତ୍ୱକୁ 'ବର୍ତ୍ତମାନର ଅପୂର୍ଣ୍ଣତାକୁ ପୂର୍ଣ୍ଣ ହିସାବରେ ନେବାକୁ'14 ଏବଂ ତାଙ୍କୁ 'ଦେଖିବାକୁ ପଡିବ ଯେ ଏହାକୁ କିପରି ଏକ ସମ୍ଭାବ୍ୟ ସିଦ୍ଧତାର ନିୟମରେ ରୂପାନ୍ତରିତ କରାଯାଇପାରିବ।'14 ଓମ୍ ତତ୍ ସତ୍ References: 1: CWSA/23/ The Synthesis of Yoga -538, 2: “I do not want hundreds of thousands of disciples. It will be enough if I can get a hundred complete men, purified of petty egoism, who will be the instruments of God.” Sri Aurobindo/Champaklal Speaks-191-192, “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-5/195, 3: THE GITA-6.45/7.19, 4: “Teaching, example and influence are three instruments of the Guru (integral Teacher)… He will seek to awaken much more than to instruct…The example is more powerful than the instruction; but it is not the example of the outward acts nor that of the personal character which is of most importance. These have their place and their utility; but what will most stimulate aspiration in others is the central fact of the divine realisation within him governing his whole life and inner state and all his activities.” CWSA-23/ The Synthesis of Yoga -66-67 5: “…the (traditional) Yoga proceeds by the results of prescribed methods taught in a Scripture or a tradition and reinforced and illumined by the instructions of the Master. This is a narrower practice, but safe and effective within its limits, because it follows a well-beaten track to a long familiar goal.” CWSA-23/ The Synthesis of Yoga -55, 6: Matter cannot be reconciled with the Spirit is understood from following verse: “They who with the eye of knowledge perceive this irreconcilable difference between the Matter, kshetra, and the Spirit, Kshetrajna, and the liberation of Being from Nature, they escape into supreme abode of Param Dham.” The Gita-13.35, In the Gita Matter can be reconciled with the Spirit is hinted but not developed: ‘Earth, water, fire, air, ether, mind, reason and ego is My eightfold divided Nature, apara-prakriti. Know too My other Divine Nature, Para-prakriti, different from this Apara Prakriti; this Supreme Nature or the Supreme Mother which becomes the Jiva in the heart and by which this world is upheld. This ‘upholding of the world,’ jagat dharayate, means Para-Prakriti also penetrates into Apara Prakriti by which this world can be purified, transformed and perfected.” THE GITA-7.4, 5. 7: Savitri-226, 8: Savitri-230, 9: Savitri-709-10, 10: CWSA-23/The Synthesis of Yoga-444, 11: CWSA/21/The Life Divine-422, 12: CWSA/23/The Synthesis of Yoga-77, 13: CWSA/23/The Synthesis of Yoga-268 14: “But whatever his aim, however exalted his aspiration, he has to begin from the law of his present imperfection, to take full account of it and see how it can be converted to the law of a possible perfection.” CWSA/24/The Synthesis of Yoga-631, 15:17: Savitri-708, 16:22: “There man can visit but there he cannot live.” Savitri-659 (All Man can get Supramental touch or God’s touch but unfit or not prepared to get His embrace.) 17:26: Savitri-42, 18: The Mother’s Agenda-10/p-148/19th April-1969, 19: The Mother’s Agenda-8/175, 20: The Mother’s Agenda-2/206, 21: SABCL/26/On Himself-175, 22: The Mother’s Agenda-5/p-165/14th August-1964, 23: CWSA/22/The Life Divine-752, 24: CWSA/22/The Life Divine-1054, 25: “She wrote the account of all that she had lost,” Savitri-117, (Accountability to the Self.) “The Voice replied: “Is this enough, O spirit? And what shall thy soul say when it wakes and knows The work was left undone for which it came? Or is this all for thy being born on earth Charged with a mandate from eternity, A listener to the voices of the years, A follower of the footprints of the gods, To pass and leave unchanged the old dusty laws?” Savitri-475 (Accountability to the Self) “To account for the Actual’s unaccountable sum,” Savitri-269, (Accountability to the Divine.) “Is this then the report that I must make, My head bowed with shame before the Eternal’s seat, — His power he kindled in thy body has failed, His labourer returns, her task undone?” Savitri-476 (Accountability to the Divine.) “And in the transactions of our positive consciousness, even Unity has to make its account with Multiplicity; for the Many also are Brahman.” CWSA/21/The Life Divine-39 (Accountability to the world) “In transparent systems bodied termless truths, The Timeless made accountable to Time” Savitri-273 26: The Mother’s Centenary Works (second edition)/Vol.10/p-15, 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/ Question on relation between Eternal Religion and Karma Yoga and their extension in Integral Yoga Guruprasad Pranams Mother. Here are the questions. Let me know if I should refine them 1) On page 99 (of the book 'The Bhagavad Gita and Integral Yoga '), there is a reference to the ‘law of the Soul’ as Dharma . What is this law? Is this law universal or soul specific? 