Integral Vital Education “Eternity’s contact broke the moulds of sense." Savitri-81 “The Prana is not only a force for the action of physical and vital energy, but supports also the mental and spiritual action. Therefore the full and free working of the pranic shakti is required not only for the lower but still necessary use, but also for the free and full operation of mind and supermind and spirit in the instrumentality of our complex human nature. That is the main sense of the use of exercises of Pranayama for control of the vital force and its motions which is so important and indispensable a part of certain systems of Yoga. The same mastery must be got by the seeker of the integral Yoga; but he may arrive at it by other means and in any case he must not be dependent on any physical or breathing exercise for its possession and maintenance, for that will at once bring in a limitation and subjection to Prakriti . Her instrumentation has to be used flexibly by the Purusha, but not to be a fixed control on the Purusha . The necessity of the pranic force, however, remains and will be evident to our self-study and experience. It is in the Vedic image the steed and conveyance of the embodied mind and will, vahana. If it is full of strength and swiftness and a plenitude of all its powers, then the mind can go on the courses of its action with a plenary and unhampered movement. But if it is lame or soon tired or sluggish or weak, then an incapacity is laid on the effectuation of the will and activity of the mind. The same rule holds good of the supermind when it first comes into action. There are indeed states and activities in which the mind takes up the pranic shakti into itself and this dependence is not felt at all; but even then the force is there, though involved in the pure mental energy. The supermind, when it gets into full strength, can do pretty well what it likes with the pranic shakti , and we find that in the end this life power is transformed into the type of a supramentalised prana which is simply one motor power of that greater consciousness. But this belongs to a later stage of the siddhi of the Yoga... Then again there is the psychic prana , pranic mind or desire soul ; this too calls for its own perfection. Here too the first necessity is a fullness of the vital capacity in the mind, its power to do its full work, to take possession of all the impulsions and energies given to our inner psychic life for fulfilment in this existence, to hold them and to be a means for carrying them out with strength, freedom, perfection. Many of the things we need for our perfection, courage, will-power effective in life, all the elements of what we now call force of character and force of personality, depend very largely for their completest strength and spring of energetic action on the fullness of the psychic prana . (the second necessity) But along with this fullness there must be an established gladness, clearness and purity in the psychic life-being. This dynamis must not be a troubled, perfervid, stormy, fitfully or crudely passionate strength; energy there must be, rapture of its action it must have, but a clear and glad and pure energy, a seated and firmly supported pure rapture. And as a third condition of its perfection it must be poised in a complete equality. The desire-soul must get rid of the clamour, insistence or inequality of its desires in order that its desires may be satisfied with justice and balance and in the right way and eventually must rid them of the character of desire altogether and change them into impulsions of the divine Ananda. To that end it must make no demands nor seek to impose itself on heart, mind or spirit, but accept with a strong passive and active equality whatever impulsion and command come into it from the spirit through the channel of a still mind and a pure heart. And it must accept too whatever result of the impulse, whatever enjoyment more or less, full or nil, is given to it by the Master of our being. At the same time, possession and enjoyment are its law, function, use, swadharma. It is not intended to be a slain or mortified thing, dull in its receptive power, dreary, suppressed, maimed, inert or null. (the fourth condition and necessity) It must have a full power of possession, a glad power of enjoyment, an exultant power of pure and divine passion and rapture. The enjoyment it will have will be in the essence a spiritual bliss, but one which takes up into itself and transforms the mental, emotional, dynamic, vital and physical joy; it must have therefore an integral capacity for these things and must not by incapacity or fatigue or inability to bear great intensities fail the spirit, mind, heart, will and body. (1) Fullness, (2) clear purity and gladness, (3) equality, (4) capacity for possession and enjoyment are the fourfold perfection of the psychic prana. (purnata, prasannata, samata, bhoga-samarthya )" Sri Aurobindo CWSA-24/The Synthesis of Yoga/p-733-735 The Integral Vital Education “Held by intuitive heart and secret sense.” Savitri-29 “A secret sense awoke that could perceive A Presence and a Greatness everywhere.” Savitri-42 “Eternity’s contact broke the moulds of sense. A greater Force than the earthly held his limbs, Huge workings bared his undiscovered sheaths,” Savitri-81 “Heaven’s joys might have been earth’s if earth were pure. There could have reached our Divinised sense and heart Some natural felicity’s bright extreme, Some thrill of Supernature’s absolutes:” Savitri-123 “A purer, fierier sense had there its home, A burning urge no earthly limbs can hold; One drew a large unburdened spacious breath And the heart sped from beat to rapturous beat.” Savitri-123 “Our very senses blindly seek for bliss.” Savitri-170 “Thrilled by the clasp of the warm satisfied sense” Savitri-233 " It drew from sight and sound spiritual power, Made sense a road to reach the intangible: It thrilled with the supernal influences That build the substance of life’s deeper soul." Savitri-236 “His knowledge stripped bare of the garbs of sense” Savitri-294 “A wall of stillness shuts it (Soul) from the world, A gulf of stillness swallows up the sense And makes unreal all that mind has known, All that the labouring senses still would weave Prolonging an imaged unreality.” Savitri-310 “Sense failed in that tremendous lucency;” Savitri-319 “Life in his members lay down vast and mute; Naked, unwalled, unterrified it bore The immense regard of Immortality.” Savitri-320 “Where sense can build a world of pure delight:” Savitri-328 “Life’s rapture kept for ever its flame and cry.” Savitri-329 “The Power within her shaped her moulding sense In deeper figures than our surface types.” Savitri-356 "The body’s sense renounced its earthly look;" Savitri-373 “This spirit stumbling in the fields of sense, This creature bruised in the mortar of the days Could find in her broad spaces of release.” Savitri-380 “He (Satyavan) takes with bright surprise spirit and sense.” Savitri-430 “A mighty life-self with its inner powers Supports the dwarfish modicum we call life;” Savitri-485 “A secret air of pure felicity Deep like a sapphire heaven our spirits breathe; Our hearts and bodies feel its obscure call, Our senses grope for it and touch and lose. If this withdrew, the world would sink in the Void; If this were not, nothing could move or live." Savitri-629 “There is a joy in all that meets the sense, A joy in all experience of the soul, A joy in evil and a joy in good, A joy in virtue and a joy in sin:” Savitri-630 “The All-Wonderful makes a marvel of each event, The All-Beautiful is a miracle in each shape; The All-Blissful smites with rapture the heart’s throbs, A pure celestial joy is the use of sense.” Savitri-663 “All here but passionate hint and mystic shade Divined by the inner prophet who perceives The spirit of delight in sensuous things, Turned to more sweetness than can now be dreamed.” Savitri-675 “There was a greater tranquil sweetness there, A subtler and profounder ether’s field And mightier scheme than heavenliest sense can give.” Savitri-677 “The high perfected sense illumined lived” Savitri-678 The Maha mantra of Integral Yoga is restated in Integral Vital Education as All Life is Education through rigorous self-control of the vital or psychic prana . In Integral Vital Education, 'the vital undergoes a rigorous discipline in order to transform itself.'¹ ⁵ Vital is the universal play of force to create, energise, maintain, support and modify and even to some extent dissolve and reconstruct substantial forms and its fundamental character is the interchange and mutual play of an overtly or secretly conscious energy. Vital Education is defined as energising of conscious vital being that liberates creative force of existence such as effective dynamism, enthusiasm, artistic aptitude,¹ ⁹ endurance ,¹⁰ delight, love and beauty. Through this education the heart and the sense become subtle, intense and large to embrace all existence and it makes one capable to see, feel, hear and touch God, the Eternal and realizes the transcendent Self and oneness of Self. Integral Vital Education liberates man from slavery¹¹ to instincts . It attains self-fulfilment when Life consciously lends its energies to the perfect self-figuration of the Divine in ever new forms and activities of universal existence. The Mother observed, ‘When one paints a picture or composes music or writes poetry, each one has his own way of expression. Every painter, every musician, every poet, every sculptor has or ought to have a unique, personal contact with the Divine, and through the work which is his speciality, the art he has mastered, he must express this contact in his own way, with his own words, his own colours. For himself, instead of copying the outer form of Nature, he takes these forms as the covering of something else, precisely of his relationship with the realities which are behind, deeper, and he tries to make them express that. Instead of merely imitating what he sees, he tries to make them speak of what is behind them, and it is this which makes all the difference between a living art and just a flat copy of Nature.’¹ "High priests of wisdom, sweetness, might and bliss, Discoverers of beauty’s sunlit ways And swimmers of Love’s laughing fiery floods And dancers within rapture’s golden doors, Their tread one day shall change the suffering earth And justify the light on Nature’s face." Savitri-344 “A tangle of bright bodies, of moved souls Tracing the close and intertwined delight, The harmonious tread of lives for ever joined In the passionate oneness of a mystic joy As if sunbeams made living and divine, The golden-bosomed Apsara goddesses, In groves flooded from an argent disk of bliss That floated through a luminous sapphire dream, In a cloud of raiment lit with golden limbs And gleaming footfalls treading faery swards, Virgin motions of bacchant innocences Who know their riot for a dance of God , Whirled linked in moonlit revels of the heart.” Savitri-676-77 Guru Sangamam in 2012 In Integral Vital Education, Life is identified as dynamisation of the entire secret of the universe and in order to master it he has to go through a mass of colliding results, a whirl of potential energies out of which he has to disengage some supreme order and some yet unrealized harmony. The ideal of human life is neither simply an animal repeated on a higher degree of vitality nor a moderate living with mental satisfaction which would have arrested all his growth and advance, nor a scientific mind, which extends life to mechanical principle, unaware of new evolving principle and another state of Consciousness. Integral Vital Education identifies man as greatest of the discontented living being and he can uncover the concealed Godhead through four ascending stages of life. “Her thoughts, her mind remembered Narad’s date.” Savitri-469 “Out of the ignorant eager toil of the years Abandoning man’s loud drama he had come Led by the wisdom of an adverse Fate To meet the ancient Mother in her groves.” Savitri-393 The first status of Vital Education identifies life in terms of extreme divisions, a rigid form of Matter, a force-driven Subconscient will, a limited consciousness, which is responsible for our basic existence and accomplished type of material living. It seeks its extension through scientific mind and mechanical consciousness concealed in Matter. In the physical world, its most difficult achievement is to create and maintain a separative survival of individuality and a stable form. “Earth she would lift to neighbourhood with heaven,” Savitri-196 “Make earth almost the mate and peer of heaven,” Savitri-706 “Earth shall be made a home of Heaven’s light,” Savitri-451 “She made earth her home, for whom heaven was too small.” Savitri-275 As life delivers itself out of this form, the second gradations of Vital Education interferes to concentrate on three terms of evolution; the first is the life’s positive urge to realize the physical immortality is confronted with immediate threat of death, decay and mutual devouring; secondly life’s positive urge to possess fully the delight of existence is confronted with the negative habit of hunger and conscious desire for life’s satisfaction and security; thirdly, the life’s positive urge towards possession of the Self and conquest of surrounding is confronted with limited capacity that struggles for survival, possession and perfection. This second status of Vital Education increases our vitality by dissolving our vital ego, vital selfishness of the individual and aggressive living. ‘Heaven’s joys might have been earth’s if earth were pure.’ Savitri-123 “Heaven’s tranquil shield guarded the missioned child.” Savitri-16 “She guards the austere approach to the Alone.” Savitri-295 The first two statuses of Vital Education contain in themselves the seed of the new principle of its third status, which must increase in proportion as Mind evolves out of the Matter and it is identified as principle of cooperation and mutual help. The third status of Vital Education gives birth to practice of association and flowering of human love which begins with the desire of the wife, the child, the friend and helper and associated group. This preliminary human love may be identified as extended selfishness and if this extension is permitted to evolve uninterruptedly, then man will realize that his natural individual formation is only a minor term of the vast Self and he exists by the grace of the universal Self. Or "The heart that loved man thrills to the love of God," (Savitri-632) If the first status of Vital Education stands on the principles of division, then the third status of Vital Education grows under the strong principle of unity, a fusion by aggregation and every divided form must be its subordinate. Its safe growth is ensured by development of science of mental and spiritual existence which will explore in the line of ancient occult knowledge regarding the subtle vital being,¹⁷ our life energy, our desire energy, powers, passions, strivings and dissolution of vital frame after death and its relation with other vital bodies. It will further unfold the secret of life through constant interchange, intermixture and fusion of being with being. The persistent aggregate life finds its safety and harmony by the development of mental being and soul-consciousness. The governing principle of life is association with love and the new law that becomes active is the law of association, the law of love, of common help, kindliness, affection, comradeship, mutual self-giving and unity. With the development of mind these laws are increasingly imposed on the material existence and its scope increases by the commerce that more it gives, the more it receives and grows; and the more it fuses itself into others, the more it fuses others into itself and increases the scope and capacity of the being. The third status of law of love does not abolish the second status of law of desire but transforms and fulfills it. In the preliminary state of love, it obeys the law of hunger and enjoys the receiving and extracting from others rather than the giving and surrendering to