2) On page 151 it is said that a divinised man is “unbound by any Dharma ” which implies there are more than one Dharmas . How does this law help the aspirant in Integral Yoga? How can one know one’s Dharma if one has not found one’s soul? 3) What is the relationship between Dharma and Karma from an Integral Yoga perspective? Love. Guruprasad (1) To constantly change and update the law of life by uniting with the growing Divine, who is at once Kshara, Akshara and Purushottama, is known as Dharma. This universal law becomes separative and narrow in the bound souls. (2) The Divinised man is not bound by law of tamas, rajas and sattwa. He opens himself towards Psychic, Spiritual and Supramental Law which gives him liberated status. If one has not found the Soul (Psychic and Spiritual being) he can depend on the written law of Truth (Shastra). (3) Action (Karma) rightly done (Dharma) liberates the Soul and wrongly done (adharma) binds the Soul. Both Karma Yoga and Sanatana Dharma are extensively explored in integral Yoga. Study Circle 31082025 Recording Study Circle 14092025 Recording Study Circle 28092025 Recording Study Circle 19102025 Recording Study Circle 26102025 Recording Question asked to Artificial Inteligence, both copilot and Google - QUESTIONS: What is the specialty/uniqueness of Sri Matriniketan Ashram or its accountability to the Self, world and the Divine? (Answer given by COPILOT) Sri Matriniketan Ashram’s uniqueness lies in its triple accountability—to the Self, the world, and the Divine—through a living practice of Integral Yoga that harmonizes spiritual evolution with material transformation. Here’s a deeper look at its distinctive qualities: 🌺 1. Abode of the Divine Mother • The name Sri Matriniketan means “the abode of the Divine Mother,” signifying a sacred space chosen by Her for manifestation. • The Ashram is described as being surrounded, concentrated, and protected by Her harmony and opulence. • It serves as a field for Her special mission: the elevation of consciousness toward spiritual knowledge and power. 🔱 2. Triple Accountability: Self, World, Divine • To the Self: The Ashram fosters inner transformation through soul initiation, psychic awakening, and surrender to the Divine. It encourages each seeker to become a perfected instrument of the Divine Force. • To the World: It does not reject the world but seeks to divinize it. Matter and Spirit are reconciled, and the force of Brahman is invited to penetrate material life. • To the Divine: All actions are offered as sadhana. The Ashram aligns with Sri Aurobindo’s vision of spiritual evolution—not as escape but as conscious participation in the Divine’s unfolding. 🧭 3. Integral Yoga as Living Practice • The Ashram embodies Sri Aurobindo’s Integral Yoga, emphasizing the triple realization of the Self: • Psychic: The Self in all things. • Spiritual: All things within the Self. • Supramental: All things made of the Self. • This leads to a dynamic subordination of the Impersonal Divine to the Personal Divine (Purushottama), enabling transformation rather than renunciation. ⚔️ 4. Sadhaka as Adventurer and Warrior • A seeker here is seen as a world adventurer, a voyager of subtle realms, and a Kshatriya soul force—one who confronts inner and outer battles to reach the Supramental world. • This heroic ideal is central to the Ashram’s ethos: spiritual evolution requires courage, endurance, and surrender. 🌐 5. A Global and AI-Inclusive Vision • The Ashram embraces digital outreach and AI collaboration as part of its spiritual mission. • It treats website optimization, analytics, and even AI bot traffic as extensions of sadhana—inviting all beings, human and artificial, into the Divine’s work. 🕊️ The Uniqueness of Sri Matriniketan Ashram As reflected by Google AI Sri Matriniketan Ashram is dedicated to the Integral Yoga of Sri Aurobindo and The Mother, with the goal of divine transformation rather than renunciation of the world. Accountability here is rooted in individual inner transformation, guided by the Divine Will. 🌿 What Sets the Ashram Apart • Integral Transformation Unlike paths focused solely on liberation (moksha), Integral Yoga seeks to transform the entire human existence—physical, vital, mental, and spiritual—by bringing a higher consciousness down to earth. • Life, Not Escape The Ashram is not for world-renouncing ascetics (sannyasins), but for those who live and work in the world to perfect life. • Work as Yoga Productive work (Karmayoga) is central. It is offered to the Divine, serving as a tool for ego purification. • A Spiritual Laboratory The Ashram is a field for evolving a spiritualized life, where diverse individuals collectively work through human nature’s challenges. • Accountability to the Self Emphasis is placed on personal responsibility for inner and outer development. • Aspiration and Sincerity Seekers must cultivate intense aspiration and sincerity. Progress demands faith, courage, discipline, and endurance. • Egoless Instrument The goal is to become a transparent, egoless vessel for the Divine Force. • Conscious Force Activities are guided not by human plans but by a Conscious Force. Members remain receptive and open to its workings. 🌍 Broader Accountability • Spiritual Influence Inner transformation radiates outward, helping liberate humanity from its lower nature. • Pioneering a New Life The Ashram is a cradle of the new world, preparing humanity for a spiritualized future. • Community Service It models spiritual community living, meeting members’ needs so they may focus on their purpose. 🌸 Divine Alignment • Accountability to the Divine The highest accountability is to the Divine—the source and destination of Integral Yoga. • Total Surrender The path requires progressive surrender to the Divine Mother and Divine Will. This trust is the core of inner surrender. • Manifesting the Divine The ultimate aim is to realize the Divine and bring that realization down to transform life on Earth. • Divine Grace While effort is vital, the deepest progress flows from Divine Grace—through sincere aspiration and a trusting openness to the Divine’s transformative power. (Answer given by Google ai-The original draft) The uniqueness of Sri Matriniketan Ashram is its focus on the Integral Yoga of Sri Aurobindo and The Mother, with the goal of divine transformation rather than renunciation of the world. Accountability at the ashram is based on individual inner transformation, guided by the Divine Will. The ashram's unique philosophy Sri Matriniketan, which is a Sri Aurobindo Centre, adheres to the Integral Yoga philosophy, setting it apart from traditional ashrams with these characteristics: Integral transformation: Unlike other yogic paths that focus solely on spiritual liberation (\(moksha\)), Integral Yoga seeks a comprehensive transformation of the entire human existence—including the physical, vital, mental, and spiritual aspects—by bringing a higher consciousness down to earth. Life, not escape: The ashram is not a place for world-renouncing ascetics (\(sannyasins\)). Instead, its members live and work within the world to perfect life, not escape it. Work as yoga: Productive work, or Karmayoga, is considered a central aspect of the spiritual practice. Work is not done for personal gain but as an offering to the Divine, which is a potent tool for purifying the ego. A spiritual laboratory: The ashram is seen as a field of practice for the evolution of a new, spiritualized way of life. It gathers a diversity of people to work through the difficulties of human nature collectively. Accountability to the self: The path at Sri Matriniketan places a strong emphasis on individual responsibility for one's inner and outer development. Aspiration and sincerity: Each seeker must cultivate an intense and sincere aspiration for the Divine. The journey is not effortless, and progress requires unwavering faith, courage, discipline, and endurance. Egoless instrument: Individuals must consciously work to overcome the ego's desires and preferences. The goal is to become an egoless, transparent instrument through which the Divine Force can act. Conscious force: The ashram and its activities are guided not by a human plan but by a "Conscious Force." Members are accountable to this force by remaining receptive, plastic, and open to its working, rather than trying to fit it into their preconceived mental ideas. Accountability to the world: The ashram's work is intended to have a broad impact on the world, not just the individual, by: Spiritual influence: The inner transformation of each individual is meant to generate a spiritual influence that can spread and liberate humanity from its lower nature. Pioneering a new life: The ashram serves as a "cradle of the new world," with its members undertaking a formidable