others. The true law of love establishes an equal commerce in which the joy of giving is equal to the joy of receiving and tends in the end to give more. The law of love is an impulse to realize and fulfill oneself in others and by others, to be enriched by enriching others and to possess and be possessed by others. The perfect solution of the problem of life cannot be realized by the law of love, the law of mind and heart alone and there must emerge a fourth status of vital Education in which the eternal unity of many is realized through the unity and freedom of the Spirit. The Vital Being, Pranamaya Purusha, must be trained to receive pure delight that comes to it from right functioning of life in obedience to the working of the Divine Will. The fine flower of the fourth status of Vital Education emerging from the fourth status of life is the pure and full emergence of original Divine Will, the illumined fulfillment of intermediate desire, deep satisfaction of conscious interchange of Divine Love and Divine unity of all souls which is the foundation of Supramentalised Vital Education and is envisaged as canalization of seas of Omnipotence for the final good and salvation of all humanity. “As in a mystic and dynamic dance A priestess of immaculate ecstasies Inspired and ruled from Truth’s revealing vault Moves in some prophet cavern of the gods, A heart of silence in the hands of joy Inhabited with rich creative beats A body like a parable of dawn That seemed a niche for veiled divinity Or golden temple-door to things beyond.” Savitri-15 “Abolished were the scripts of destiny.” Savitri-82 “The soul is the watchful builder of its fate” Savitri-184 “But many-visaged is the cosmic Soul; A touch can alter the fixed front of Fate.” Savitri-256 “ A flame that cancels death in mortal things.” Savitri-291 “Fate’s driving ceased and Nature’s sleepless spur:” Savitri-320 “Let a great word be spoken from the heights And one great act unlock the doors of Fate.” Savitri-345 “One shall descend and break the iron Law, Change Nature’s doom by the lone spirit’s power.” Savitri-346 “Fate shall be changed by an unchanging will.” Savitri-346 “A greater destiny waits you (Savitri) in your front:” Savitri-370 “Her force and will exceed her form and fate." Savitri-371 (Higher beings) “Have made our fate the child of our own acts,” Savitri-378 “Let Fate do with me what she will or can; I (Savitri) am stronger than death and greater than my fate; My love shall outlast the world, doom falls from me Helpless against my immortality.” Savitri-432 “And make the soul the artist of its fate.” Savitri-465 “My soul can meet them (stone eyes of Law and Fate) with its living fire.” Savitri-589 "And woke in it (Savitri’s heart) the Force that alters Fate.” Savitri-665 “The soul in man is greater than his fate:” Savitri-691 “You (Savitri) are my (Lord’s) Force at work to uplift earth’s fate,” Savitri-702 “A chant hymeneal to the unseen Divine, A flaming rhapsody of white desire Lured an immortal music into the heart And woke the slumbering ear of ecstasy.” Savitri-123 “Alive with her yearning woke the inert cell, In the heart she kindled a fire of passion and need, Amid the deep calm of inanimate things Arose her great voice of toil and prayer and strife.” Savitri-133 Behind the surface life of desire, lust, violence³ or behind the sense mind, emotional mind and psychic prana, there is in us an inner and subtle vital Sheath, which is not dissolved by death ‘and has the greatest difficulty in changing its way of being.’⁵ If this vital Godhead behind the vital sheath is brought out into prominence, then it lifts life with the Supreme’s touch and will be a true instrument of Divine Nature. The innermost domain of subtle vital Sheath that is close to the true Psychic being is called the true vital Being,⁴ Pranamaya Purusha , which has direct access to the Divine in the Spiritual domain and subsequently in the Supramental domain. True vital Being is the means through which the sacrificial flame will rise in order to bring down Divine forces to the subtle vital and gross vital substance. True vital Being is the purest part of the vital where the Divine is stationed and around it there is extension of subtle vital and around subtle vital there is extension of gross vital. Both gross vital and subtle vital are subject to impurity and the purity of subtle vital grows as it is exposed to the influence of true Vital Being. The Mother confirms, “I am going to study what Sri Aurobindo says when I come to it in 'the Yoga of Self-Perfection.' He says there comes a time when the senses change – it’s not that you employ the senses proper to another plane (we have always known we had senses on all the different planes); it’s quite different from that: the senses THEMSELVES change. He foretells this change – he says it will occur. And I believe it begins in the way I am experiencing it now.”¹² Thus we get the hint from Sri Aurobindo's writings, about Supramental transformation of sense, "There is accordingly a change, a profound transformation in the physical sense, a supramentalising of the physical sight, hearing, touch, etc., that creates or reveals to us a quite different view, not merely of life and its meaning, but even of the material world and all its forms and aspects. The supermind uses the physical organs and confirms their way of action, but it develops behind them the inner and deeper senses which see what are hidden from the physical organs and farther transforms the new sight, hearing, etc. thus created by casting it into its own mould and way of sensing. The change is one that takes nothing from the physical truth of the object, but adds to it its supraphysical truth and takes away by the removal of the physical limitation the element of falsehood in the material way of experience." ¹ ⁴ Integral Yoga proposes six-fold disciplines through which life will be transformed into the image of the Divine. First , life as it is a movement of desire; for Divine living, the desire must be abolished and in its place there must emerge the calm, strength, happiness of true vital being.⁷ 'It is only if the inner or true vital being replaces the outer life-personality that the drive of the vital ego can be wholly overcome and the life-force become the servant of the soul and a powerful instrumentation for the action of our true spiritual being.'¹⁸ Secondly, life is driven partly by the influence of physical mind, vital mind, emotional mind, sensory mind, thought mind, and these faculties are still under the domination of ignorant forces; for Divine living these lower mind faculties must cease to be anything but function properly ¹⁶ as an instrument of the inmost Psychic being. Thirdly, there is a veil that separates the lower mind faculties from higher mind faculties, which are higher Mind, illumined Mind, intuitive Mind and Over Mind; for Divine living the lid that separates these two domains must be broken and vital sheath must come under the direct influence of higher Mind; the six lotuses or energy centres open from top in descending order and vital sheath opens by the pressure of higher mental sheath or Spiritual sheath. 'The subliminal self stands behind and supports the whole superficial man; it has in it a larger and more efficient mind behind the surface mind, a larger and more powerful vital behind the surface vital, a subtler and freer physical consciousness behind the surface bodily existence. And above them it opens to higher superconscient as well as below them to lower subconscient ranges. If one wishes to purify and transform the nature, it is the power of these higher ranges to which one must open and raise to them and change by them both the subliminal and the surface being. Even this should be done with care, not prematurely or rashly, following a higher guidance, keeping always the right attitude; for otherwise the force that is drawn down may be too strong for an obscure and weak frame of nature. But to begin by opening up the lower subconscious, risking to raise up all that is foul or obscure in it, is to go out of one's way to invite trouble. First, one should make the higher mind and vital strong and firm and full of light and peace from above; afterwards one can open up or even dive into the subconscious with more safety and some chance of a rapid and successful change.'⁴ Fourthly , life for its satisfaction turns towards separative ego; ego must disappear and must be replaced by true Spiritual person and the formation of universal sheath begins. F ifthly , the law of Love is a Divine Presence and Influence to realise and fulfil oneself in others and by others, to possess and be possessed by others because without being possessed one does not possess oneself utterly. S ixthly ,¹³ the life must open itself towards Supramental pranic force and will for its complete transformation and perfect enjoyment and with the exposure towards Divine Love one ‘does in a brief period the work of many lives or ages.’² Lastly , we may take the help of external physical means of Hatha Yogic Asana and Pranayama and Raja Yogic japa , for the full and free working of the universal Pranic Shakti .⁸ Savitri, Book-2, Canto-3, gives a vivid account of the action of Para-prakriti or dynamised true vital being or ‘the gracious great-winged Angel’⁹ on life or vital plane. This is also Prakriti Yajna, Vedic sacrifice, more powerful and more comprehensive than the Purusha Yajna or Vedantic sacrifice. From this Canto we learn the lesson how Para-Prakriti or a hierarchy of dynamic Consciousness, can act stumblingly and steadily on the life and experiences, both rise and fall, or glory and fall of life. We also get the hint of nude god-children who are perfect instruments to Divinise life and the knowledge on vital transformation that makes life young and energetic. This Canto asks to develop the highest dynamic Consciousness which can meet the inert Inconscient’s law. We can refer to the Mother’s following important observation related with Her vital Being: “But you see, you see all the way I have come...And I was born with a consciously prepared body—Sri Aurobindo was aware of that, he said it immediately the first time he saw me: I was born free. That is, from the spiritual standpoint: without any desire. Without any desire and attachment. And mon petit, if there is the slightest desire and the slightest attachment, it is IMPOSSIBLE to do this work. A vital like a warrior, with an absolute self-control (the vital of this present incarnation was sexless—a warrior), an absolutely calm and imperturbable warrior—no desires, no attachments...Since my earliest childhood, I have done things which, to human consciousness, are “monstrous;” my mother went so far as to tell me that I was a real “monster,” because I had neither attachments nor desires. If I was asked, “Would you like to do this?” I answered, “I don’t care.” If people were nasty to me, or if people died or went away, it left me absolutely calm—and so: “You are a monster, you have no feelings.” And with that preparation... It is eighty-six years since I came here, mon petit! For thirty years I worked with Sri Aurobindo consciously, without let up, night and day... We shouldn’t be in a hurry.”⁶ OM TAT SAT References: 1: TMCW-8/Questions and Answers-1956/p-158, 2: CWSA/Vol-23/The Synthesis of Yoga/p-183, 3: “Violence is necessary as long as men are ruled by their ego and its desires. But violence must be used only as a means of defense when you are attacked. The ideal towards which humanity is moving and which we want to realize is a state of luminous understanding in which each person’s needs as well as the harmony of the whole are taken into account…The future will have no need of violence because it will be governed by the Divine Consciousness, in which all things are harmonized and complement each other…For the moment, we are still in a stage where weapons are necessary. But it should be understood that this is a transitory stage, not a permanent one, and we must strive for the other one…Peace ... peace and harmony will be a natural outcome of the change of consciousness…You see, in India there reigns the Gandhian concept of nonviolence which has replaced physical violence with moral violence, but it’s far worse! But if you dare speak against Gandhi, everyone will immediately ... oh! You don’t need to mention his name, you can explain to the children that replacing physical violence with moral violence is no better. Lying down in front of a train to stop it running is a moral violence that can ultimately cause more disorder than physical violence…There would be a lot to say. It depends on each case. I myself very much encouraged the practice of fencing because it gives you skill, control over your movements and discipline in violence – I very much encouraged fencing at one time. I learned how to shoot; I used to shoot with a rifle, because it gives you steadiness and skill and a very good eye; and it forces you to remain calm in the midst of danger. All these things are.... I don’t see why one should be hopelessly nonviolent, it only makes a spineless character…Turn it into an art! An art for cultivating calm, skill and self control. There’s no need to cry out indignantly as Gandhi would. It’s useless, useless, absolutely useless – I am not at all in favor of it! One should master the means of self-defense, and one should cultivate them in order to do so…Above all, make them understand that moral violence is just as bad as physical violence. It can even be worse, that is, at least physical violence forces you to become strong and control yourself, whereas moral violence is... You may be like this [apparently quiet] and harbor the worst moral violence in yourself.” The Mother’s Agenda-18.02.1973, " In the effort of humanity to reach the Truth and manifest it, all those who made a discovery, however small it may be, have a place, and Gandhi is one of them... But the great mistake has always been to oppose these partial discoveries instead of unifying them in a supreme harmony. That is why humanity is still groping in the dark.... Sri Aurobindo has come to reveal that this supreme harmony exists and to show us the way to discover it." TMCW-13/Words of the Mother-I/p-23 4: “It is true that the subliminal in man is the largest part of his nature and has in it the secret of the unseen dynamisms which explain his surface activities. But the lower vital subconscious which is all that this psycho-analysis of Freud seems to know, – and even of that it knows only a few ill-lit corners, – is no more than a restricted and very inferior portion of the subliminal whole. The subliminal self stands behind and supports the whole superficial man; it has in it a larger and more efficient mind behind the surface mind, a larger and more powerful vital behind the surface vital, a subtler and freer physical consciousness behind the surface bodily existence. And above them it opens to higher superconscient as well as below them to lower subconscient ranges. If one wishes to purify and transform the nature, it is the power of these higher ranges to which one must open and raise to them and change by them both the subliminal and the surface being. Even this should be done with care, not prematurely or rashly, following a higher guidance, keeping always the right attitude; for otherwise the force that is drawn down may be too strong for an obscure and weak frame of nature. But to begin by opening up the lower subconscious, risking to raise up all that is foul or obscure in it, is to go out of one's way to invite trouble. First, one should make the higher mind and vital strong and firm and full of light and peace from above; afterwards one can open up or even dive into the subconscious with more safety and some chance of a rapid and successful change.” Sri Aurobindo/The Mother’s Agenda-21.01.1962/CWSA-31/Letters on Yoga-IV/p-613, " It is when there is this death of desire and this calm equal wideness in the consciousness everywhere, that the true vital being within us comes out from the veil and reveals its own calm, intense and potent presence. For such is the true nature of the vital being, pranamaya