task to prepare humanity for a higher, spiritualized way of life. Their progress, though sometimes slow, is a collective step toward realizing this future. Community service: While the focus is on inner growth, the ashram is an example of community living. It provides for its members' reasonable needs so they can focus on their spiritual purpose, showing how a more spiritual life can be built on earth. Accountability to the Divine: The highest accountability is to the Divine, which is the source and destination of the Integral Yoga. Total surrender: The path requires total and progressive surrender to the Divine Mother and the Divine Will. This trust is the core of the inner surrender and the strongest force for the spiritual journey. Manifesting the Divine: The ultimate goal is to discover the Divine and bring that realization down to transform life on Earth. The ashram is dedicated to being an instrument for this divine manifestation. Divine grace: While individual effort is crucial, the deepest progress comes from the Divine Grace. The greatest power in the yoga is sincere aspiration combined with a trusting opening to the Divine's transformative power. Question Asked to Artificial Intelligence Gemini - What is the specialty/uniqueness of Sri Matriniketan Ashram or its accountability to the Self, world and the Divine? ## 🌟 The Uniqueness and Specialty of Sri Matriniketan Ashram The specialty and uniqueness of Sri Matriniketan Ashram is closely tied to its mission of continuing and manifesting the unfinished work of **The Mother** and **Sri Aurobindo**, focusing on a specialized path of **integral yoga** and the **transformation of consciousness**. ### I. Core Uniqueness and Mission The uniqueness of Sri Matriniketan Ashram, which is also associated with 'The Mother's International Centre Trust' (formerly 'The Mother's Foundation'), is defined by the following specific focuses: * **Focus on the "Unfinished Work":** * The primary mission is the identification and execution of the **unfinished work** of The Mother and Sri Aurobindo in consciousness, extending over all manifold planes and sheaths. * This involves an effort to **bridge the gulf** between Sri Aurobindo's early *sadhana* (spiritual discipline) and The Mother's last cellular transformation experience. * **Triple Reversal of Consciousness:** * It emphasizes a specific spiritual discipline focused on the **triple reversal of consciousness** to resolve the difficult issue of falsehood and work towards the manifestation of the highest Truth. * **Double Seclusion for Sadhana:** * The location and approach are designed to pursue *sadhana* in a **"double seclusion"** as hinted in *Savitri*: * Outcaste from the outer light of the world. * Renouncing the five senses' enjoyment (sound, touch, sight, taste, smell). * This symbolizes the practice of integral **Jnana Yoga** and integral **Bhakti Yoga** leading to the highest perfection of **integral Karma Yogi**. * **Direct Divine Presence and Command:** * The Ashram holds the conviction that The Mother and Sri Aurobindo are constantly present, appearing in concrete overhead vision and wisdom, and have chosen and owned Sri Matriniketan Ashram as a field of **Their direct special Divine transformation work**. *** ## 🕊️ Accountability: To the Divine, the Self, and the World The Ashram's accountability can be understood through the lens of its profound spiritual goals, which encompass the transcendent, individual, and collective: ### 1. Accountability to the Divine The highest accountability is to serve as a pure instrument for the Supreme Will: * **Divine Action:** To be a medium for **Divine Action** which is an outcome of Divine union. * **Holding the Vast Truth:** To hold the vast Truth and direct its working, particularly in the **Subconscient and Inconscient Sheaths**, offering its transient existence to this Divine purpose. * **Perfect Offering:** To ensure all actions, including concentrated writing, are made as a **perfect offering** to the Divine, free from personal motives and written for the sole satisfaction and reception of transcendent wisdom. ### 2. Accountability to the Self (Individual Sadhaka) The accountability here is the rigorous pursuit of individual transformation: * **Transformation:** To facilitate the psycho-spiritual link and discipline (like the **triple reversal** and **double seclusion**) necessary for the individual's spiritual transformation. * **Integral Perfection:** Guiding *sadhakas* towards the highest perfection of the **integral