purusa ; it is a projection of the Divine Purusha into life, — tranquil, strong, luminous, many-energied, obedient to the Divine Will, egoless, yet or rather therefore capable of all action, achievement, highest or largest enterprise. The true Life-Force too reveals itself as no longer this troubled harassed divided striving surface energy, but a great and radiant Divine Power, full of peace and strength and bliss, a wide-wayed Angel of Life with its wings of Might enfolding the universe." CWSA-23/The Synthesis of Yoga/p-177-178 We find in Savitri, the Presence of true vital being. They are: "A secret sense awoke that could perceive A Presence and a Greatness everywhere." Savitri-42 "Here too the gracious great-winged Angel poured" Savitri-130 "Abolished was her subtle mighty spirit" Savitri-130 "Impure, degraded though her motions are, Always a heaven-truth broods in life’s deeps; In her obscurest members burns that fire. ” (True vital being.) Savitri-139 "In Nature he saw the mighty Spirit concealed," Savitri-141 "A seeking Power found out its road to form," Savitri-142 "Only was lit some heat of the flame of Life, Some joy to be, some rapturous leaps of sense. All was an impetus of half-conscious Force, A spirit sprawling drowned in dense life-foam, A vague self grasping at the shape of things." Savitri-146 "They follow the unseen leader in the heart ," Savitri-184 "Even upon earth the spirit is life’s key," Savitri-191 "A mighty life-self with its inner powers Supports the dwarfish modicum we call life;" Savitri-485 "To find the inner self concealed in sense." Savitri-489 “But now the vital godhead wakes within (true vital being) And lifts the life with the Supernal’s touch.” Savitri-490 5: “But I have noticed, especially for those who have had a Western education, that they shouldn't change their external occupations abruptly. Most people tend to want to change their environment, to want to change their occupation, to want to change their surroundings, to want to change their habit, thinking that will help them to change inwardly – it's not true. You are much more vigilant and alert to resist the old movement, the old relationships, the vibrations you no longer want when you remain in a context that, in fact, is habitual enough to be automatic. You shouldn't be "interested" in a new external organization, because you always tend to enter it with your old way of being… It's very interesting even, I made a very deep study of people who think that if they travel things are going to be different.... When you change your external surroundings, on the contrary, you always tend to keep your internal organization in order to keep your individuality; whereas if you are held by force in the same context, the same occupations, the same routine of life, then the ways of being you no longer want become more and more evident and you can fight them much more precisely… Basically, in the being, it's the vital that has difficulty; it is the most impulsive part and has the greatest difficulty in changing its way of being. And it's always the vital that feels "free," encouraged and more alive during travels, because it has an opportunity to manifest freely in a new environment in which everything has to be learned: reactions, adaptations, etc. On the contrary, in the routine of a life that has nothing particularly exciting, it strongly feels (I mean, if it has goodwill and an aspiration for progress), it strongly feels its inadequacies and desires, its reactions, repulsions, attractions, etc. When one doesn't have that intense will to progress, it feels imprisoned, disgusted, crushed – the whole habitual refrain of revolt.” The Mother’s Agenda-2.12.1964, “A perfect equality not only of the self, but in the nature is a condition of the Yoga of self-perfection. The first obvious step to it will be the conquest of our emotional and vital being, for here are the sources of greatest trouble, the most rampant forces of inequality and subjection, the most insistent claim of our imperfection. The equality of these parts of our nature comes by purification and freedom. We might say that equality is the very sign of liberation. To be free from the domination of the urge of vital desire and the stormy mastery of the soul by the passions is to have a calm and equal heart and a life-principle governed by the large and even view of a universal spirit. Desire is the impurity of the Prana, the life-principle, and its chain of bondage. A free Prana means a content and satisfied life- soul which fronts the contact of outward things without desire and receives them with an equal response; delivered, uplifted above the servile duality of liking and disliking, indifferent to the urgings of pleasure and pain, not excited by the pleasant, not troubled and overpowered by the unpleasant, not clinging with attachment to the touches it prefers or violently repelling those for which it has an aversion, it will be opened to a greater system of values of experience. All that comes to it from the world with menace or with solicitation, it will refer to the higher principles, to a reason and heart in touch with or changed by the light and calm joy of the spirit. Thus quieted, mastered by the spirit and no longer trying to impose its own mastery on the deeper and finer soul in us, this life-soul will be itself spiritualised and work as a clear and noble instrument of the diviner dealings of the spirit with things. There is no question here of an ascetic killing of the life-impulse and its native utilities and functions; not its killing is demanded, but its transformation. The function of the Prana is enjoyment, but the real enjoyment of existence is an inward spiritual Ananda, not partial and troubled like that of our vital, emotional or mental pleasure, degraded as they are now by the predominance of the physical mind, but universal, profound, a massed concentration of spiritual bliss possessed in a calm ecstasy of self and all existence. Possession is its function, by possession comes the soul’s enjoyment of things, but this is the real possession, a thing large and inward, not dependent on the outward seizing which makes us subject to what we seize. All outward possession and enjoyment will be only an occasion of a satisfied and equal play of the spiritual Ananda with the forms and phenomena of its own world-being. The egoistic possession, the making things our own in the sense of the ego’s claim on God and beings and the world, parigraha , must be renounced in order that this greater thing, this large, universal and perfect life, may come. Tyaktena bhunjıthah. , by renouncing the egoistic sense of desire and possession, the soul enjoys divinely its self and the universe.” CWSA-24/The Synthesis of Yoga/p-702-703 6: The Mother’s Agenda-March 28 1964, 7: “There is behind all the vital nature in man his true vital being concealed and immobile which is quite different from the surface vital nature. The surface vital is narrow, ignorant, limited, full of obscure desires, passions, cravings, revolts, pleasures and pains, transient joys and griefs, exultations and depressions. The true vital being on the contrary is wide, vast, calm, strong, without limitations, firm and immovable, capable of all power, all knowledge, all Ananda. It is moreover without ego, for it knows itself to be a projection and instrument of the Divine; it is the divine Warrior, pure and perfect; in it is an instrumental Force for all divine realisations. It is the true vital being that has become awake and come in front within you. In the same way there is too a true mental being, a true physical being. When these are manifest, then you are aware of a double existence in you; that behind is always calm and strong, that on the surface alone is troubled and obscure. But if the true being behind remains stable and you live in it, then the trouble and obscurity remain only on the surface; in this condition the exterior parts can be dealt with more potently and they also made free and perfect.” CWSA-28/Letters on Yoga/p-185-186, “It [the true vital] is capable of receiving the movements of the higher consciousness, and afterwards it can be capable of receiving the still greater supramental power and Ananda. If it is not, then the descent of the higher consciousness would be impossible and supramentalisation would be impossible. It is not meant that it possesses these things itself in its own right and that as soon as one is aware of the true vital , one gets all these things as inherent in the true vital .” CWSA-28/Letters on Yoga-I-186, “It is as I told you — only by losing ego and having the sense of the Infinite can one experience the true vital. So you got the experience of the loss of ego and the sense of a true vital existence. But there are all those parts of the human vital nature that are not the true vital and these are full of impurities which have to be thrown in the fire of aspiration burning in the true vital being .” CWSA-28/Letters on Yoga-I-187 "But this does not mean that life itself must be coerced and denied its native line of fulfilment; for behind this outer life soul of desire there is in us an inner and true vital being which has not to be dissolved but brought out into prominence and released to its true working as a power of the Divine Nature. The prominence of this true vital being under the lead of the true inmost soul within us is the condition for the divine fulfilment of the objects of the Life-Force......For, first, life as it is is a movement of desire and it has built in us as its centre a desire-soul which refers to itself all the motions of life and puts in them its own troubled hue and pain of an ignorant, half-lit, baffled endeavour: for a divine living, desire must be abolished and replaced by a purer and firmer motive- power, the tormented soul of desire dissolved and in its stead there must emerge the calm, strength, happiness of a true vital being now concealed within us....It has been best formulated in the already expressed doctrine of the Gita by which a complete renouncement of desire for the fruits as the motive of action, a complete annulment of desire itself, the complete achievement of a perfect equality are put forward as the normal status of a spiritual being. A perfect spiritual equality is the one true and infallible sign of the cessation of desire, — to be equal-souled to all things, unmoved by joy and sorrow, the pleasant and the unpleasant, success or failure, to look with an equal eye on high and low, friend and enemy, the virtuous and the sinner, to see in all beings the manifold manifestation of the One and in all things the multitudinous play or the slow masked evolution of the embodied Spirit. It is not a mental quiet, aloofness, indifference, not an inert vital quiescence, not a passivity of the physical consciousness consenting to no movement or to any movement that is the condition aimed at, though these things are sometimes mistaken for this spiritual condition, but a wide comprehensive unmoved universality such as that of the Witness Spirit behind Nature." CWSA-23/The Synthesis of Yoga/p-175-178 8: “We can become aware of the existence and presence of the universal Shakti in the various forms of her power. At present we are conscious only of the power as formulated in our physical mind, nervous being and the corporeal case sustaining our various activities. But if we can once get beyond this first formation by some liberation of the hidden, recondite, subliminal parts of our existence by Yoga, we become aware of a greater life force, a pranic Shakti, which supports and fills the body and supplies all physical and vital activities, --for the physical energy is only a modified form of this force, --and supplies and sustains too from below all our mental action.” CWSA/24/The Synthesis of Yoga/p-755 9: Savitri-130, 10: “Let endurance be your watchword: teach the life-force in you — your vital being — not to complain but to put up with all the conditions necessary for great achievement. The body is a very enduring servant, it bears the stress of circumstance tamely like a beast of burden. It is the vital being that is always grumbling and uneasy. The slavery and torture to which it subjects the physical is almost incalculable. How it twists and deforms the poor body to its own fads and fancies, irrationally demanding that everything should be shaped according to its whimsicality! But the very essence of endurance is that the vital should learn to give up its capricious likes and dislikes and preserve an equanimity in the midst of the most trying conditions. When you are treated roughly by somebody or you lack something which would relieve your discomfort, you must keep up cheerfully instead of letting yourself be disturbed. Let nothing ruffle you the least bit, and whenever the vital tends to air its petty grievances with pompous exaggeration just stop to consider how very happy you are, compared to so many in this world. Reflect for a moment on what the soldiers who fought in the last war had to go through. If you had to bear such hardships you would realise the utter silliness of your dissatisfactions. And yet I do not wish you to court difficulties — what I want is simply that you should learn to endure the little insignificant troubles of your life .” TMCW-3/Questions and Answers-1929-1931/p-136, 11: “No law can liberate women unless they liberate themselves. What makes them slaves is: Attraction towards the male and his strength, Desire for home life and its security, Attachment to motherhood. If they get free from these three slaveries, they will truly be the equal of men. Men also have three slaveries: Spirit of possession, attachment to power and domination, Desire for sexual relation with women, Attachment to the small comforts of married life. If they get rid of these three slaveries, they can truly become the equal of women.” The Mother/TMCW-14/Words of the Mother-II/p-289, 12: The Mother’s Agenda/ June 27, 1961, 13: "Because, for example, when Sri Aurobindo and I were working to bring down the supramental forces, a descent from the mental plane to the vital plane, he was always telling me that everything I did (when we ‘meditated’ together, when we worked) – all my movements, all my gestures, all my postures, all my reactions – was absolutely tantric, as if I had pursued a tantric discipline. But it was spontaneous, it did not correspond to any knowledge, any idea, any will, nothing, and I thought it was like that simply because, as He knew, naturally I followed." The Mother's Agenda/20.09.1960, 14: CWSA-24/The Synthesis of Yoga/p-867-868, 15: TMCW-14/Words of the Mother-II/p-45, 16: “The proper function of the sense mind is to lie upon passively, luminously to the contacts of Life and transmit their sensations and the rasa or right taste and principle of delight in them to the higher function; but interfered with by the attractions and repulsions, the acceptances and refusals, the satisfactions and dissatisfaction, the capacities and incapacities of the life-energy in the body it is, to begin with, limited in its scope and secondly, forced in these limits to associate itself with all these discords of the life in Matter. It becomes an instrument of pleasure and pain instead of for delight of existence.” CWSA-23/The Synthesis of Yoga/p-351, “Similarly the emotional mind compelled to take note of all these discords and subject itself to their emotional reactions becomes a hurtling field of joy and grief, love and hatred, wrath, fear, struggle, aspiration, disgust, likes, dislikes, indifferences, content, discontent, hopes, disappointments, gratitude, revenge and all the stupendous play of passion which is the drama of life in the world. This chaos we call our soul. But the real soul, the real psychic entity which for the most part we see little of and only a small minority in mankind has developed, is an instrument of pure love, joy and the luminous reaching out to fusion and unity with God and our fellow creatures. This psychic entity is covered up by the play of mentalised Prana or desire mind which we mistake for the soul; the emotional mind is unable to mirror the real soul in us, the Divine in our hearts, and is obliged instead to mirror the desire-mind.” CWSA-23/The Synthesis of Yoga/p-351, “So too the proper function of the thought-mind is to observe, understand, judge with a dispassionate delight in knowledge and open itself to messages and illuminations playing upon all that it observes and upon all that is yet hidden from it but must progressively be revealed, messages and illuminations that secretly flash down to us from the divine Oracle concealed in light above our mentality whether they seem to descend through the intuitive mind or arise from the seeing heart. But this it cannot do rightly because it is pinned to the limitations of the life-energy in the senses, to the discords of sensation and emotion, and to its own limitations of intellectual preference, inertia, straining, self-will which are the form taken in it by the interference of the desire-mind this psychic Prana.” CWSA-23/The Synthesis of Yoga/p-351-52, 17: "All the difficulty in dealing spiritually with the works of Life arises because the Will-in-Life for its purposes in the Ignorance has created a false soul of desire and substituted it for that spark of the Divine which is the true psyche. All or most of the works of life are at present or seem to be actuated and vitiated by this soul of desire; even those that are ethical or religious, even those that wear the guise of altruism, philanthropy, self-sacrifice, self- denial, are shot through and through with the threads of its making. This soul of desire is a separative soul of ego and all its instincts are for a separative self-affirmation; it pushes always, openly or under more or less shining masks, for its own growth, for possession, for enjoyment, for conquest and empire. If the curse of disquiet and disharmony and perversion is to be lifted from Life, the true soul, the psychic being, must be given its leading place and there must be a dissolution of the false soul of desire and ego. But this does not mean that life itself must be coerced and denied its native line of fulfilment; for behind this outer life soul of desire there is in us an inner and true vital being which has not to be dissolved but brought out into prominence and released to its true working as a power of the Divine Nature. The prominence of this true vital being under the lead of the true inmost soul within us is the condition for the divine fulfilment of the objects of the Life-Force. Those objects will even remain the same in essence, but transformed in their inner motive and outer character. The Divine Life-Power too will be a will for growth, a force of self-affirmation, but affirmation of the Divine within us, not of the little temporary personality on the surface, — growth into the true divine Individual, the central being, the secret imperishable Person who can emerge only by the subordination and disappearance of the ego. This is life’s true object: growth, but a growth of the spirit in Nature, affirming and developing itself in mind, life and body; possession, but a possession by the Divine of the Divine in all things, and not of things for their own sake by the desire of the ego; enjoyment, but an enjoyment of the divine Ananda in the universe; battle and conquest and empire in the shape of a victorious conflict with the Powers of Darkness, an entire spiritual self-rule and mastery over inward and outward Nature, a conquest by Knowledge, Love and Divine Will over the domains of the Ignorance." CWSA-23/The Synthesis of Yoga/p-175-176, 18: CWSA-22/The Life Divine/p-646, 19: " Sunil asked me to play for him; I told him I had stopped playing: "I can’t play anymore, my hands have lost the habit." The power to transcribe what comes is no longer there (I do hear the music, but I can’t transcribe it anymore). It’s like something that has been forgotten. Then he told me it didn’t matter, that even if I played a few notes – three or four notes – it would be enough. But I have noticed that the first time I play after a long time without playing, I play much better than afterwards. You understand, I always try not to be the one to play, because I no longer know how to (how long has it been? At least sixty years since I truly played, except occasionally, so the whole knowledge of the hands has gone: they are clumsy, they can’t play anymore). The only thing I try to do is to have someone (either a musical spirit or a musical entity) use these hands, to have something come and use these hands; and generally, it works fairly well the first time, then the hands start again wanting to "try to know," so it’s all over. They must be absolutely plastic, without personal will.... I’ve never been quite able to use this electric organ; I used to make much better use of my grand organ, the one I had before; it was far easier for me. This one is very complicated, very mechanical, very mechanical. It’s a bit too mechanically modern and it doesn’t respond to vital influence as well as my old organ did. My feet used to make it work, and they put such force into it! There was a force of vibration in the way the swells were worked.... This one, I would have had to get accustomed to it, to impregnate the instrument; but to me it’s like an empty shell, with no soul behind it: it’s an empty shell. You see, a sounding board responds a lot; in a piano, the sounding board, the keys, the strings, it all responds; it responds to the force. You can even make them vibrate without touching them. While this electric device is an empty shell...." The Mother's Agenda/August 24, 1966 Download this WEB PAGE as a PDF file: “It is very clear. So it is not I who can make Her (The Mother of Ananda, or the Creative Power’s aspect of Joy) stay. And I certainly cannot ask Her to stay for egotistical reasons. Moreover, all these Aspects, all these Personalities manifest constantly – but they never manifest for personal reason. Not one of them has ever thought of helping my body – besides, I don’t ask them to because that is not their purpose. But it is more than obvious that if the people around me were receptive, She could permanently manifest since they could receive Her – and this would help my body enormously because all these vibrations would run through it. But She never gets even a chance to manifest – not a single one. She only meets people ... who don’t even feel Her when She’s there! They don’t even notice Her, they’re not even aware of her presence. So how can She manifest in these conditions? I’m not going to ask Her, ‘Please come and change my body.’ We don’t have that kind of relationship! Furthermore, the body itself wouldn’t agree. It never thinks of itself, it never pays attention to itself, and besides, it is only through the work that it can be transformed...Yes, certainly ... had there been any receptivity when She came down and had She been able to manifest with the power with which She came ... But I can tell you one thing: even before Her coming, when, with Sri Aurobindo , I had begun going down (for the Yoga or calling down the Supramental Force) from the mental plane to the vital plane, when we brought our yoga down from the mental plane into the vital plane, in less than a month (I was forty years old at the time – I didn’t seem very old, I looked less than forty, but I was forty anyway), after no more than a month of this yoga, I looked exactly like an 18 year old! And someone who knew me and had stayed with me in Japan came here, and when he saw me, he could scarcely believe his eyes! He said, ‘But my god, is it you?’ I said, ‘Of course!' Only when we went down from the vital plane into the physical plane, all this went away – because on the physical plane, the work is much harder and we had so much to do, so many things to change... But if a force like Hers could manifest and be received here, it would have INESTIMABLE results! ... Well, I am only telling you all this because I thought someone might ask me about it, but otherwise ... I don’t have that kind of relationship with Her. You see, if you consider this body, this poor body, it is very innocent: it in no way tries to draw attention to itself nor to attract forces nor to do anything at all except its work – as best it can. And that’s how it stands: its importance is proportionate to its usefulness ... and to the significance the world attributes to it – since its action is for the world.” The Mothe r The Mother’s Agenda-I/p-45/ August 25, 1954

Odia Section “ଆମେ ଯଦି ଏକ ଆନନ୍ଦମୟ ଏକତ୍ଵ ମଧ୍ୟରେ ଜୀବନ ବଞ୍ଚିବାକୁ ସମର୍ଥ ହେବା ତେବେ ଦୁର୍ଭାଗ୍ୟ ଆସି ଆମ ଜୀବନକୁ ବିଭାଜିତ ଓ ଖଣ୍ଡ ବିଖଣ୍ଡିତ କରିପାରିବ ନାହିଁ।“ ସାବିତ୍ରୀ-୪୧୨ Odia Section ୧) ଦିବ୍ୟ ଚେତନା ଓ ଉପଲବ୍ଧି : "ପରମ ଏକାତ୍ମତା ଆଡ଼କୁ ତିନୋଟି ପଦକ୍ଷେପ। ତୁମ ପାଖରେ ଯାହା ଅଛି ସବୁ ଦାନ କରିଦିଅ, ଏହା ହିଁ ଆରମ୍ଭ। ତୁମେ ଯାହା କରୁଛ ସବୁ ସମର୍ପଣ କରିଦିଅ, ଏହା ହିଁ ପଥ। ତୁମେ ଯାହା ଅଟ, ନିଜକୁ ସମ୍ପୂର୍ଣ୍ଣ ରୂପେ ଦେଇଦିଅ, ଏହା ହିଁ ପୂର୍ଣ୍ଣତା।" ଶ୍ରୀ ମା The Mother’s Centenary Works/Vol-14/p-103 "କେହି କେହି ଭଗବାନଙ୍କୁ ନିଜର ଆତ୍ମାକୁ ସମର୍ପଣ କରନ୍ତି, କେହି ନିଜର ଜୀବନ, କେହି ନିଜର କାର୍ଯ୍ୟ ଉତ୍ସର୍ଗ କରନ୍ତି, ତ ଆଉ କେହି ନିଜର ଅର୍ଥ; ମାତ୍ର ଅଳ୍ପ କେତେଜଣ ନିଜର ସମସ୍ତ ଅସ୍ତିତ୍ବ ଓ ନିଜ ପାଖରେ ଥିବା ସବୁକିଛି—ଆତ୍ମା, ଜୀବନ, କାର୍ଯ୍ୟ, ସମ୍ପତ୍ତି—ସବୁକିଛି ଭଗବତ-ଉଦ୍ଦେଶ୍ୟରେ ଉତ୍ସର୍ଗ କରନ୍ତି; ଏହିମାନେ ହିଁ ଈଶ୍ୱରଙ୍କର ପ୍ରକୃତ ସନ୍ତାନ। ଅନ୍ୟମାନେ କିଛି ଦିଅନ୍ତି ନାହିଁ। ଏହିଭଳି ବ୍ୟକ୍ତିମାନେ, ସେମାନଙ୍କର ପଦପଦବୀ, କ୍ଷମତା ଓ ଐଶ୍ଵର୍ଯ୍ୟ ଯାହା ବି ହୋଇଥାଉ ନାହିଁ କାହିଁକି, ଭଗବତ-ଉଦ୍ଦେଶ୍ୟ ପାଇଁ ମୂଲ୍ୟହୀନ ଶୂନ୍ୟ ସଦୃଶ।" ଶ୍ରୀ ମା Prayers and Meditations/TMCW/Vol-1/p-1 “ତୁମେ ଯେତେବେଳେ ମନ ଏବଂ ହୃଦୟରେ ଶ୍ରୀ ଅରବିନ୍ଦ ଏବଂ ମୋ ମଧ୍ୟରେ କୌଣସି ପାର୍ଥକ୍ୟ ଦେଖିପାର ନାହିଁ, ଯେତେବେଳେ ଶ୍ରୀ ଅରବିନ୍ଦଙ୍କୁ ଚିନ୍ତା କରିବା ଅର୍ଥ ମୋତେ ଚିନ୍ତା କରିବା ଏବଂ ମୋତେ ଚିନ୍ତା କରିବା ଅର୍ଥ ନିଶ୍ଚିତ ଭାବରେ ଶ୍ରୀ ଅରବିନ୍ଦଙ୍କୁ ଚିନ୍ତା କରିବା, ଜଣଙ୍କ ମଧ୍ୟରେ ଅନ୍ୟ ଜଣଙ୍କୁ ନିଶ୍ଚିତ ଭାବରେ ଦର୍ଶନ କରିବା, ଯେପରି ଜଣେ ଏବଂ ସେହି ଗୋଟିଏ ଅଭିନ୍ନ (ଅବତାର) ବ୍ୟକ୍ତି, ତେବେ ତୁମେ ଜାଣିବ ଯେ ତୁମେ ଅତିମାନସ ଶକ୍ତି ଓ ଚେତନା ଆଡ଼କୁ ନିଜକୁ ଖୋଲି ଧରିବା ଆରମ୍ଭ କରିଛ।” ଶ୍ରୀ ମା The Mother’s Centenary Works/Vol-13/p-32 “ଅତିମାନସ ବହୁ ପୂର୍ବରୁ, ବହୁ ପୂର୍ବରୁ ମନ ଭିତରକୁ ଅବତରଣ କରିଛି (ଶ୍ରୀ ମା ଆଲଜେରିଆ ଏବଂ ଶ୍ରୀ ଅରବିନ୍ଦ ଆଲିପୁର୍ ଜେଲରେ ଥିବା ସମୟରେ) ଏବଂ ଏପରିକି ପ୍ରାଣମଧ୍ୟକୁ ମଧ୍ୟ ଅବତରଣ କରିଛି (ପଣ୍ଡିଚେରୀରେ): ଏହି ଅତିମାନସ ଜଡ଼ ଜଗତରେ ମଧ୍ୟ ପରୋକ୍ଷ ଭାବରେ ଏହି ମଧ୍ୟବର୍ତ୍ତୀ ଜଗତ ଦେଇ କ୍ରିୟାଶୀଳ। ପ୍ରଶ୍ନ ହେଉଛି ଏହି ଅତିମାନସ କିପରି ଜଡ଼ମଧ୍ୟରେ ପ୍ରତ୍ୟକ୍ଷ ଭାବରେ କ୍ରିୟାଶୀଳ ହୋଇପାରିବ। ଶ୍ରୀ ଅରବିନ୍ଦଙ୍କ କହିବା ଅନୁସାରେ ଏହା ସମ୍ଭବ ହୋଇ ପାରନ୍ତା ଯଦି ତାମସିକ ମନ (physical mind) ଅତିମାନସ ଶକ୍ତିକୁ ଗ୍ରହଣ କରନ୍ତା: ଅତି ସ୍ଥୂଳ ଜଡ଼ମଧ୍ୟରେ ଅତିମାନସ ଶକ୍ତିର ପ୍ରତ୍ୟକ୍ଷ କ୍ରିୟାନିମନ୍ତେ ତାମସିକ ମନ ଯନ୍ତ୍ର ହୁଅନ୍ତା। ରୂପାନ୍ତରିତ ତାମସିକ ମନର (ଜପ ଦ୍ଵାରା ତାମସିକ ମନର ରୂପାନ୍ତର ସମ୍ଭବ) ଅତିମାନସକୁ ଧାରଣ କରିବାର ସାମର୍ଥ୍ୟକୁ ଶ୍ରୀ ଅରବିନ୍ଦ ଆଲୋକିତ ମନ (Mind of Light) ବୋଲି କହୁଥିଲେ।... ଶ୍ରୀ ଅରବିନ୍ଦ ସ୍ଥୂଳ ଦେହ ତ୍ୟାଗ କରୁକରୁ ମୋ (ଶ୍ରୀ ମା’ଙ୍କ) ମଧ୍ୟରେ ଏହି ଆଲୋକିତ ମନ ଉପଲବ୍ଧ ଏବଂ କ୍ରିଯାଶୀଳ ହୋଇଥିଲା। ଅର୍ଥାତ୍ ଅତିମାନସ ଶକ୍ତି ଏହି ସ୍ଥୂଳ ଶରୀର ମଧ୍ୟରେ ପ୍ରତ୍ୟକ୍ଷ ଭାବରେ କ୍ରିଯାଶୀଳ ହେଲା। ” ଶ୍ରୀ ମା The Mother’s Centenary Works/Vol-13/p-62-63 "ଯେତେବେଳେ ମୋତେ ପାଞ୍ଚ ବର୍ଷ ହୋଇଥିଲା... ମୁଁ ଏକ ଚେତନା ସହିତ ଜୀବନ ଆରମ୍ଭ କରିଥିଲି। ନିଶ୍ଚିତ ଭାବରେ ଏହା କ’ଣ ଥିଲା ସେ ବିଷୟରେ ମୋର କୌଣସି ଧାରଣା ନଥିଲା। କିନ୍ତୁ ମୋର ପ୍ରଥମ ଅନୁଭୂତି ଥିଲା ଏହିଠାରେ (ମୁଣ୍ଡ ଉପରକୁ ସଙ୍କେତ କରି) ଥିବା ସେହି ଚେତନାର, ଯାହାକୁ ମୁଁ ଏକ ଆଲୋକ ଏବଂ ଏକ ଶକ୍ତି ଭାବରେ ଅନୁଭବ କରିଥିଲି; ଏବଂ ପାଞ୍ଚ ବର୍ଷ ବୟସରେ ମୁଁ ଏହାକୁ ସେଠାରେ ଅନୁଭବ କରିଥିଲି। ଏହା ଏକ ବହୁତ ସୁଖଦ ଅନୁଭୂତି ଥିଲା। ମୁଁ ମୋ କୋଠୋରିରେ ସମ୍ପୂର୍ଣ୍ଣ ଏକୁଟିଆ, ବିଶେଷ ଭାବରେ ମୋ ପାଇଁ ପ୍ରସ୍ତୁତ ଏକ ଛୋଟ ଆରାମ ଚଉକିରେ ବସୁଥିଲି, ଏବଂ କିଛି ବହୁତ ଶକ୍ତିଶାଳୀ, ବହୁତ ଜ୍ୟୋତିର୍ମୟ (ଦୀପ୍ତିମାନ) ଜିନିଷର ଏକ ଅତ୍ୟନ୍ତ ସୁଖଦ ଅନୁଭୂତି ମୋର ହେଉଥିଲା, ଯାହା ଏହିଠାରେ (ମୁଣ୍ଡ ଉପରେଥିବା ଆଲୋକ) ଥିଲା.... ତା’ପରେ ମୁଁ ଏହାକୁ ତଳକୁ ଟାଣି ଆଣୁଥିଲି, କାରଣ ଏହା ଥିଲା... ଏହା ପ୍ରକୃତରେ ମୋର ଜୀବନର ଚରମ ଉଦ୍ଦେଶ୍ୟ (ବଞ୍ଚିବାର ପ୍ରକୃତ କାରଣ) ଥିଲା।" — ଶ୍ରୀମା ଦି ମଦର୍ସ ଏଜେଣ୍ଡା, ୨୫ ଜୁଲାଇ, ୧୯୬୨ "ଏହା ଆଉ ଏକ କୌତୁହଳପୂର୍ଣ୍ଣ ବିଷୟ, କାରଣ ମୁଁ (ଶ୍ରୀମା) ସମ୍ପୂର୍ଣ୍ଣ ରୂପେ ଜଣେ ନାସ୍ତିକ ଥିଲି: କୋଡ଼ିଏ ବର୍ଷ ବୟସ ପର୍ଯ୍ୟନ୍ତ, ଭଗବାନଙ୍କର ଚିନ୍ତାଧାରା ହିଁ ମୋତେ କ୍ରୋଧିତ କରିଦେଉଥିଲା। ତେଣୁ ମୋ ପାଖରେ ସବୁଠାରୁ ଦୃଢ଼ ଭିତ୍ତିଭୂମି ଥିଲା – କୌଣସି କଳ୍ପନା ଜଳ୍ପନା ନଥିଲା, କୌଣସି ରହସ୍ୟବାଦୀ ବଂଶଗତ ସଂସ୍କାର (mystic atavism) ନଥିଲା; ମୋ ମାଆ ଜଣେ ବଡ଼ ଅବିଶ୍ୱାସୀ (ନାସ୍ତିକ) ଥିଲେ ଏବଂ ମୋ ବାପା ମଧ୍ୟ ସେପରି ଥିଲେ। ତେଣୁ ବଂଶଗତ ସଂସ୍କାର ଦୃଷ୍ଟିକୋଣରୁ ଏହା ବହୁତ ଭଲ ଥିଲା: ପ୍ରତ୍ୟକ୍ଷବାଦ (positivism) ଓ ବସ୍ତୁବାଦ (materialism)। କେବଳ ଗୋଟିଏ କଥା: ମୁଁ ବହୁତ ଛୋଟ ଥିବା ସମୟରୁ ହିଁ, ଯେକୌଣସି କ୍ଷେତ୍ରରେ ହେଉନା କାହିଁକି ପୂର୍ଣ୍ଣତା ହାସଲ କରିବା ପାଇଁ ଏକ ସଙ୍କଳ୍ପ ଥିଲା; (୧) ପୂର୍ଣ୍ଣତା ପାଇଁ ଏକ ସଙ୍କଳ୍ପ ଏବଂ (୨) ଏକ (ମସ୍ତିସ୍କ ଉର୍ଦ୍ଧରେ) ଅସୀମ ଚେତନାର ଅନୁଭୂତି – ନିଜର ପ୍ରଗତି, ନିଜର ଶକ୍ତି କିମ୍ବା ନିଜର ପରିସରର କୌଣସି ସୀମା ନଥିଲା। ଏବଂ ଏହା, ମୁଁ ବହୁତ ଛୋଟ ଥିବା ସମୟରୁ ହିଁ ଥିଲା। କିନ୍ତୁ ମାନସିକ ସ୍ତରରେ, ଜଣେ 'ଭଗବାନ'ଙ୍କ ଉପରେ ବିଶ୍ୱାସ କରିବାକୁ ସମ୍ପୂର୍ଣ୍ଣ ଅସ୍ୱୀକାର କରିବା: ମୁଁ କେବଳ ସେହି ଜିନିଷ ଉପରେ ବିଶ୍ୱାସ କରୁଥିଲି ଯାହାକୁ ମୁଁ ସ୍ପର୍ଶ କରିପାରୁଥିଲି ଏବଂ ଦେଖିପାରୁଥିଲି। ଏବଂ ଅନୁଭୂତି ହାସଲ କରିବାର ସମସ୍ତ ସାମର୍ଥ୍ୟ ପୂର୍ବରୁ ହିଁ ସେଠାରେ ଥିଲା (ସେଗୁଡ଼ିକ ପ୍ରକଟ ହୋଇନଥିଲେ କାରଣ ସେଥିପାଇଁ ସମୟ ଆସିନଥିଲା)। କେବଳ, ଏହିଠାରେ (ମୁଣ୍ଡ ଉପରକୁ ସଙ୍କେତ କରି) ଏକ ଆଲୋକର ଅନୁଭୂତି, ଯାହା ମୁଁ ବହୁତ ଛୋଟ, ଅର୍ଥାତ୍ ପାଞ୍ଚ ବର୍ଷର ହୋଇଥିବା ବେଳେ ପୂର୍ଣ୍ଣତା ପାଇଁ ଏକ ସଙ୍କଳ୍ପ ସହିତ ଆରମ୍ଭ ହୋଇଥିଲା। ପୂର୍ଣ୍ଣତା ପାଇଁ ଏକ ସଙ୍କଳ୍ପ: ଓଃ, ମୁଁ ଯାହା ବି କରୁଥିଲି, (୧) ତାହା ସର୍ବଦା ମୋ ଦ୍ୱାରା ହୋଇପାରୁଥିବା ସର୍ବୋତ୍ତମ କାର୍ଯ୍ୟ ହେବା ଆବଶ୍ୟକ ଥିଲା। ଏବଂ ତା’ପରେ, (୨) ଏକ ଅସୀମ ଚେତନା (ଗୀତାର ଭାଷାରେ ଅକ୍ଷର ପୁରୁଷ)। ଏହି ଦୁଇଟି ଜିନିଷ। ଏବଂ ଭଗବାନଙ୍କ (ଦିବ୍ୟସତ୍ତା) ଆଡ଼କୁ ମୋର ପ୍ରତ୍ୟାବର୍ତ୍ତନ ଥେଓନ୍ଙ୍କ (Theon) ଶିକ୍ଷା ମାଧ୍ୟମରେ ହୋଇଥିଲା, ଯେତେବେଳେ ମୋତେ ପ୍ରଥମ ଥର ପାଇଁ କୁହାଗଲା, 'ଭଗବାନ ନିଜ ଭିତରେ ଅଛନ୍ତି, ସେହିଠାରେ' (ଶ୍ରୀମା ନିଜ ବକ୍ଷସ୍ଥଳକୁ ସ୍ପର୍ଶ କଲେ)। ସେତେବେଳେ ମୁଁ ସଙ୍ଗେ ସଙ୍ଗେ ଅନୁଭବ କଲି, 'ହଁ, ଏହା ହିଁ ସେହି ଜିନିଷ।' ତା’ପରେ ତାଙ୍କୁ ପୁନର୍ବାର ଖୋଜି ପାଇବା ପାଇଁ ଯେଉଁସବୁ ସାଧନା ଶିକ୍ଷା ଦିଆଯାଏ, ସେହି ସମସ୍ତ କାର୍ଯ୍ୟ ମୁଁ କଲି; ଏବଂ ଏହିଠାରୁ (ହୃଦୟ କେନ୍ଦ୍ରକୁ ସଙ୍କେତ କରି) ମୁଁ ସେଠାକୁ (ଉପରେ ପରମଙ୍କ ସହିତ ମିଳନର ସଙ୍କେତ କରି) ଗଲି। କିନ୍ତୁ ବାହ୍ୟତଃ, ମାନସିକ ସ୍ତରରେ, କୌଣସି ଧର୍ମ ନଥିଲା – ଧର୍ମ ପ୍ରତି ଏକ ପ୍ରକାର ଘୃଣା ଥିଲା... ଏବଂ ମୁଁ ଏବେ ଦେଖିପାରୁଛି ଯେ ଏହି ଅନୁଭୂତି ପାଇଁ ଏହା ସମ୍ଭବପର ସବୁଠାରୁ ଦୃଢ଼ ଭିତ୍ତିଭୂମି ଥିଲା: କୌଣସି କଳ୍ପନା ଜଳ୍ପନାର ଭୟ ନଥିଲା।" — ଶ୍ରୀମା ଦି ମଦର୍ସ ଏଜେଣ୍ଡା, ୨୬ ମାର୍ଚ୍ଚ, ୧୯୬୬ ପୂର୍ଣ୍ଣାଙ୍ଗ ଶିକ୍ଷାର ଲକ୍ଷ ହେଉଛି ପୂର୍ଣ୍ଣାଙ୍ଗ ପୂର୍ଣ୍ଣତା| ଏହି ସାମଗ୍ରିକ ପୂର୍ଣ୍ଣତା ହେଉଛି ଜୀବନର ପୂର୍ଣ୍ଣତା, ଚେତନାର ପୂର୍ଣ୍ଣତା ଓ ଆତ୍ମାର ପୂର୍ଣ୍ଣତା|ଚେତନାର ଅରୋହଣ ଓ ଅବତରଣ ଦ୍ୱାରା ଜୀବନର ପୂର୍ଣ୍ଣତା, ଚେତନାର ପୂର୍ଣ୍ଣତା ଓ ଆତ୍ମାର ପୂର୍ଣ୍ଣତା ସମ୍ଭବ| ଆମ ହୃଦୟ କେନ୍ଦ୍ରରେ ଥିବା ଆତ୍ମାର ଅରୋହଣ ଏବଂ ମସ୍ତିସ୍କ ଉର୍ଧରେ ଥିବା ଶକ୍ତିର ଅବତରଣ ଦ୍ୱାରା ଦିବ୍ୟ ଜୀବନ ଓ ପୂର୍ଣ୍ଣତା ସମ୍ଭବ|ପୂର୍ଣ୍ଣାଙ୍ଗ ଶିକ୍ଷାର କେନ୍ଦ୍ରୀୟ ସତ୍ୟ ସଂଯମକୁ ଅଭ୍ୟାସ କରିବା ଦ୍ୱାରା ଆମେ ଏକ ଗତିଶୀଳ ଚେତନାର ଶ୍ରେଣୀ ସକଳକୁ (Hierarchy of Consciousness) ଆବିଷ୍କାର କରିପାରିବା| ପୂର୍ଣ୍ଣାଙ୍ଗ ଶିକ୍ଷାର ଭାଷାରେ ଭଗବାନ୍ କହିଲେ ଅମେ ଗତିଶୀଳ ଚେତନାର ଶ୍ରେଣୀ ସକଳକୁ ବୁଝିବା| ଆତ୍ମା (static consciousness) ଓ ଚେତନାକୁ (dynamic consciousness) ଆବିଷ୍କାର କରିଥିବା ପୂର୍ଣ୍ଣାଙ୍ଗ ଶିକ୍ଷାର ଛାତ୍ର ପଶୁ ପ୍ରବୁତ୍ତିର ଦାସତ୍ୱରୁ ମୁକ୍ତ ହୋଇ ଦେବତା ହୋଇପାରିବେ| ୨) ଆଶ୍ରମ ମାର୍ଗଦର୍ଶିକା ଓ ନିୟମାବଳୀ: ବିଦ୍ୟାଳୟର ସନ୍ତାନ (ଛାତ୍ରଛାତ୍ରୀ) ଏବଂ ଶିକ୍ଷକମାନଙ୍କ ପାଇଁ ସାତୋଟି ମାର୍ଗଦର୍ଶିକା 'ଶ୍ରୀ ମା’ଙ୍କ ଆଦର୍ଶ ପୂର୍ଣ୍ଣାଙ୍ଗ ବିଦ୍ୟାଳୟ 'ର ଛାତ୍ରଛାତ୍ରୀ ଏବଂ ଶିକ୍ଷକମାନେ ଏହି ସାତୋଟି ଅଭୁଲା ସମ୍ପଦ ସ୍ମରଣ ରଖିବା ଉଚିତ। ଏହାର ଅନୁଶୀଳନ ସେମାନଙ୍କୁ ଏହି ଜୀବନ ଏବଂ ସମଗ୍ର ଅନନ୍ତ ଜୀବନରେ ବିକଶିତ ହେବାରେ ସାହାଯ୍ୟ କରିବ। ୧: "ମୋର ପ୍ରିୟ ସନ୍ତାନ, "ଯିଏ ଅସୀମକୁ ନିର୍ବାଚନ କରେ, ସିଏ ଅସୀମଙ୍କ ଦ୍ୱାରା ନିର୍ବାଚିତ ହୋଇସାରିଛି।" (ଦ ସିନ୍ଥେସିସ୍ ଅଫ୍ ଯୋଗ-ପୃଷ୍ଠା-୫୩) ଶ୍ରୀଅରବିନ୍ଦଙ୍କର ଏହି ପ୍ରତିଶ୍ରୁତିକୁ କଦାପି ଭୁଲିବ ନାହିଁ ଏବଂ ସମସ୍ତ ଅସୁବିଧା ସତ୍ତ୍ୱେ ସାହସ ବଜାୟ ରଖିବ। ତୁମେ ନିଶ୍ଚିତ ଭାବରେ ଲକ୍ଷ୍ୟସ୍ଥଳରେ ପହଞ୍ଚିବ, ଏବଂ ତୁମେ ଯେତେ ଅଧିକ ଆତ୍ମବିଶ୍ୱାସ ରଖିବ, ଏହା ସେତେ ଶୀଘ୍ର ଆସିବ। ମୋର ସ୍ନେହ ଏବଂ ଆଶୀର୍ବାଦ ସହ।" ଶ୍ରୀମା : TMCW-୧୬/ଶ୍ରୀମାଙ୍କ କେତେକ ଉତ୍ତର/ପୃଷ୍ଠା-୪୪ ୨: "ଜଣେ ସାଧକଙ୍କର ପ୍ରଥମ କର୍ତ୍ତବ୍ୟ ହେଉଛି ଏହା ଦେଖିବା ଯେ ତାଙ୍କ ମଧ୍ୟରେ ପୂର୍ଣ୍ଣ ସମତା ରହିଛି କି ନାହିଁ, ସେ ଏହି ଦିଗରେ କେତେ ଦୂର ଅଗ୍ରସର ହୋଇଛନ୍ତି କିମ୍ବା ଅନ୍ୟଥା କେଉଁଠାରେ ତ୍ରୁଟି ରହିଯାଇଛି, ଏବଂ ଏହି ଦୋଷ ଓ ଏହାର କାରଣଗୁଡ଼ିକରୁ ମୁକ୍ତି ପାଇବା ପାଇଁ ନିଜର ପ୍ରକୃତି ଉପରେ ନିରନ୍ତର ଭାବେ ନିଜର ସଂକଳ୍ପ ପ୍ରୟୋଗ କରିବା କିମ୍ବା ପୁରୁଷଙ୍କର ସଂକଳ୍ପକୁ ଆବାହନ କରିବା।" (ଦ ସିନ୍ଥେସିସ୍ ଅଫ୍ ଯୋଗ-ପୃଷ୍ଠା-୫୩) "କଦାପି ଭୁଲିବ ନାହିଁ ଯେ, ଜୀବନ ଏବଂ ମଣିଷ ସହିତ ତୁମର ସମ୍ପର୍କରେ ଯେପର୍ଯ୍ୟନ୍ତ ତୁମେ ପସନ୍ଦ-ଅପସନ୍ଦ (ପକ୍ଷପାତ) କରିବାକୁ ସକ୍ଷମ, ସେପର୍ଯ୍ୟନ୍ତ ତୁମେ ଭଗବାନଙ୍କର ଏକ ପବିତ୍ର ଏବଂ ପୂର୍ଣ୍ଣାଙ୍ଗ ଯନ୍ତ୍ର ହୋଇପାରିବ ନାହିଁ।" ଶ୍ରୀମା : TMCW-୧୦/ଅନ୍ ଥଟ୍ସ ଆଣ୍ଡ ଆଫୋରିଜିମ୍ସ/ପୃଷ୍ଠା-୩୫୧ ୩: "ତେଣୁ, ବିଶ୍ୱବିଦ୍ୟାଳୟ କେନ୍ଦ୍ରରେ ଯୋଗଦେବାକୁ ଆସୁଥିବା ସମସ୍ତଙ୍କୁ ମୁଁ ଆଉ ଥରେ କହିବି: ଆମର କାର୍ଯ୍ୟକ୍ରମ ଏବଂ ଏଠାକୁ ଆସିବାର ଗଭୀର କାରଣକୁ କଦାପି ଭୁଲିବ ନାହିଁ । ଏବଂ ଯଦି ତୁମର ସମସ୍ତ ଚେଷ୍ଟା ସତ୍ତ୍ୱେ କେବେ କେବେ ଦିଗବଳୟ ଅନ୍ଧକାରମୟ ହୋଇଯାଏ, ଯଦି ଆଶା ଏବଂ ଆନନ୍ଦ ମ୍ଲାନ ହୋଇଯାଏ, ଯଦି ଉତ୍ସାହ କମିଯାଏ, ମନେରଖ ଯେ ଏହା ଏକ ସଙ୍କେତ ଯେ ତୁମେ ନିଜ ଚୈତ୍ୟ ସତ୍ତା (Psychic Being) ଠାରୁ ଦୂରେଇ ଯାଇଛ ଏବଂ ଏହାର ଆଦର୍ଶ ସହିତ ସମ୍ପର୍କ ହରାଇଛ। ଏହିପରି ଭାବରେ ତୁମେ ନିଜ ଚାରିପାଖରେ ଥିବା ଲୋକ ଏବଂ ଜିନିଷଗୁଡ଼ିକ ଉପରେ ଦୋଷ ଲଦିବାର ଭୁଲ୍ କରିବାରୁ ବଞ୍ଚିପାରିବ ଏବଂ ଏହିଭଳି ଭାବେ ଅଯଥାରେ ନିଜର କଷ୍ଟ ଓ ଅସୁବିଧା ବଢ଼ାଇବାକୁ ଏଡ଼ାଇ ଦେଇପାରିବ।" — ଶ୍ରୀମା / TMCW-୧୨ / ଅନ୍ ଏଜୁକେସନ୍ / ପୃଷ୍ଠା-୪୭ ୪: "କଦାପି ଭୁଲିବ ନାହିଁ ଯେ ତୁମେ ଏକୁଟିଆ ନୁହଁ। ଭଗବାନ ତୁମ ସହିତ ଅଛନ୍ତି, ତୁମକୁ ସାହାଯ୍ୟ କରୁଛନ୍ତି ଏବଂ ମାର୍ଗଦର୍ଶନ ଦେଉଛନ୍ତି। ସିଏ ହେଉଛନ୍ତି ସେହି ସାଥୀ ଯିଏ କେବେ ବିଫଳ ହୁଅନ୍ତି ନାହିଁ, ସେହି ବନ୍ଧୁ ଯାହାଙ୍କର ପ୍ରେମ ସାନ୍ତ୍ୱନା ଏବଂ ଶକ୍ତି ପ୍ରଦାନ କରେ। ତୁମେ ଯେତେ ଅଧିକ ଏକୁଟିଆ ଅନୁଭବ କରିବ, ତାଙ୍କର ଜ୍ୟୋତିର୍ମୟ ଉପସ୍ଥିତିକୁ ଗ୍ରହଣ କରିବା ପାଇଁ ତୁମେ ସେତେ ଅଧିକ ଉପଯୁକ୍ତ ହେବ। ବିଶ୍ୱାସ ରଖ, ସିଏ ତୁମ ପାଇଁ ସବୁକିଛି କରିବେ।" ଶ୍ରୀମା : TMCW-୧୪/ୱାର୍ଡସ ଅଫ୍ ଦ ମଦର୍-II/ପୃଷ୍ଠା-୯, "ଏବଂ ଯେତେବେଳେ ଭଗବାନ ମାର୍ଗଦର୍ଶକ, ସେତେବେଳେ ଶେଷ ପରିଣାମ କିପରି ବ୍ୟର୍ଥ ହେବ?" ସାବିତ୍ରୀ/ପୃଷ୍ଠା-୩୩୯ ୫: "ସବୁକିଛିକୁ ଗ୍ରହଣ କର, କିନ୍ତୁ କୌଣସିଥିରେ ଆସକ୍ତ ହୁଅନାହିଁ ।" ଦ ସିନ୍ଥେସିସ୍ ଅଫ୍ ଯୋଗ-ପୃଷ୍ଠା-୭୧୮, "ଭଗବାନ ସବୁଠାରେ ଅଛନ୍ତି, ସବୁକିଛି ମଧ୍ୟରେ ଅଛନ୍ତି, ଆମେ ଯାହାକୁ ଫିଙ୍ଗିଦେଉ ସେଥିରେ ମଧ୍ୟ ଏବଂ ଯାହାକୁ ଆମେ ଯତ୍ନର ସହ ସାଇତି ରଖୁ ସେଥିରେ ମଧ୍ୟ, ଯାହାକୁ ଆମେ ପାଦରେ ଦଳିଦେଉ ସେଥିରେ ମଧ୍ୟ ଏବଂ ଯାହାକୁ ଆମେ ଆରାଧନା କରୁ ସେଥିରେ ମଧ୍ୟ। ଆମକୁ ସମ୍ମାନର ସହ ବଞ୍ଚିବା ଶିଖିବାକୁ ହେବ ଏବଂ ତାଙ୍କର ନିରନ୍ତର ଓ ଅପରିବର୍ତ୍ତନୀୟ ଉପସ୍ଥିତିକୁ କଦାପି ଭୁଲିବା ଉଚିତ ନୁହେଁ । " ଶ୍ରୀମା : TMCW-୧୬/ଶ୍ରୀମାଙ୍କ କେତେକ ଉତ୍ତର/ପୃଷ୍ଠା-୨୫୪ ୬: "....