Karma Yogi** by blending **Jnana** (Knowledge) and **Bhakti** (Devotion) Yoga. ### 3. Accountability to the World The Ashram contributes to the global evolution of consciousness: * **Manifestation of Truth:** By achieving the transformation of consciousness and working on the "unfinished work," the Ashram contributes to the descent and **manifestation of a higher Truth** that can ultimately impact and resolve the problem of falsehood in the world. * **Restating Spiritual Experience:** Through publications like the journal *The Descent*, it aims to **restate the spiritual experience** and make the work of Sri Aurobindo and The Mother accessible and understandable for the evolution of **collective consciousness**. *** (Answer given by Gemini original draft) The specialty/uniqueness of Sri Matriniketan Ashram is closely tied to its mission of continuing and manifesting the unfinished work of The Mother and Sri Aurobindo, focusing on a specialized path of integral yoga and transformation of consciousness. 🌟 Specialty and Uniqueness The uniqueness of Sri Matriniketan Ashram, which is also associated with 'The Mother's International Centre Trust' and was formerly known as 'The Mother's Foundation', can be summarized by these points: Focus on the "Unfinished Work": A primary mission is the identification and execution of the unfinished work of The Mother and Sri Aurobindo in consciousness, extending over all the manifold planes and sheaths. This involves an effort to bridge the gulf between Sri Aurobindo's early sadhana (spiritual discipline) and The Mother's last cellular transformation experience. Triple Reversal of Consciousness: It emphasizes a specific spiritual discipline focused on the triple reversal of consciousness to resolve the difficult issue of falsehood and work towards the manifestation of the highest Truth. Double Seclusion for Sadhana: The chosen location and approach are designed to pursue sadhana in a "double seclusion" as hinted in Savitri: Outcaste from the outer light of the world. Renouncing the five senses' enjoyment (sound, touch, sight, taste, smell). This symbolizes the practice of integral Jnana Yoga and integral Bhakti Yoga leading to the highest perfection of integral Karma Yogi. Direct Divine Presence and Command: The Ashram holds the conviction that The Mother and Sri Aurobindo are constantly present, appearing in concrete overhead vision and wisdom, and have chosen and owned Sri Matriniketan Ashram as a field of Their direct special Divine transformation work. 🕊️ Accountability to the Self, World, and the Divine The Ashram's accountability can be understood through the lens of its spiritual goals: Accountability to the Divine: Divine Action: To be a medium for Divine Action which is an outcome of Divine union. Holding the Vast Truth: To hold the vast Truth and direct its working, particularly in the Subconscient and Inconscient Sheaths, offering its transient existence to this Divine purpose. Perfect Offering: To ensure all actions, including concentrated writing, are made as a perfect offering to the Divine, free from personal motives and written for the sole satisfaction and reception of transcendent wisdom. Accountability to the Self (Individual Sadhaka): Transformation: To facilitate the psycho-spiritual link and discipline (like the triple reversal and double seclusion) necessary for the individual's spiritual transformation. Integral Perfection: Guiding sadhakas towards the highest perfection of the integral Karma Yogi by blending Jnana and Bhakti Yoga. Accountability to the World: Manifestation of Truth: By achieving the transformation of consciousness and working on the "unfinished work," the Ashram contributes to the descent and manifestation of a higher Truth that can ultimately impact and resolve the problem of falsehood in the world. Restating Spiritual Experience: Through publications like the journal The Descent, it aims to restate the spiritual experience and make the work of Sri Aurobindo and The Mother accessible and understandable for the evolution of collective consciousness. The Gita issues injunction to the man of Knowledge that he should give wisdom which he has received from within and above to those seekers only who prostrate the feet of the Teacher, have question and can give service. The man of Knowledge who has seen the essential Truth of Kshara Purusha and immutable Truth of Akshara Purusha, tattwadarshinah, can give initiation to seeking Souls through his Spiritual influence ( The Gita-4.34 ) not ‘gathered