ଘଟଣାବଳୀର ଅଦୃଶ୍ୟ ବିଧାନ ମଧ୍ୟରେ ଆମର ସବୁଠାରୁ ବଡ଼ ଅସୁବିଧାଗୁଡ଼ିକ ହିଁ ଆମ ପାଇଁ ସର୍ବୋତ୍ତମ ସୁଯୋଗ ଅଟନ୍ତି ।" (ଦ ସିନ୍ଥେସିସ୍ ଅଫ୍ ଯୋଗ-ପୃଷ୍ଠା-୧୧) "ଆମର ଉପଲବ୍ଧିକୁ ଅଧିକ ପୂର୍ଣ୍ଣାଙ୍ଗ କରିବା ପାଇଁ ହିଁ କେବଳ ଆମ ପାଖକୁ ଅସୁବିଧାଗୁଡ଼ିକ (difficulties) ପ୍ରେରଣ କରାଯାଇଥାଏ। ପ୍ରତ୍ୟେକ ଥର ଯେତେବେଳେ ଆମେ କିଛି ହାସଲ କରିବାକୁ ଚେଷ୍ଟା କରୁ ଏବଂ କୌଣସି ପ୍ରତିରୋଧ କିମ୍ବା ପ୍ରତିବନ୍ଧକର ସମ୍ମୁଖୀନ ହେଉ, କିମ୍ବା ଏକ ବିଫଳତା—ଯାହା ବିଫଳତା ପରି ମନେହୁଏ—ଆମେ ଜାଣିବା ଉଚିତ, ଆମେ କଦାପି ଭୁଲିବା ଉଚିତ ନୁହେଁ ଯେ, ଏହା କେବଳ ଏବଂ ସମ୍ପୂର୍ଣ୍ଣ ଭାବରେ ସେହି ଉପଲବ୍ଧିକୁ ଅଧିକ ପୂର୍ଣ୍ଣାଙ୍ଗ କରିବା ପାଇଁ ହିଁ ଉଦ୍ଦିଷ୍ଟ।" ଶ୍ରୀମା : ଦ ମଦର୍ସ ଆଜେଣ୍ଡା/୦୬.୧୦.୧୯୫୮ ୭: "ମୁଁ କେଉଁଠି କହିଛି କିମ୍ବା ବୋଧହୁଏ ଲେଖିଛି ଯେ, ଦିବ୍ୟ କୃପା (ଭଗବତ କୃପା) ଉପରେ ତୁମର ବିଶ୍ୱାସ ଏବଂ ଭରସା ଯେତେ ମହାନ ହେଉନା କାହିଁକି, ଜୀବନର ପ୍ରତ୍ୟେକ ମୁହୂର୍ତ୍ତରେ, ପ୍ରତ୍ୟେକ ପରିସ୍ଥିତିରେ ଏବଂ ପ୍ରତ୍ୟେକ କ୍ଷେତ୍ରରେ ଏହାକୁ କାର୍ଯ୍ୟକାରୀ ହେବାର ଦେଖିବାର ତୁମର କ୍ଷମତା ଯେତେ ଅଧିକ ହେଉନା କାହିଁକି, ତୁମେ ଏହାର କାର୍ଯ୍ୟର ଚମତ୍କାର ବ୍ୟାପକତା ଏବଂ ଏହି କାର୍ଯ୍ୟ ଯେଉଁ ସୂକ୍ଷ୍ମତା ଓ ସଠିକତା ସହିତ ସମ୍ପାଦିତ ହୁଏ, ତାହା ହୃଦୟଙ୍ଗମ କରିବାରେ କେବେ ବି ସଫଳ ହେବ ନାହିଁ; ଦିବ୍ୟ କୃପା କେତେ ପରିମାଣରେ ସବୁକିଛି କରୁଛି, ସବୁକିଛି ପଛରେ ରହିଛି, ସବୁକିଛି ବ୍ୟବସ୍ଥିତ କରୁଛି ଏବଂ ପରିଚାଳିତ କରୁଛି, ତାହା ତୁମେ କେବେ ବି ସମ୍ପୂର୍ଣ୍ଣ ରୂପେ ବୁଝିପାରିବ ନାହିଁ, ଯାହାଦ୍ୱାରା ଦୁନିଆର ପରିସ୍ଥିତିକୁ ବିଚାରକୁ ନେଇ ଦିବ୍ୟ ଉପଲବ୍ଧି ଆଡ଼କୁ ଅଗ୍ରଗତି ଯଥାସମ୍ଭବ କ୍ଷିପ୍ର, ପୂର୍ଣ୍ଣାଙ୍ଗ, ସାମଗ୍ରିକ ଏବଂ ସମନ୍ୱିତ ହୋଇପାରିବ। (ଦିବ୍ୟ କୃପା ଦ୍ୱାରା "ସବୁଠାରୁ କ୍ଷୁଦ୍ରତମ/ସଂକ୍ଷିପ୍ତ ମାର୍ଗ ଦେଇ ସର୍ବବୃହତ ବିକାଶରେ ଉପନୀତ ହୋଇପାରିବା" ଦ ସିନ୍ଥେସିସ୍ ଅଫ୍ ଯୋଗ-ପୃଷ୍ଠା-୬୧୩) ଯେତେବେଳେ ତୁମେ ଏହାର ସଂସ୍ପର୍ଶରେ ଆସିବ, ସମୟର ଏପରି କୌଣସି ମୁହୂର୍ତ୍ତ ନାହିଁ କିମ୍ବା ସ୍ଥାନର ଏପରି କୌଣସି ବିନ୍ଦୁ ନାହିଁ, ଯାହା ତୁମକୁ ଦିବ୍ୟ କୃପାର ଏହି ନିରନ୍ତର କାର୍ଯ୍ୟ ଏବଂ ଏହାର ଅହରହ ହସ୍ତକ୍ଷେପକୁ ଜାଜ୍ଜଲ୍ୟମାନ ଭାବରେ ଦେଖାଇବ ନାହିଁ। ଏବଂ ଥରେ ତୁମେ ଏହାକୁ ଦେଖିଲା ପରେ, ତୁମେ ଅନୁଭବ କରିବ ଯେ ତୁମେ କେବେ ବି ଏହାର ସମକକ୍ଷ ହୋଇପାରିବ ନାହିଁ, ତେଣୁ ତୁମେ ଏହାକୁ କଦାପି ଭୁଲିବା ଉଚିତ ନୁହେଁ , କଦାପି କୌଣସି ଭୟ, ବ୍ୟାକୁଳତା, ଅନୁତାପ, ପଶ୍ଚାଦପଦ କିମ୍ବା ଯନ୍ତ୍ରଣା ମଧ୍ୟ ଅନୁଭବ କରିବା ଉଚିତ ନୁହେଁ। ଯଦି ଜଣେ ଏହି ଦିବ୍ୟ କୃପା ସହିତ ଏକାତ୍ମ ହୋଇଯାଏ, ଯଦି ସିଏ ଏହାକୁ ସବୁଠାରେ ଦେଖେ, ତେବେ ସିଏ ଏକ ପରମ ଆନନ୍ଦ, ସର୍ବ-ଶକ୍ତିମାନତା ଏବଂ ଅସୀମ ସୁଖର ଜୀବନ ଜିଇଁବା ଆରମ୍ଭ କରିବ। ଏବଂ ତାହା ହିଁ ଦିବ୍ୟ କାର୍ଯ୍ୟରେ ସର୍ବୋତ୍ତମ ସହଯୋଗ ହେବ।" ଶ୍ରୀମା : TMCW-୮/ପ୍ରଶ୍ନ ଏବଂ ଉତ୍ତର-୧୯୫୬/ପୃଷ୍ଠା-୨୫୦ ଛାତ୍ରଛାତ୍ରୀ ଏବଂ ଶିକ୍ଷକମାନେ ସ୍ମରଣ ରଖିବା ଉଚିତ ଯେ (୧) ଯିଏ ଅସୀମକୁ ନିର୍ବାଚନ କରେ ସିଏ ଅସୀମଙ୍କ ଦ୍ୱାରା ନିର୍ବାଚିତ ହୋଇସାରିଛି, (୨) ଜୀବନରେ ପସନ୍ଦ-ଅପସନ୍ଦ ନ ରଖି ନିଜ ପ୍ରକୃତିରେ ପୂର୍ଣ୍ଣ ସମତା ପ୍ରତିଷ୍ଠା କରିବା ପବିତ୍ର ଏବଂ ପୂର୍ଣ୍ଣାଙ୍ଗ ଯନ୍ତ୍ରର ଲକ୍ଷଣ, (୩) ଆଶା ଓ ଉତ୍ସାହ ମ୍ଲାନ ହେବା ନିଜ ଚୈତ୍ୟ ସତ୍ତାଠାରୁ ଦୂରେଇ ଯିବାର ସଙ୍କେତ ଅଟେ, (୪) ଭଗବାନ ସଦାସର୍ବଦା ସାଥୀରେ ଅଛନ୍ତି ଏବଂ ସେହି ଅପରାଜେୟ ମାର୍ଗଦର୍ଶକଙ୍କ ସହ ଶେଷ ପରିଣାମ କଦାପି ବ୍ୟର୍ଥ ହେବନାହିଁ, (୫) ସବୁକିଛିକୁ ଗ୍ରହଣ କରି ମଧ୍ୟ କୌଣସିଥିରେ ଆସକ୍ତ ନ ହୋଇ ପ୍ରତ୍ୟେକ ବସ୍ତୁରେ ଈଶ୍ୱରଙ୍କ ଉପସ୍ଥିତି ଅନୁଭବ କରିବା ଆବଶ୍ୟକ, (୬) ଜୀବନର ସବୁଠାରୁ ବଡ଼ ଅସୁବିଧାଗୁଡ଼ିକ ହିଁ ଆଧ୍ୟାତ୍ମିକ ଉପଲବ୍ଧିକୁ ଅଧିକ ପୂର୍ଣ୍ଣାଙ୍ଗ କରିବାର ସର୍ବୋତ୍ତମ ସୁଯୋଗ ଅଟନ୍ତି ଏବଂ (୭) ଦିବ୍ୟ କୃପା ସବୁକିଛି ପଛରେ ରହି ପରିଚାଳିତ କରୁଛି ଏବଂ ଏହା ସହିତ ଏକାତ୍ମ ହେଲେ ଜୀବନ ପରମ ଆନନ୍ଦ ଓ ଅସୀମ ସୁଖରେ ପରିପୂର୍ଣ୍ଣ ହୋଇଯାଏ । ୩) ଜଗତଜନନୀ ଦିବ୍ୟମାତା ସାବିତ୍ରୀଙ୍କଠାରୁ ପ୍ରାପ୍ତ ସାତୋଟି ଶିକ୍ଷା: ୧) "She knew that first she must discover her soul. Only who save themselves can others save." Savitri-501 ଓଡ଼ିଆ ଅନୁବାଦ: "ସେ ଜାଣିଥିଲେ ଯେ ପ୍ରଥମେ ତାଙ୍କୁ ନିଜ ଆତ୍ମାର ଆବିଷ୍କାର କରିବାକୁ ହେବ। ଯେଉଁମାନେ ନିଜକୁ ରକ୍ଷା କରନ୍ତି, କେବଳ ସେହିମାନେହିଁ ଅନ୍ୟକୁ ରକ୍ଷା କରିପାରିବେ।"" ଆଧ୍ୟାତ୍ମିକ ରୂପ: "ସାବିତ୍ରୀ ଅବଗତ ଥିଲେ ଯେ ପ୍ରଥମେ ତାଙ୍କୁ ସ୍ୱୀୟ ଆତ୍ମତତ୍ତ୍ୱର ଅନ୍ୱେଷଣ କରିବାକୁ ହେବ। କାରଣ ଆତ୍ମାକୁ ପାଇଥିବା ବ୍ୟକ୍ତି କେବଳ ନିଜକୁ ଓ ଅନ୍ୟମାନଙ୍କୁ ସୁରକ୍ଷା ଦେଇପାରିବେ । " ୨) "She knew she must not clutch that happiness" Savitri-472 (She renounced the happiness of Supreme abode, Paramdham .) ଓଡ଼ିଆ ଅନୁବାଦ: "ସାବିତ୍ରୀ ଜାଣିଥିଲେ ଯେ ସେହି ସୁଖକୁ ସେ ଜାବୁଡ଼ି ଧରି ରଖିବେ ନାହିଁ" (ସେ ପରମଧାମର ସର୍ବୋଚ୍ଚ ସୁଖକୁ ତ୍ୟାଗ କରିଥିଲେ) ଆଧ୍ୟାତ୍ମିକ ରୂପ: "ସାବିତ୍ରୀ ଜାଣିଥିଲେ ଯେ ସେ ସେହି ପରମାନନ୍ଦ ପ୍ରତି ଆସକ୍ତ ହେବେ ନାହିଁ" (ସେ ପରମଧାମର ସୁଖକୁ ପରିତ୍ୟାଗ କରିଥିଲେ) ୩) "She knew herself the Beloved of the Supreme:" Savitri-525 ଓଡ଼ିଆ ଅନୁବାଦ: "ସେ ନିଜକୁ ପରମେଶ୍ୱରଙ୍କର ପ୍ରିୟତମା ବୋଲି ଜାଣିଥିଲେ:" ଆଧ୍ୟାତ୍ମିକ ରୂପ: "ସାବିତ୍ରୀ ନିଜକୁ ପରମବ୍ରହ୍ମଙ୍କର ପରମ ପ୍ରିୟା ବୋଲି ଜାଣିଥିଲେ:" ୪) "She had found herself, she knew her being’s aim." Savitri-532 ଓଡ଼ିଆ ଅନୁବାଦ: "ସାବିତ୍ରୀ ନିଜକୁ (Psychic being) ପାଇ ସାରିଥିଲେ, ସେ ତାଙ୍କ ଜୀବନର ଲକ୍ଷ୍ୟ ଜାଣିଥିଲେ।" ଆଧ୍ୟାତ୍ମିକ ରୂପ: "କେବଳ ଆତ୍ମାକୁ ପାଇଥିବା ବ୍ୟକ୍ତିହିଁ ନିଜ ଲକ୍ଷ୍ୟ ବିଷୟରେ ସଚେତନ। ଲକ୍ଷ୍ୟ ବିହୀନ ମଣିଷଙ୍କର ଜୀବନ ଦୁଖପୁର୍ଣ୍ଣ ଅଟେ।" ୫) "It (Savitri's heart) saw the One and knew that all was He" Savitri-556 ଓଡ଼ିଆ ଅନୁବାଦ: "ଏହା (ସାବିତ୍ରୀଙ୍କ ହୃଦୟ) ସେହି ଜଣଙ୍କୁ ହିଁ ଦେଖିଲା ଏବଂ ଜାଣିଲା ଯେ ସବୁ କିଛି ସେହି ହିଁ ଅଟନ୍ତି" ଆଧ୍ୟାତ୍ମିକ ରୂପ: "ତାଙ୍କର (ସାବିତ୍ରୀଙ୍କ) ଅନ୍ତଃକରଣ ସେହି ଅଦ୍ୱିତୀୟ ପରମାତ୍ମାଙ୍କୁ ଦର୍ଶନ କଲା ଏବଂ ଜାଣିଲା ଯେ ସର୍ବଂ ଖଳ୍ୱିଦଂ ବ୍ରହ୍ମ (ସମସ୍ତ ଚରାଚର ବିଶ୍ୱ ସେହି ହିଁ ଅଟନ୍ତି)" ୬) "She knew not self, forgotten was Savitri... Her aim, joy, origin, Satyavan alone." Savitri-579 ଓଡ଼ିଆ ଅନୁବାଦ: "ସେ ନିଜକୁ ଜାଣି ନଥିଲେ, ସାବିତ୍ରୀ ନିଜକୁ ଭୁଲିଯାଇଥିଲେ... କେବଳ ସତ୍ୟବାନ ହିଁ ଥିଲେ ତାଙ୍କର ଲକ୍ଷ୍ୟ, ଆନନ୍ଦ ଓ ଉତ୍ସ।" ଆଧ୍ୟାତ୍ମିକ ରୂପ: "ସାବିତ୍ରୀଙ୍କର ଅହଂବୋଧ ଲୁପ୍ତ ହୋଇଥିଲା, ପରମ ଚେତନାରେ ପ୍ରତିଷ୍ଠିତ ସାବିତ୍ରୀ ଜାଣିଥିଲେ... କେବଳ ପରମାତ୍ମା ସତ୍ୟବାନ ହିଁ ତାଙ୍କର ଏକମାତ୍ର ଲକ୍ଷ୍ୟ, ଆନନ୍ଦ ଓ ପରମ ଆଶ୍ରୟ।" ୭) "She knew herself eternal without birth." Savitri-586 ଓଡ଼ିଆ ଅନୁବାଦ: "ସେ ନିଜକୁ ଜନ୍ମରହିତ ଏବଂ ଚିରନ୍ତନ ବୋଲି ଜାଣିଥିଲେ।" ଆଧ୍ୟାତ୍ମିକ ରୂପ: "ସାବିତ୍ରୀ ନିଜକୁ ଅଜନ୍ମା ଏବଂ ସନାତନ ବୋଲି ଅନୁଭବ କରିଥିଲେ।" ସାବିତ୍ରୀ ଜାଣିଥିଲେ ଯେ (୧) ପ୍ରଥମେ ତା ଙ୍କର ଆତ୍ମାକୁ ଆବିଷ୍କାର କରିବାକୁ ହେବ, (୨) ସେ ପରମଧାମର ସୁଖକୁ ପରିତ୍ୟାଗ କରିଥିଲେ, (୩) ସେ ନିଜକୁ ପରମେଶ୍ୱରଙ୍କର ପ୍ରିୟତମା ବୋଲି ଜାଣିଥିଲେ, (୪) ଲକ୍ଷ୍ୟ ସମ୍ବନ୍ଧରେ ସେ ଅବଗତ ଥିଲେ, (୫) ସେ ଅନୁଭବ କଲେଯେ ସମଗ୍ର ସଚରାଚର ବିଶ୍ୱ ପରମାତ୍ମାମୟ ଅଟନ୍ତି, ବାସୁଦେବ ସର୍ବମିତି, (୬) ତାଙ୍କର ଲକ୍ଷ୍ୟ, ଆନନ୍ଦ ଓ ଉତ୍ସ କେବଳ ପରମାତ୍ମା ସତ୍ୟବାନ ଏବଂ (୭) ସେ ନିଜକୁ ଅଜନ୍ମା ଏବଂ ସନାତନ ବୋଲି ଅନୁଭବ କରିଥିଲେ। ଓଁ ତତ୍ ସତ୍ ୪) ଓଡ଼ିଆ ଆଧ୍ୟାତ୍ମିକ ଗ୍ୟାଲେରୀ: Spiritual Happiness The Bhagavad Gita (Odia) in Brief Power of Truth in Subconscient The Gita (Sanskrit, English, Odia) Supramentalised Life Energy ଦିବ୍ୟ ଜୀବନ Divine Love ଦିବ୍ୟ ପ୍ରେମ Intuitive Knowledge ଆରୋଜ୍ଞାନ -୧ Supramental Knowledge ଆରୋଜ୍ଞାନ - ୨ Love for the Divine ତତ୍ତ୍ଵମସି Harmony ଅସୀମଙ୍କ ଛନ୍ଦରେ ପରିବର୍ତ୍ତନଶୀଳ ଜଗତ Transformation କୋଷଗତ ରୂପାନ୍ତର The Future ପୃଥିବୀର ଭବିଷ୍ୟତ Body-consciousness undergoing the supramental transformation ଗୀତିନାଟ୍ୟ ସାବିତ୍ରୀ Concentration ପୂର୍ଣ୍ଣାଙ୍ଗ ଶିକ୍ଷାର କେନ୍ଦ୍ରୀୟ ସତ୍ୟ Supramental Sun ଦିବ୍ୟ ଜୀବନର କେନ୍ଦ୍ରୀୟ ସତ୍ୟ Guru ଭାରତ ଜଗତର ଗୁରୁ ହେବା ବିଧିନିର୍ଦିଷ୍ଟ Supramental Light in the Subconscient Sri Matri Dhyana Mandir I-01.08.2022 First response of the Inconscient to the Divine Force Sri Matri Dhyana Mandir II-01.08.2022 Supramental beauty in the physical Sri Matridhyana Mandir-01.08.2024 Supramental Action ଦିବ୍ୟ ସତ୍ୟ Krishna's light in the Overmind The Most Important Verse of the Gita from each Chapter (18 Chapters) Integral Immortality The Most Important Verse of Savitri from each Canto (49 Cantos) Skill in Integral Work ପୃଥିବୀର ଆଧ୍ୟାତ୍ମିକ ଇତିହାସ Supramental Action The Mother book first cha pter Seeking for support only in the Divine ଜିଜ୍ଞାସୁର ପ୍ରଶ୍ନ Divine Help ସାତୋଟି ମାର୍ଗଦର୍ଶିକା/seven guidelines (ସତ୍ୟବାନ ସାବିତ୍ରୀଙ୍କୁ କହିଲେ) "କିନ୍ତୁ ତୁମେ ଆସିଛ ଏବଂ ନିଶ୍ଚିତ ଭାବେ ସବୁକିଛି ବଦଳିଯିବ: ମୁଁ ତୁମର ସ୍ୱର୍ଣ୍ଣିମ ଅବୟବରେ ବିଶ୍ୱଜନନୀଙ୍କୁ ଅନୁଭବ କରିବି ଏବଂ ତୁମର ପବିତ୍ର ବାଣୀରେ ତାଙ୍କର ଜ୍ଞାନ ଶ୍ରବଣ କରିବି। ଶୂନ୍ୟତାର ସନ୍ତାନ ଭଗବାନଙ୍କ ମଧ୍ୟରେ ପୁନର୍ଜନ୍ମ ଲାଭ କରିବ, ମୋର ଜଡ଼ ସତ୍ତା ଅଚେତନତାର ସମାଧିରୁ ମୁକ୍ତ ହେବ।" — ସାବିତ୍ରୀ, ପୃଷ୍ଠା - ୪୦୬ "ଉନେଇଶ ବର୍ଷ ବୟସରେ ଶ୍ରୀମା" “ଏହା କେବେ ଭୁଲିଯିବା ନାହିଁ ଯେ, ଆଶ୍ରମ ଭିତରେ ଓ ବାହାରେ, ଯଦି ତୁମେ ଏକ ସୁଖୀ ଜୀବନଯାପନ କରିବାକୁ ଚାହଁ, ତେବେ ତୁମକୁ ତୁମର ନିମ୍ନ ପ୍ରକୃତିର ପ୍ରଭୁ ହେବାକୁ ପଡିବ ଏବଂ ତୁମ କାମନା ଏବଂ ପ୍ରାଣିକ ଆବେଗକୁ ନିୟନ୍ତ୍ରଣ କରିବାକୁ ପଡିବ; ନଚେତ୍ ତୁମ ଦୁଃଖ ଏବଂ ଅସୁବିଧାର କୌଣସି ଅନ୍ତ ରହିବନାହିଁ।" ଶ୍ରୀ ମା The Mother’s Centenary Works/Vol-14/p-255 “ଆଶ୍ରମ କେବଳ ଯୋଗ ପାଇଁ ଏବଂ ଏକ ଆଧ୍ୟାତ୍ମିକ ଉଦ୍ଦେଶ୍ୟ ପାଇଁ ବିଦ୍ୟମାନ; ଏହା ଏକ ରାଜନୈତିକ କିମ୍ବା ସାମାଜିକ କିମ୍ବା ଧାର୍ମିକ ଅନୁଷ୍ଠାନ ନୁହେଁ ଏବଂ ଏହା ଏହି ସମସ୍ତ କାର୍ଯ୍ୟକଳାପରୁ ଦୂରେଇ ରହିଥାଏ, ଏହାର ଅସ୍ତିତ୍ୱ ପାଇଁ ଏହି ନିବାରଣ ନିହାତି ଆବଶ୍ୟକ| ଯଦି କୌଣସି ଆଶ୍ରମ ସଦସ୍ୟ ରାଜନୀତି, ପରିବାର ଓ ଧର୍ମ ସହିତ ଜଡ଼ିତ ହୁଅନ୍ତି, ଏହା ନିଜେ ଆଶ୍ରମ ପରିଚାଳନାକୁ କ୍ଷତି କରେ ଏବଂ ଏହାର କାର୍ଯ୍ୟକଳାପ ଯୁକ୍ତିଯୁକ୍ତ ମନେହୁଏନାହିଁ, ଏବଂ ଯଦି ସେହି ପ୍ରକାରର ପ୍ରଭାବ କିମ୍ବା ଆସକ୍ତି ଭାବନା ସୃଷ୍ଟି ହୁଏ, ତେବେ ଏହାର ପରିଣାମ ଗମ୍ଭୀର ଆଧ୍ୟାତ୍ମିକ ପତନ ହୋଇପାରେ |” ଶ୍ରୀ ଅରବିନ୍ଦ CWSA-35/Letters on Himself and the Ashram/p-690 “ଏହି ଆଶ୍ରମ ଯୋଗ ପାଇଁ ଉଦ୍ଦିଷ୍ଟ, ସଙ୍ଗୀତ ମନୋରଞ୍ଜନ କିମ୍ବା ଅନ୍ୟାନ୍ୟ ସାମାଜିକ କାର୍ଯ୍ୟକଳାପ ପାଇଁ ନୁହେଁ। ଯେଉଁମାନେ ଆଶ୍ରମରେ ରହୁଛନ୍ତି ସେମାନେ ନୀରବ ଏବଂ ଶବ୍ଦ ବିହୀନ ଭାବରେ ବଞ୍ଚିବା ପାଇଁ ଅନୁରୋଧ କରାଯାଏ ଏବଂ ଯଦି ସେମାନେ ନିଜେ ଧ୍ୟାନ କରିବାକୁ ସକ୍ଷମ ନୁହଁନ୍ତି, ତେବେ ସେମାନେ ଅନ୍ତତଃ ଅନ୍ୟମାନଙ୍କୁ ଧ୍ୟାନ କରିବା ପାଇଁ ଛାଡି ଦେବା ଆବଶ୍ୟକ।” ଶ୍ରୀ ମା , TMCW-13/Words of the Mother-I/p-116 “କୌଣସି ସାମାଜିକ କିମ୍ବା ପାରିବାରିକ କର୍ତ୍ତବ୍ୟ ତୁଳନାରେ ଈଶ୍ୱରଙ୍କ ପ୍ରତି କର୍ତ୍ତବ୍ୟ ଅଧିକ ପବିତ୍ର; ଏହା ଅଧିକ ପବିତ୍ର କାରଣ ମାନବର ସାମୂହିକ ଜୀବନ ଭିତରେ ଏହାକୁ ପ୍ରାୟ ସମ୍ପୂର୍ଣ୍ଣ ଭାବେ ଅଣଦେଖା କରାଯାଏ କିମ୍ବା ଭୁଲ ବୁଝାଯାଏ ।“ ଶ୍ରୀ ମା , TMCW-14/Words of the Mother-II/p-286 "ଜୀବାତ୍ମା ଭଗବାନଙ୍କ, ଏବଂ କେବଳ ଭଗବାନଙ୍କ ଆଜ୍ଞା ପାଳନ ଏବଂ ସେବା କରିବାକୁ ବାଧ୍ୟ। ଯଦି ଭଗବାନ୍ ଏହାକୁ ପରିବାର, ଦେଶ କିମ୍ବା ମାନବତା ପାଇଁ କାମ କରିବାକୁ ନିର୍ଦ୍ଦେଶ ଦିଅନ୍ତି, ତେବେ ଏହା ଠିକ୍ ଅଛି ଏବଂ ସେ ବନ୍ଧନଗ୍ରସ୍ତ ନ ହୋଇ ଏହା କରିପାରିବ... ଯଦି ଈଶ୍ଵରଙ୍କ ଠାରୁ ଆଦେଶ ଆସିନଥାଏ, ତେବେ ଏହି ବ୍ୟକ୍ତି ସକଳଙ୍କ ସେବା କରିବା କେବଳ ସାମାଜିକ ଏବଂ ନୈତିକ ପରମ୍ପରା ପାଳନ କରିବା ହୋଇଥାଏ।" ଶ୍ରୀ ମା 17 December 1969, The Mother’s Centenary Works (second edition)/Vol-10/p-283 "ମୁଁ ପ୍ରସଙ୍ଗ ମନେ ରଖିନାହିଁ; କିନ୍ତୁ ମୁଁ ଭାବୁଛି ସେ [ଯୌଗିକ ସାଧନର ଲେଖକ] କହିବାର ଅର୍ଥ ହେଉଛି ଯେ ଯେତେବେଳେ ଜଣେ ବ୍ୟକ୍ତିଙ୍କୁ ନିମ୍ନ ଧର୍ମରୁ ଓହରି ଯିବାକୁ ପଡ଼େ, ସେତେବେଳେ ତାଙ୍କୁ ପ୍ରାୟତଃ ତିନି ଗୁଣର ବିଧାନକୁ ଭାଙ୍ଗିବାକୁ ପଡ଼ିଥାଏ, ଯାହା ଦ୍ୱାରା ତିନି ଗୁଣର ଅତୀତ ଏକ ଆଧ୍ୟାତ୍ମିକ ଧର୍ମରେ ପହଞ୍ଚିବା ସମ୍ଭବ ହୁଏ। ଉଦାହରଣ ସ୍ଵରୁପ ସାମାଜିକ କର୍ତ୍ତବ୍ୟ, ଋଣ ପରିଶୋଧ କରିବା, ପରିବାରର ଯତ୍ନ ନେବା, ନିଜ ଦେଶ ସେବା କରିବାରେ ସାହାଯ୍ୟ କରିବା, ଇତ୍ୟାଦି ତିନି ଗୁଣର ବିଧାନ। ଯେଉଁ ବ୍ୟକ୍ତି ଆଧ୍ୟାତ୍ମିକ ଜୀବନ ଆଡ଼କୁ ମୁହାଁଇଥାଏ, ତାଙ୍କୁ ପ୍ରାୟତଃ ଏସବୁକୁ ପଛରେ ଛାଡ଼ିବାକୁ ପଡ଼ିଥାଏ ଏବଂ ତାଙ୍କର ଏହି ଅଧର୍ମ ପାଇଁ ତାଙ୍କୁ ଅନେକ ଲୋକଙ୍କ ଦ୍ୱାରା ନିନ୍ଦାର ସମ୍ମୁଖୀନ ହେବାକୁ ପଡ଼େ। କିନ୍ତୁ ଯଦି ସେ ଏହି ଅଧର୍ମ କରନ୍ତି ନାହିଁ, ତେବେ ସେ ସର୍ବଦା ନିମ୍ନ ପ୍ରକୃତିରେ ଆବଦ୍ଧ ବନ୍ଧନଗ୍ରସ୍ତ ଆତ୍ମା ହୋଇ ରୁହନ୍ତି - କାରଣ ସେଠାରେ ସର୍ବଦା କିଛି କର୍ତ୍ତବ୍ୟ କରିବାକୁ ପଡ଼ିଥାଏ - ଏବଂ ସେ କେବେବି ଏକ ଆଧ୍ୟାତ୍ମିକ ଧର୍ମ ଅବଲମ୍ବିତ ଜୀବନ ନିର୍ବାହ କରିପାରିବେ ନାହିଁ କିମ୍ବା କେବଳ ବୃଦ୍ଧ ଏବଂ ତାଙ୍କର ଦକ୍ଷତା ଦୁର୍ବଳ ହୋଇଗଲେ ଏହା କରିପାରିବେ।" ଶ୍ରୀ ଅରବିନ୍ଦ CWSA-28 / ଯୋଗ ସମ୍ବନ୍ଧିତ ପତ୍ରାବଳୀ -I / p-438-439 ଉପରୋକ୍ତ ବାର୍ତ୍ତା ସୂଚାଇଥାଏ ଯେ ପ୍ରକୃତ ଦୈବୀ ଆହ୍ୱାନକୁ ପ୍ରାୟତଃ ଆଖପାଖର ଦୁନିଆ ଦ୍ୱାରା ଉପହାସ କରାଯାଇଥାଏ, ତେଣୁ ଏହି ଆହ୍ୱାନକୁ ଯୋଗ୍ୟ ଏବଂ ସମର୍ଥ ଆତ୍ମାମାନଙ୍କ ଦ୍ୱାରା ଏକାନ୍ତରେ ଓ ଗୋପନୀୟ ଭାବରେ କାର୍ଯ୍ୟକାରୀ କରାଯାଇଥାଏ। "ଏହି ଆଶ୍ରମର ହିନ୍ଦୁ ଧର୍ମ କିମ୍ବା ସଂସ୍କୃତି ଅଥବା କୌଣସି ଧର୍ମ କିମ୍ବା ଜାତୀୟତା ସହିତ କିଛି ସମ୍ପର୍କ ନାହିଁ। (1) ଭାଗବତ ସତ୍ୟ (ଦିବ୍ୟ ସତ୍ୟ), ଯାହାକି ସମସ୍ତ ଧର୍ମ ପଛରେ ଥିବା ଆଧ୍ୟାତ୍ମିକ ବାସ୍ତବତା ଏବଂ (୨) ଅତିମାନସର (ସୁପ୍ରାମେଣ୍ଟାଲ୍) ଅବତରଣ, ଯାହା କୌଣସି ଧର୍ମକୁ ଜଣା ନାହିଁ, କେବଳ ସେହିଗୁଡ଼ିକ ହିଁ ଭବିଷ୍ୟତର କାର୍ଯ୍ୟର ଭିତ୍ତିଭୂମି ହେବ।" (ଏଠାରେ ଦିବ୍ୟ ସତ୍ୟ ଓ ପବିତ୍ର ଅତିମାନସର (ସୁପ୍ରାମେଣ୍ଟାଲ୍) ଅବତରଣ ପୂର୍ଣ୍ଣ ଯୋଗର ଭିତ୍ତିଭୂମି।) ଶ୍ରୀ ଅରବିନ୍ଦ CWSA-35/Letters on Himself and the Ashram/p-701 “ଆମେ ଏଠାରେ ସମସ୍ତ କାମନା ଓ ବାସନା ତ୍ୟାଗ କରି ଈଶ୍ଵରଙ୍କ ଆଡକୁ ମୁହାଁଇବା ଏବଂ ଈଶ୍ଵରଙ୍କ ପ୍ରତି ସଚେତନ ହେବା ପାଇଁ ଆସିଛୁ । ଆମ ଜୀବନରେ ଈଶ୍ଵରଙ୍କୁ ଅନୁଭବ କରିବା ଏବଂ ପ୍ରକାଶ କରିବା ହେଉଛି ପ୍ରକୃତ ମାର୍ଗ, ପଶୁବତ୍ ବିଲେଇ ଏବଂ କୁକୁର ପରି ଜୀବନ ବଞ୍ଚିବା ନୁହେଁ।” ଶ୍ରୀ ମା The Mother’s Agenda-30.03.1972

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

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

“And nothing happens in the cosmic play But at its time and in its foreseen place.” Savitri-389 Objective in Detail “Our object (object of Integral Yoga) is to make the spiritual life and its experiences fully active and fully utilizable in the waking state and even in the normal use of the functions. But in the Rajayoga it tends to withdraw into a subliminal plane at the back of our normal experiences instead of descending and possessing our whole existence.” Sri Aurobindo CWSA-23/The Synthesis of Yoga/p-37 “In a certain sense it may be an error to speak of a goal anywhere in a progression which may well be infinite. Still we can conceive of an immediate goal , an ulterior objective beyond our present achievement towards which the soul in man can aspire. There lies before him the possibility of (1) a new birth; (2) there can be an ascent into a higher and wider plane of being and its descent to transform his members. (3) An enlarged and illumined consciousness is possible that shall make of him a liberated spirit and a perfected force — and, if spread beyond the individual, it might even constitute a divine humanity or else a new, a supramental and therefore a superhuman race. It is this (1) new birth (dvija ) that we make our (immediate) aim: (2) a growth into a divine consciousness is the whole meaning of our Yoga, (3) an integral conversion to divinity not only of the soul but of all the parts of our nature.” Sri Aurobindo CWSA-23/The Synthesis of Yoga/p-90 The increasing impulse of all individual life is to know, realise and master its own world and that urge of endless potentialities concealed within everything is an essential feature of the growing self-manifestation of the Divine in cosmic existence. All can serve the Divine, but few can dare to pursue The (Divine) Mother’s unfinished Yoga or Nature’s conscious integral Evolution in its entirety. Among those few who are entirely aware of the whole course of Her Yoga and Evolution, fewer can hold Her Supreme Force or fix the Eternal in time-made things and it is still the fewest to whom She reveals Her Integral and absolute Shakti in its entirety, samagram-mam.⁶ Mother Nature attempts universal Divine Incarnation or progressively manifests God in the human body by the emergence of concealed Consciousness through the diffusion of all Her human vessel but succeeds with the few through concentrated dynamic movement. The success of the few through intensive and swift evolution is the final promise and completest sanction of Nature towards the success of all or the Divinisation extended to the whole of humanity. This is a task left to the last Avatar to realise. The first object of integral Yoga is the Divine union and joy in the heart and Psychic transformation of nature in Ignorance by Purusha’s suffusion into Prakriti and experiencing the first reversal of Consciousness¹¹ through Divine action, liberation, freedom, creation and Ananda ; the second object is the Divine union in many sided world action, free enjoyment of cosmic unity and the Spiritual change of nature; thus, the second reversal of Consciousness¹² of intense joy through union of Ishwara and Ishwari is realised; the third object is Divinisation of Nature through inrush of Para Shakti and third reversal of Consciousness¹³ through fusion of dual power of the Divine, Brahman and Maya , leading the creation towards Supramental transformation and the utilisation of transformed individuality as centre of world transformation; the last object is the movement of Consciousness towards the source of Ananda through fourth reversal of Consciousness¹⁴ of experiencing the Origin of Existence through intense oneness of Sat and Chit . Thus, the complete realisation of Sachchidananda is the highest ascending Spiritual experience of integral Yoga, where the utmost fundamental awareness of identity, mutual inclusion and interpenetration of Consciousness would be inherent and all would be a direct action of Consciousness in Being itself, identical, intimate, intrinsically self-aware and all-aware. To repose in this last and highest summit of Omniscient and Omnipotent Bliss world permanently is in the end the supreme self-perfection of our evolving human Consciousness. This highest Consciousness is dynamised and the descending Spiritual experience of integral Yoga is the transformation of Subconscient and Inconscient Sheaths and the movement of the world towards conscious emergence of full Sachchidananda in its own creation. An Integral Yogi or the Divine’s dearest Child is at once a child, not doing any sadhana , but it is done for him due to his entire reliance on The Mother and the sadhaka of integral Yoga pursuing sadhana through renunciation, effort, concentration, consecration and askesis and he can serve as a link in between the Supreme Mother Consciousness and the earth consciousness. He is outwardly a mere man, Nara , and inwardly Divine, Narayana, shall preoccupy himself in the entire effort to reveal God in humanity, Nara-Narayana . One Integral Yogi is discerned from another from the degree of opening towards the Divine Shakti and capacity to receive, canalise, hold and assimilate it in his ‘universalised subtle body’⁷ for earth and men. The Mother is at once the Supreme Mother, the Chit Shakti, the Creatrix of the universe, not doing any sadhana and the Sadhaka of integral Yoga pursuing Her Sadhana in the body and a Mediatrix in between Sri Aurobindo’s sadhana and the World, and She draws heaven seeking and world shunning liberated Souls earthward to reconcile Self and Nature, fills in them the equal Divine Presence and builds in the abysm of Hell a road to Heaven. Sri Aurobindo is at once the Supreme Purusha, the Purushottama, carrying within Him the immutable, the unmanifest Divine, the Akshara Purusha and the mutable, the manifest Divine, the Kshara Purusha , and an Intermediary, the Guru , linking the disciples with the three Purushas and fusing Himself with the Supreme Prakriti , The Mother , for the highest action and delight of the Divine Lila. The Mother is the living representative of Consciousness by whose movement one will arrive at Sri Aurobindo , the living representative of the Being, the Supreme Self. Their relation is the union between Sat and Chit, leading the creation to Supreme Ananda. Supramental Consciousness, Vijnana , the Real-Idea inherent in all cosmic force and existence, is the fourth name²⁴ of the Divine activated through Their supreme relation linking the Sachchidananda to lower triple creation of Mind, Life and Body; if dynamised sufficiently, then the lower creation retains its lost Divinity and the Divine Life becomes practicable. The Divine attracts all human beings with four lures that of (1) earthly enjoyments, (2) the attraction towards Heaven beyond and its joy, (3) attraction towards ineffable self-existent play of Ananda , here in this earth, ihaiva²⁶ and (4) attraction of His Supreme reality of Oneness for which He created four Centres though not strictly divided, are that of the World, the Ascetics’ Fortress, the Divine Centre or the Ashram and the Virgin Mother’s Fortress. They allow us to take into account the total nature of man and recognise the legitimate and right place of this quadruple attraction through which reconciliation of Life and Spirit are worked out from birth to birth and man stands here with his highest aspiration at these four critical turning points to discover an evolutionary synthesis with Spiritual insight, largeness of view, symmetry and completeness of human life. These are the four stairs of Soul’s great adventure through which The Mother’s Shapeless Infinite Consciousness lures the Eternal to descend into the arms of Time and dynamises four kinds of progressive movements that of (1) moderate Spirituality through path of purification of intellect and emotion with the assistance of Science and Religion, (2) exclusive Spirituality through the path of indifference and renunciation with the aid of traditional schools of Yoga or later Vedantic Saints, (3) comprehensive Spirituality through the path of consecration and loss of ego of the Ancient Vedantic Seers and (4) Spirituality of cellular change and physical Immortality through the path of annulment of Self and Nature to find the Supreme transforming Light of the Veda, virgin Mother’s Yoga or Savitri’s Yoga. The Fortress of Moderate Spirituality: A mere man can elevate himself to the status of God either by slow evolution through long succession of rebirths or swift and concentrated evolution in this life, though the former effort always precedes the latter. It is safe for man to begin his conscious God-ward journey through a moderate path which is neither too extreme, dangerous and strenuous effort of Titans, nor that of the Gods with their superhuman thought and power, nor that of animals and birds who are driven by unthinking will, nor the senseless whirl of the inanimate Matter. So, he can experience progress, change, expansion and enlargement by the developmental urge discovered by the Mother-nature, either through Religion which is an unconscious Yoga of Nature through devotion or through Science which is an unconscious Yoga of Nature through intellect or through entry into spiritual thought and preparation, which is identified as integral Yoga for beginners. All noble and high Religions aim at transfiguration of son of men into son of God and are having three fundamental ways or three essential affirmations of approaching life that can be adopted with regard to our existence: Firstly, the belief in the immortality, the eternal persistence of the individual human Spirit apart from the body, that is our Supra-terrestrial or other worldly existence or an occult link through which all things are ordered, governed and harmonised in their fundamental relations and process; secondly, it is in Heavens beyond that we must seek our entire Divine fulfilment, and their other assertion of the kingdom of God or the kingdom of the perfect upon Earth must be put aside as delusion, or in any case, the Absolute, the Parabrahman is the origin and goal of all existence, that is our Supracosmic view of things; thirdly, an emphasis on the development of the Ethical and Spiritual being as the means of ascension and therefore the one proper business of this brief life in this world of Matter; during this temporary stay from birth to death we have to study the laws of becoming and take the best advantage of them to realise the dynamism and potentiality in us, that is our cosmic and Terrestrial existence. It is practically impossible for man taken as a race to guide his life permanently or wholly by the leading motive of any of these three mental attitudes towards life to the exclusion of the other two claims on his nature. Thus, one of the above three does not harmonise with the other two and by this disharmony, humanity is thrown into great perplexities of contradiction and hence subjects itself to doubt and denial. Integral Yoga rejects the above three limiting conclusions or unsatisfactory solutions that, after liberating Mind, Life and Soul within one, must turn from the unconquerable Material principle and from the intractable and unregenerate Earth to find elsewhere his Divine substance. In integral Yoga, a fourth fundamental theory is developed which is integration, synthesis and reconciliation of the above three Religious factors, which recognise the other states of Matter or an ascending series of the Divine gradations of substance and through acceptance of this higher law, the luminous and puissant material transfiguration is possible. In this last category would fall the view of Integral Spiritual Evolution where Supracosmic is accepted as source and support, the Supra-terrestrial or otherworldly for a condition and connecting link and the cosmic and Terrestrial for its field and circumstance, and with human Life and Mind for its nodus, turning point and dynamic mould into which Divine existence can be poured in for a higher and even highest perfection. Infinite Being, Sat, loses itself in the appearance of non-being, Nihil and emerges in the appearance of a finite Soul, the Psychic Being in whom manifestation is felt as a necessity; Infinite Consciousness, Chit, loses itself in the appearance of a vast indeterminate Inconscience and emerges in the appearance of a superficial limited consciousness of Mind with inherent will, aim, endeavour and purpose; Infinite self-sustaining Force, Tapas, loses itself in the appearance of a chaos of atoms and emerges in the appearance of the insecure balance of a world of Vital with inherent life urge, tendency, desire and seeking; Infinite Delight, Ananda , loses itself in the appearance of an insensible Matter with inherent secret energy and emerges in the appearance of a discordant rhythm of varied pain, pleasure and neutral feeling of indifference in the Physical; Infinite Unity of Sachchidananda loses itself in the appearance of a chaos of multiplicity of Mind, Life and Body and emerges in a discord of forces and beings which seek to recover unity by possessing, dissolving and devouring each other. An integral Moderate Soul Seeker is made aware of transforming the apparent negations of Mind, Life and Body through the practice of Yoga. The three negations of Mind are identified as limitation of Consciousness (which gave birth to Pleasure, Pain and Indifference), Ignorance and Dualities are transformed in integral Yoga into Infinite Consciousness, Integral Knowledge and Oneness; of Life are identified as Death, Desire or Hunger and Incapacity are transformed in integral Yoga into Immortality, satisfied Delight and Omnipotence and of Physical are Ignorance, Inertia and Division, transformed in integral Yoga into Omniscience, Divine peace and tranquility and Unity. Every thought and impulse of an integral moderate is reminded in the language of the Kena Upanishad , “That is the Divine Brahman and not this which men here cherish and adore.”²⁰ He can enlarge his experience on Existence and its Source through entry into a practice followed by the experience of an all-inclusive Integral Divine and can ignite in him the spirit of Oneness through the triple Vedantic formula of atmani atmanam atmana of living for the Divine, by the Divine and in the Divine. His partial self-giving to the Divine shall culminate in integral self-giving through the method as proposed by the Mother , "Some give their soul to the Divine, some their life, some offer their work, some their money, a few consecrate all of themselves and all they have—soul, life, work, wealth; these are the true children of God. Others give nothing. These, whatever their position, power and riches are for the Divine purpose valueless cyphers.”²² His partial Divine union will culminate in Supreme Divine union through the method proposed by the Mother . “Three Steps towards the Supreme Identification. Give all you have, this is the beginning. Give all you do, this is the way. Give all you are, this is the fulfilment.”²⁷ The Ascetics’ Fortress: The Ascetics’ Fortress is born by following the later Vedantic doctrine of Illusionism and Asceticism, an impatience of heart and mind which seeks vehemently the One and denies the Many, receives the breath of the Spirit’s height and recoils from the secret of the Matter’s depth; it belittles the individual and the cosmos for the sole escape into Transcendence and neglects the building of the link principles that bridges the lower mental Maya with higher Supramental Maya . It is the revolt of Spirit against Matter and has dominated the Indian mind for last two thousand years and all have lived in the shadow of the three great Refusals, of the chain of Work, Karma , of bondage to the principle of rebirth, Punarjanma and of cosmic Illusion of life, Maya . Renunciation is identified as the sole path of Knowledge and the ultimate end of life for all is the garb of the Ascetic. A traditional Ascetic is an exclusive Spiritual seeker who returns by inaction and silence to the Spirit’s immobile liberty and ecstasy of Divine embrace, because of his revolt and disgust with the animal grossness and mud of Matter, impatient of the purposeless stir, trouble and self-imprisoned narrowness of Life and tired out by the goalless running and downward vision of the Mind. He enters into a trance through meditation, contemplation, and silencing of the mind and awakens in him the Presence of the One. But for him, the Matter still sleeps empty of its Lord. He saves his Spirit while the body is lost and mute; lives still with Death, ancient Ignorance and Inconscient base and he lives in a Void or devastating simplicity of nullification, that is his fate. But for an integral Ascetic, the opposition of Spiritual life and mundane ordinary life is reconciled by discovering a relation between dynamic Spirit and static Matter. A traditional Ascetic is exclusively attached to his own individual salvation and regards other Souls as figments of his mind and considers their salvation unimportant. He regards his personal escape from bondage as real and does not bother for other brother Souls who remain behind in bondage. He remains indifferent towards that cry that rises from the labouring humanity. The limitation of a divided ego builds his individualised personality. These limitations are corrected in integral Yoga, though personal salvation remains the primary necessity, pivot and keynote of definitive Divine action and human fulfilment. An individual salvation is not sufficient for an integral Ascetic; for he must break through all separative boundaries, the narrower intensity of a limited individual fulfilment, ‘selfishness that cares not what becomes of those left behind us’¹⁸ and opens to a cosmic Consciousness and spreads himself in the World-nature. ‘With weakness and selfishness, however spiritual in their guise or trend, he can have no dealings; a divine strength and courage and a divine compassion and helpfulness are the very stuff of that which he would be, they are that very nature of the Divine which he would take upon himself as a robe of spiritual light and beauty.’¹⁸ Integral Yoga transforms the three Ascetic Negations into three Integral Affirmations- that of chain of Karma is transformed into liberated worker and preservation of individual activities is no longer inconsistent with attainment of Cosmic and Transcendent consciousness; rebirth is not meant to encircle in the net of desire and ultimate escape into cessation of birth but it is accepted as means of Spiritual evolution and the emergence of the Divine in all creatures must be the high-uplifted goal and the later Vedantic mental Maya of Illusion which creates false mental forms and appearances of this apparent world-existence with its relation to pure, infinite, indivisible, immutable Existence, which is the God’s play with division, darkness, limitation, desire, strife and suffering has first to be embraced and accepted as an inverse creative movement of the Divine Consciousness, then to be overcome and transformed by ancient Vedantic Supramental Maya, a forward creative Consciousness of the Eternal, which is the God’s play of the infinities of existence, the splendours of Knowledge, the glories of force mastered and the ecstasies of Love illimitable of all comprehending and all containing Consciousness; thus, the undivine mental Maya of adverse formative power of a lower knowledge and deluding magic of the Rakshasa become the all-knowledge and the order truth of the dynamic Being and true magic of the Divine Magician or the Illusion-Power of the Divine Knowledge in the world which creates appearances, negations, denial, pessimism and incapacity, works out in lower nature the Truth Power of Knowledge leading the creation towards complete affirmation of Supramental Divine Maya of conscious Knowledge. A renunciation of life and release into the Spirit of the Ascetic creates an exaggeration of the impulse of liberation, more complete and more final, but more perilous in its effects on the individuals and collectivities, which destroyed the symmetry and disturbed the balance of ancient Indian Vedic culture and cut it into two irreconcilable movements of life, the normal life of interests and desires with ethical and religious colouring and supernormal inner life by rejection of surface living. An Integral Ascetic retains the old Aryan synthesis of reconciling human perfection through normal and natural mental development with his Spiritual evolution. The full liberation can come by liberation of all the parts of Soul and Nature, universal detachment from all things, universal awareness of Knowledge and aesthesis and yet opens him to the touch of Spiritual Sympathy, Compassion