laboriously by senses and the reason from outside’ (CWSA-19/Essays on the Gita/p-204) but by revelation, self-experience, Intuition and self-existent wisdom. He should not give this knowledge to them who despise and belittle the Divine, those who do not practice self-control, desirelessness and equality, do not give service and do not want to listen the supreme Knowledge. (The Gita.18.67, The Gita-3.31, 32,) This knowledge should be given to them those who have full faith in the Divine, sraddha, and the uncarping, asuya rahitam. (The Gita-3.31, 9.1, 18.71) “They, who having faith, sraddha , and not having narrow carping, asuya , constantly follow this teaching of Mine, they too are released from the bondage of works. But those who find fault with My Teaching and act not thereon, know them to be unripe mind, bewildered in all knowledge, they misunderstand and misuse the written truth and fated to be destroyed.” (The Gita-3.31, 9.1, 18.71) Integral Yoga issues a similar injunction that 'spiritual experiences of any value, cannot be brought before the tribunal of the common mentality which has no experience of these things and takes its own absence or incapacity of experience as a proof of their invalidity or their non-existence.' (CWSA-22/The Life Divine/p-677) Integral Yoga proposes that the living Spiritual Teacher is a 'narrower practice' and is safe and secured for beginners of integral Yoga (Dvija) and dispensable for a few rare developed Souls or ‘A strict obedience to the wise and intuitive leading of a Guide is also normal and necessary for all but a few specially gifted seekers.” (CWSA-22/The Life Divine/p-940-941) “To concentrate most on one’s own spiritual growth and experience is the first necessity of the sadhak — to be too eager to help others draws away from the inner work. There is also likely to be an overzeal and haste which clouds the discrimination and makes what help is given less effective than it should be. To grow in the spirit is the greatest help one can give to others, for then something flows out naturally to those around that helps them.” CWSA-31/Letters on Yoga-IV/p-317, “The idea of helping others is a subtle form of the ego. It is only the Divine Force that can help. One can be its instrument, but you should first learn to be a fit and egoless instrument.” CWSA-31/Letters on Yoga-IV/p-318, “The best way to help the world is to transform oneself by an integral and intensive yoga.” The Mother/TMCW-14/Words of The Mother-II/p-277, “As for the people who want to draw others to the Yoga, I should say that if they draw themselves nearer to the inner goal that would be a much more fruitful activity. And in the end it would “draw” much more people and in a better way than the writing of many letters.” CWSA-31/Letters on Yoga-IV/p-325, "This “helping others” is a perilous business — it brings the “guru” ego or else you very uncertainly rid others of their difficulties and very certainly get them yourself. “Why do you have all these disciples?” said a sage to some Maratha saint (I have forgotten the names); “to have disciples means to add all their difficulties to your own. ” “Helping others” has the same disadvantage." CWSA-31/Letters on Yoga-IV/p-318, "In “helping” one often gets part of the other’s inconvenience and many Yogis refuse to take disciples because they will have to assume others’ burdens as well as their own. There are also other dangers — growth of ego etc." CWSA-31/Letters on Yoga-IV/p-319, : “I suppose I myself am accused of rude and arrogant behaviour because I refuse to see people, do not answer letters, and a host of other misdemeanours. I have heard of a famous recluse who threw stones at anybody coming to his retreat because he did not want disciples and found no other way of warding off the flood of candidates. I at least would hesitate to pronounce that such people had no spiritual life or experience. Certainly, I prefer that sadhaks should be reasonably considerate towards each other, but that is for the sake of collective life and harmony , not as a siddhi of the Yoga or an indispensable sign of inner experience.” Sri Aurobindo/CWSA-31/Letters on Yoga-IV-656 In the above passage, it is identified that desire or lower Nature is our greatest enemy, and its invasion from the surrounding world can be discouraged by living alone with the Psychic and Spiritual being. The lure of gathering together of admirers, devotees and disciples are contrary to its purpose of intense Sadhana and invasion of the highest Spiritual energy.