and Oneness. In integral Yoga, the Ascetic or the later Vedantic formula of attaining the Spirit’s height, “One without the second,” ekamevadvitiyam (The Chandogya Upanishad-6.2.1 ) is sufficiently linked with the other complementary ancient Vedantic formula of comprehensiveness and illumining the Matter’s depth, “all this is the Brahman ,” Sarvam Khalu Idam Brahman . (The Chandogya Upanishad-3.14.1) Thus, the ascent of Consciousness to explore the height of the Spirit is followed by the descent of Consciousness to penetrate the depth of Matter, which is realised. The Divine Centre: A Divine Centre grows by following the ancient Vedantic doctrine, of calm, wise and clear teachings of most ancient sages who relied for everything not on intellect and conscience but on Intuition, Vision and Spiritual experience and for them, this world is primarily a formation of Consciousness and secondarily a material formation of things and objects. They had ‘the knowledge of the three times, trikaladristi, — held of old to be a supreme sign of the seer and the Rishi ,’¹⁵ the patience and strength to find and know the secret of Existence and clarity and humility to admit the limitation of existing knowledge. The steady eye of the ancient wisdom promises to know God equally in the One and the Many, in the Spirit and the Matter, a patient search of Truth everywhere without distinction. A Divine Centre is born either by the intensification of the evolution of a liberated ascetic Soul or consecrated Mystic with Gnostic Consciousness decides to live in the group as collective Soul-power of the Truth–consciousness, to intensify double purpose of the liberation of Soul through Divine union or ascension of Consciousness and transformation of Nature through prolongation of Divine union or through the descent of Divine Shakti. The three stages through which the Divine Centre extends its influence on the surrounding are that firstly, the Centre would act initially as a Fortress, a secured atmosphere for a long period with minimising its contact and commerce with the outside world which takes up all life and action and offer them to the Divine till sufficient amount of Yoga Shakti is accumulated and self mastery over lower nature, swarat, individual perfection and an inner completeness of being followed by mastery over surrounding atmosphere, samrat , are realised by one or some of its central representatives; secondly it would go through the period to build a Spiritual wall and admits through its gates only such activities as consent to undergo the law of Spiritual transformation and thus, a door towards outside world is made open, the problems of a part of the surrounding world are accepted, pacified and nullified in the subtle body of its perfected vessels leading towards a complete universality and oneness with all life upon earth; during this intermediate divine change there can be a beginning of this fundamental ecstasy of being translated into a manifold beauty, love and delight; thirdly, the subtle and causal sheaths are more and more illumined, densified and perfected through the all embracing Divine contact, the Spirit within becomes powerful enough to receive and transform more and more world influence, admit within its borders as much of human life as is turned towards Spirituality and entire range of life’s more visible activities, resulting in a new world, a change in the total life of humanity or, at least, a new perfected collective life in the earth nature where none could escape the law of Ecstasy. This Divine Centre is not a religious association. Religious institutions do not insist on the whole change of human nature by entire self-giving and have no vision of curing the root problem and origin of human malady. They enter into ever-ambiguous compromises with the lower nature and short-lived enjoyments; establish an imperfect customary mental control over physical and vital desires and instincts; seek to net the human heart with pietistic emotionalism and sensationalism, annexing vital nature into the fanaticism, homicidal fury; draw the physical in man towards hollow ceremony and lifeless rituals. The Divine Centre is not a monastery, mattha,²⁵ or ascetic retreat of world shunning and heaven-seeking discipline of exclusive quest of the Divine by entire rejection of world existence and its mundane theory, hunger for personal salvation and freedom from rebirth; here this existence is fully embraced and welcomed as the body and rhythm of the Brahman and full of Presence of the Divine; isolated individual liberation is extended to others, “the sum-total of all souls”²¹ as our Divine self-interest and rebirth is not considered as the Soul’s circling in the net of desire, but an opportunity of Spiritual evolution and through it the mind, life and body repeat the lesson of manifesting their involved Divinity till the recovery of their complete and undivided Divine Life. It is not a democratic institution where change is enforced through external manipulation of phenomena, here nothing is decided by collective opinion by activating the highest ideology of mind, nor an autocratic institution with aggrandisement of individual ego, nor a political institution; here, all associations of political, religious, social, family, mental, vital and physical are abandoned. One must arrive at the conscious unity and truly succeed in living selflessly for others not by mere sympathetic love and knowledge of mental understanding but by an inner Spiritual force of Love and Compassion and our being does embrace the being of others as our own Self in universalised Consciousness. The individual Soul must exist in relation to the World, Nature and fellow Beings with an absolute and inalienable conscious Power, Freedom and Self-knowledge. The Consciousness of the Infinite creates all possible relations between the Many and the One and confirms all other personal relations to give them their fullness, significance and entire Delight. All his relation with the Divine is culminated by his comprehensive Self-knowledge which is the truth of the Infinite in Being, the Infinite in Consciousness, the Infinite in Delight repossessed as his own Self and Reality of which the finite is only a mask and an instrument for various expression; it insists on the emergence of Infinite Consciousness in the true individual Soul, a conscious power of the Eternal, who always recovers the truth of himself by self-realisation, always exists by the law of unity and always capable of mutuality and harmony. The individual conscious Soul would know the intention, scope and inevitable result of every action and would not crave or struggle but put forth an assured force self-limited to the immediate object in view. This Divine Centre is not a business institution where everything is centred around wealth and profit; here money or wealth is accepted as a subordinate, secondary, dispensable outer support of primary indispensable inner development; it is Nature’s vital force turned into one of the greatest powers of action and manifestation. Like air, water, fire and ether it cannot be under anybody’s personal possession, nor can there be any inheritor of it, nor can we put a ban on money power with the spirit of an ascetic shrinking, nor can it be misappropriated for enslaving self-indulgence in our gratification but utilised for the true, beautiful, harmonious Divinised vital and physical existence and must be put at the service of the Divine for the highest benefit of humanity. Here, everything is centred around the three Divine faculties of Will, Knowledge and Love represented by the Psychic Being in the heart and the Spiritual Being above the head. All actions, both of the inner and outer life, are done here as an offering to manifest the Divine’s Will through its Soul Centre or Central Representative, who is recognised as the purest vessel and fit channel to receive the Divine’s instruction, vision and command, adesh . The individual Soul Centre is only the upholder of His Shakti, recipient, channel, reflector of Her Power, trustee of Her thought, plan and action, executor of Her Will in eternal Time and luminously participates in Her Love, Light, Beauty, Joy and Force. The Virgin Mother’s Fortress: The Virgins’ Fortress is the ultimate dream of the Divine Mother who is symbolised in the Veda as the high-bred golden maiden, Savitri, present always in earth’s atmosphere since the beginning of the creation, intends to build Her extreme Spiritual and Supramental superstructure and fulfills the deficiencies of all the previous three institutions through virgin Influence ²³ which draws one irresistibly towards the Divine only. Thus, she endlessly unfolds the endless Truth and Timeless mystery. The first objective of a more concentrated Divine Centre or Virgin Mother’s Fortress is to safeguard the Time’s virginity ¹ from invasion of various world forces and universal Subconscient and wide open its door for marriage with Eternity, Spiritual Being or a captive life wedded her conqueror, the Supreme; thus, Time is divinised to become Eternity’s transparent robe and climbs back into undying Self through a golden ladder. A true virgin is she or he whose mind, life, body and soul are pure enough to be united with the Divine and guards Truth’s diamond throne. Its second objective is to bridge the gulf between the dream truth and earth fact through the annulment of manifold void and oblivion in Consciousness that can keep the passage open for the virgin Fire ² or Psychic being. Its third objective is to build a similar bridge between the subtle physical and the Superconscient Bliss sheath through movement of Consciousness that seems to recoil from reaching to its Source, the virgin Sun ³ or Supramental being. And the last objective is that Earth could have been made equal and the peer of Heaven and Heaven’s joy could have stabilized here, had Earth been made pure and virgin. If the dream of the Virgins’ Fortress can extend towards the realisation of a virgin Earth ,⁴ then through the earth’s virgin form the Formless will shine with all its resplendent glory and establish the empire of the Soul and lift Earth to the neighbourhood with the Heaven. Thus, a marriage between the virgin Earth and virgin Heaven annexes Divinity to a mortal scheme and all discords are healed that Time’s torn heart has made and Immortality captures Time and carries ahead the Life. Thus, earth life can be transformed into an ecstatic playfield of ‘virgin bridals of the dawn.’⁵ OM TAT SAT References: 1: "Creating in a young and virgin Time." Savitri-38, 2: "An ocean of untrembling virgin fire;" Savitri-16, 3: "And high dependencies of her virgin sun," Savitri-124, 4: "Heaven’s joys might have been earth’s if earth were pure." Savitri-123, 5: Savitri-401, 6: " The Blessed Lord said: Hear, O Partha, how by practising Yoga with a mind attached to me and with me as ashraya (the whole basis, lodgement, point of resort of the conscious being and action) thou shalt know me without any remainder of doubt, integrally. " The Gita-7.1, 7: “Among the thousands of men one here and there strives after perfection, siddhi, and of those who strive and attain to perfection one here and there knows Me Integrally, in all principles of my existence... Such integral Yogis with universalised subtle body, Vasudeva Sarvamiti, and the knowledge of the Purushottama or Supramental Consciousness are very rare.” The Gita-7.3, 19, 11: “Wisdom transcendent touched his (King’s) quivering heart:” Savitri-33, 12: “A mystic Form that could contain the worlds, Yet make one human breast its passionate shrine, Drew him (King Aswapati) out of his seeking loneliness Into the magnitudes of God's embrace.” Savitri-81, 13: “The One (Supreme Mother) keeps in his heart (of King Aswapati) and knows alone.” Savitri-52, 14: “The All-Blissful sat unknown within the heart (of King Aswapati)” Savitri-43, 15: CWSA-24/The Synthesis of Yoga/p-886, 16: “I would myself say that no man can be spiritually complete if he cannot live ascetically or follow a life as bare as the barest anchorites” Sri Aurobindo/SABCL-26/On Himself/130, 17: “The Vedanta is the God’s lamp to lead thee out of this night of bondage and egoism; but when the light of Veda has dawned in thy soul, then even that divine lamp thou needest not, for now thou canst walk freely and surely in a high and eternal sunlight.” CWSA-12/Essays Human and Divine-p-472, 18: CWSA-23/The Synthesis of Yoga/p-327, 19: “A mass of new material is flowing into us; we have not only to assimilate the influences of the great theistic religions of India and of the world and a recovered sense of the meaning of Buddhism , but to take full account of the potent though limited revelations of modern knowledge and seeking; and, beyond that, the remote and dateless past which seemed to be dead is returning upon us with an effulgence of many luminous secrets long lost to the consciousness of mankind but now breaking out again from behind the veil.” CWSA-19/Essays on the Gita/p-10, 20: “That is the divine Brahman and not this which men here adore.” CWSA-23/The Synthesis of Yoga/p- 72, "Know That for the Brahman and not this which men cherish here."CWSA-21/The Life Divine/p-403, 21: CWSA-23/The Synthesis of Yoga/p- 270, 22: The Mother/ TMCW-1/Prayers and Meditations-1, 23: "The virgin forms through which the Formless shines," Savitri-327, 24: "In the ancient Indian system there is only one triune supernal, Sachchidananda . Or if you speak of the upper hemisphere as the supernal, there are three, Sat plane, Chit plane and Ananda plane. The Supermind could be added as a fourth , as it draws upon the other three and belongs to the upper hemisphere. The Indian systems did not distinguish between two quite different powers and levels of consciousness, one which we can call Over-mind and the other the true Supermind or Divine Gnosis. That is the reason why they got confused about Maya (Overmind- Force or Vidya-Avidya) and took it for the supreme creative power . In so stopping short at what was still a half-light they lost the secret of transformation — even though the Vaishnava and Tantra Yogas groped to find it again and were sometimes on the verge of success. For the rest, this, I think, has been the stumbling-block of all attempts at the discovery of the dynamic divine Truth; I know of none that has not imagined, as soon as it felt the Overmind lustres descending, that this was the true illumination, the gnosis, — with the result that they either stopped short there and could get no farther, or else concluded that this too was only Maya or Lila and that the one thing to do was to get beyond it into some immovable and inactive Silence of the Supreme." CWSA-28/Letters on Yoga-I/p-83 25: “The peculiarity of this (integral) Yoga is that until there is siddhi above, the foundation does not become perfect. Those who have been following my course (integral Yoga) had kept many of the old samskaras ; some of them have dropped away, but others still remain. There was the samskara of Sannyasa, even the wish to create an Arabinda Matha (Sri Aurobindo Monastery ). Now the intellect has recognised that Sannyasa is not what is wanted, but the stamp of the old idea has not yet been effaced from prana (breath, life energy). So there was next this talk of remaining in the midst of the world, as a man of worldly activities and yet a man of renunciation. The necessity of renouncing desire has been understood, but harmony of renunciation of desire with enjoyment of Ananda has not been rightly seized by the mind.” Sri Aurobindo/The Mother’s Agenda-3/271, "There is another point. You sent a message about an “Aurobindo Math ” which seemed to show you had caught the contagion which rages in Bengal. You must understand that my mission is not to create maths , ascetics and Sannyasis; but to call back the souls of the strong to the Lila of Krishna & Kali . That is my teaching, as you can see from the Review, and my name must never be connected with monastic forms or the monastic ideal. Every ascetic movement since the time of Buddha has left India weaker and for a very obvious reason. Renunciation of life is one thing, to make life itself, national, individual, world-life greater & more divine is another. You cannot enforce one ideal on the country without weakening the other. You cannot take away the best souls from life & yet leave life stronger & greater. Renunciation of ego, acceptance of God in life is the Yoga I teach, — no other renunciation. " CWSA-36/Autobiographical Notes/p-222, "When the Unity has been well founded, the static half of our work is done, but the active half remains. It is then that in the One we must see the Master and His Power, — Krishna and Kali as I name them using the terms of our Indian religions; the Power occupying the whole of myself and my nature which becomes Kali and ceases to be anything else , the Master using, directing, enjoying the Power to his ends, not mine, with that which I call myself only as a centre of his universal existence and responding to its workings as a soul to the Soul, taking upon itself his image until there is nothing left but Krishna and Kali. This is the stage I have reached in spite of all setbacks and recoils, imperfectly indeed in the secureness and intensity of the state, but well enough in the general type. When that has been done, then we may hope to found securely the play in us of his divine Knowledge governing the action of his divine Power. The rest is the full opening up of the different planes of his world-play and the subjection of Matter and the body and the material world to the law of the higher heavens of the Truth." CWSA-36/Autobiographical Notes/p-290, 26: "Even here on earth, iheiva , they have conquered the creation whose mind is established in equality; the equal Brahman is faultless, therefore they live in the Brahman."The Gita-5.19, 27: TMCW-14/Words of the Mother-II/p-103, Download this Web Page in PDF format: THE MUNDANE PERFECTION “Never forget that, as much outside as in the Ashram, if you want to lead a happy life, you must be the master of your lower nature and control your desires and vital impulses; otherwise there is no end to the miseries and the troubles.” The Mother The Mother’s Centenary Works/Vol-14/p-255 MODERATE SPIRITUALITY “The average human being even now is in his inward existence as crude and undeveloped as was the bygone primitive man in his outward life. But as soon as we go deep within ourselves, — and Yoga means a plunge into all the multiple profundities of the soul, —we find ourselves subjectively, as man in his growth has found himself objectively, surrounded by a whole complex world which we have to know and to conquer.” Sri Aurobindo CWSA-23/The Synthesis of Yoga/p-75 THE ASCETICS' FORTRESS "A sannyasi who makes demands is not sincere. To be sincere a sannyasi must be perfectly satisfied with what is given to him and ask for nothing more. In all that happens to him, he must see the Divine’s Grace and be at once happy and grateful for it... Moreover, he who wants to do “intensive sadhana” must be able to isolate himself from his surroundings and, if necessary, to sit in deep meditation even on a battlefield in the midst of the roaring guns." The Mother TMCW-14/Words of the Mother-II/p-47 "These three elements, (1) a union with the supreme Divine, (2) unity with the universal Self, and (3) a supramental life action from this transcendent origin and through this universality, but still with the individual as the soul-channel and natural instrument, constitute the essence of the integral divine perfection of the human being." Sri Aurobindo CWSA-24/The Synthesis of Yoga/p-622 “If you look at yourself carefully, you will see that one always carries in oneself the opposite of the virtue one has to realise (I use “virtue” in its widest and highest sense). You have a special aim, a special mission, a special realisation which is your very own, each one individually, and you carry in yourself all the obstacles necessary to make your realisation perfect. Always you will see that within you the shadow and the light are equal: you have an ability, you have also the negation of this ability. But if you discover a very black hole, a thick shadow, be sure there is somewhere in you a great light. It is up to you to know how to use the one to realise the other .” The Mother TMCW/Vol-4/Questions and Answers-1950-1951/p-118 All aim of Integral Yoga or the entire aim of this Yoga is the All Purification, sarva suddhi, All Perfection, sarva siddhi, All Liberation, sarva mukti and All Delight, sarva bhukti as envisaged and further univesalised, the highest object of synthetic teachings of Tantra followed by regarding the spirit in man as a universal being capable of Oneness with the Divine in all Souls and all Nature and this extended view is given its entire practical consequence in spiritualizing humanity; integral physical and mental perfection and experience of Samadhi , as highest envisaged result of Hatha and Raja Yoga ; full dynamisation of All Will, sarva iccha, All Knowledge, sarva Jnana, and All Love, sarva prema as envisaged in Integral Karma, Jnana and Bhakti Yoga . It accepts the Spiritual experience of oneness with the Brahman, Brahmanirvana, liberation of Nature, mukti , Cosmic Consciousness, Vasudevah sarvam iti of the immediate aim of the Gita by rejecting its ultimate aim of freedom from rebirth, punarjanma na vidyate . The aim of integral Yoga is something more complex and less exclusive – less exclusively positive of the highest condition of the soul, less exclusively negative of its Divine radiations. It has to make the Spiritual life and its experiences of Samadhi , fully active and fully utilizable in the waking state and even in the normal use of the functions. To possess Him and be possessed by Him, in ourselves and in all planes, states of Consciousness and things, to enjoy Him in all passivity and activity, of unity and of difference, of peace and of turmoil is the entire definition of the aim of Integral Yoga. (Ref: The Synthesis of Yoga/p-674, 54, 320, 37, 63 )

"A fiery stillness wakes the slumbering cells, A passion of the flesh becoming spirit,.... Our hidden centres of celestial force Open like flowers to a heavenly atmosphere;" Savitri-278 The Divine Centre “Action is demanded of man by the Master of the world who is the master of all his works and whose world is a field of action, whether done through the ego and in the ignorance or partial light of limited human reason or initiated from a higher and more largely seeing plane of vision and motive.”¹⁷ Sri Aurobindo “The acceptance of the law of sacrifice is a practical recognition by the ego that it is neither alone in the world nor chief in the world. It is its admission that, even in this much fragmented existence, there is beyond itself and behind that which is not its own egoistic person, something greater and completer, a diviner All which demands from it subordination and service. ”²³ Sri Aurobindo “The Master of the worlds who in the Gita demands of his servant , the bhakta , to be nothing more in life than his instrument, makes this claim as the friend, the guide, the higher Self, and describes himself as the Lord of all the worlds who is the friend of all creatures, sarvalokamahesvaram suhrudam sarvabhutanam ; the two relations in fact must go together and neither can be perfect without the other.”²⁷ Sri Aurobindo "All action must be done in a more and more Godward and finally a God-possessed consciousness; our works must be a sacrifice to the Divine and in the end a surrender of all our being, mind, will, heart, sense, life and body to the One must make God-love and God-service our only motive. This transformation of the motive force and very character of works is indeed its master idea; it is the foundation of its unique synthesis of works, love and knowledge. In the end not desire, but the consciously felt will of the Eternal remains as the sole driver of our action and the sole originator of its initiative."⁴⁹ Sri Aurobindo The Agenda of the Divine Centre The evolution of sevenfold power (triune glory of Sachchidananda, Supermind, Mind, Life and Body) is the Divine destiny of man. The destiny of evolving consciousness must be wholly and perfectly aware of itself, entirely aware of Self and All. An individual seeker’s Psychic and Spiritual destiny is decreed if his centralised faith is established in the Divine, which ‘see only the Divine and seek only after the Divine,’¹ substituting the earlier ordinary faith which concentrates on ‘development and satisfaction and interests in the old externalised order of things.’¹ If this faith is integralised then his destiny is decreed for the Universal action and he experiences the ‘one Self in all through boundless love.’² To be more specific one can elevate his destiny towards Supramental future by learning two lessons systematically; (1) firstly, he will experience love as extended selfishness or of principle of co-operation and mutual help, by entirely renouncing desire; then there is total sincerity to experience Psychic love through practice of true association, mutual self-giving and interfusion of inner substances, builds his Spiritual destiny to experience complete self-giving, absolute certainty of the Knowledge of three time and rapturous fusion of Psychic and Spiritual Soul into the One and finally his Love becomes a capacity for indefinite expansion of Consciousness in all planes including the material substance, followed by limitless plasticity to trace the movement of Soul in becoming; (2) secondly, he realises initially that his individual ego is not a centre of its own universe and is a small fragment and one concentration of the Universal Self, in which and by which he lives, moves and exists in his being and finally his identity with It leads him towards perfect and constant equality. In Supramental life, his Oneness with the Supreme and his fusion with the world coexist voluntarily and are free from all disturbances and disharmonies. An institution is called the Divine Centre , when individuals with the above decreed Gnostic Consciousness decide to live in a group as collective soul-power of the Truth–consciousness, to intensify the double purpose of Divine union through the ascension of Consciousness and the manifestation of Divine through the descent of Divine Consciousness or it is formed when the collectivity, the multiple liberating Souls, the spoke, the radiating bar is rightly and strongly connected to the wheel, the Divine Centre and its nave, the Central representative, the individual liberated Soul centre consciously governed by the Infinite, whose Spiritual evolution in an unchanged environmental existence is intensified to experience the double movement of Divine ascension of Soul and Divine descent of Shakti or he is a psychological centre related with others through the coexistence of the diversely conscious Many in the universal Being. When the nave becomes the channel of the Divine Consciousness in its entirety that contains all or when his centre of self-vision becomes centre of all-vision, then the limited circumference of the Divine Centre becomes the infinite circumference of the World’s Centre or Creation’s Centre, preoccupied in world transformation action. The Divine Centre does not stop short of any great labour, high discipline, difficult or noble enterprise related to the individual, collectivity, or race but rises to the status of their Transcendent Source.²² It does seek that Spirituality, which has the capacity to release, uplift, transform and perfect life and the surrounding world. All the problems of existence are accepted, accommodated and resolved in a Divine Centre by objectively subjective action of three modes of Nature, Gunas , through representative inmates in the form of tamasic or shudra , rajasic or vaisya, rajaso-sattwic or kshatriya , sattwic or brahmin devotee and subjectively objective action through activation of trigunatita state or activation of fourfold Soul forces of Shudra-Shakti, Vaisya-Shakti, Kshetra-Shakti and Brahma-Shakti, identified as the Knower of Brahman . Works of all types, sarvakarmani , must be made a part of God life and the way of action will not be outward and mental, but inward and Spiritual and it will bring into all activities, whatever they are, the spirit of Divine Love, the spirit of adoration and worship, the spirit of gratitude, the spirit of dedication, the spirit of happiness and beauty in the Divine and service of the Beloved. In a Divine Centre, the basis of action is Spiritual Consciousness, perennial, renovating, creative vision, the ability to renew the truth of form always by the fresh flow of Spirit, and the ability to make every action a living symbol of some truth of the Soul. The scope of work of the Divine Centre is defined through the development of a four-fold active human personality and nature or fourfold integral action as envisaged in Integral Yoga, built out of ancient thought of its four types of the Brahmana, Kshatriya, Vaisya and Shudra . The perfection of Brahmana Soul force comes when one is capable of opening to all kinds of revelation, inspiration, intuition, discrimination, and synthesis; and grasps all knowledge with delight, spiritual enthusiasm, ecstasy, full spiritual force, illumination and purity. The perfection of Kshatriya soul force is infinite dynamic courage to which no opposing force can deter the aspiration imposed by the spirit; a high nobility of soul and will be unaffected by any littleness or baseness and moving with certain greatness of spiritual victory over the Powers of Darkness; a spirit never depressed from the faith and confidence in the power that works in the being. An adventure is pursued in multiple subtle bodies and an endless war is fought in darkness with inner and outer wounds that are slow to heal. The ideal character of Vaisya soul powers are the instinct of life to produce, exchange, skill, kausala , possess, enjoy, contrive, put things in order and balance, work out to the best advantage the active relations of existence, skillful devising intelligence, commercial, technical, scientific and utilitarian mind, bent upon efficient exploitation of the world or its surroundings, skillful in the economy, which recognises the great law of interchange and amasses in order to throw out in large return, a power of giving and ample creative liberality, active opulence luxurious of the prolific Ananda of existence. The perfection of Shudra soul force is a universal love that lavishes itself without demand of return, many-sided universal action and service and beneficence guided by Divine Will, absolute self-surrender of the whole being to the Master of our being. All these four Soul Powers can be developed in a single individual for integral perfection or it stands as an indispensable guideline for perfection of the collectivity. So the Divine Centre pushed towards the complete union of the Divine with earth life does give secondary importance to a slow dim long collective preparatory evolutionary mental action of love and beneficent altruistic service in addition to other three types of active mental work of (1) acts of knowledge, (2) acts of will, endeavour and struggle and (3) acts of power and production and creation; and leans on the swift four-fold Spiritual evolution as primary importance to find, know, live and possess the Divine Existence, Consciousness and Bliss in passive mind. In the Divine Centre , the swift individual evolution is accelerated by concentration on the all-inclusive Integral Divine through the practice of Integral Yoga. Integral Divine consists of the triple realisation indicated in the Isha Upanishad that of Brahman is in all things, all things are within the Brahman and all things are made up of the stuff of the Brahman or this realisation in the language of the Gita , that it consists of Manifest mutable Divine, Kshara , Unmanifest immutable Divine, Akshara , and that which exceeds manifest and unmanifest Divine, the Purushottama, Para Brahman , or in the language of Integral Yoga, the realisation of Psychic, Spiritual and Supramental Divine. It will not stick to the exclusive importance on the manifest Divine or all one-sided philosophical conception of seeing the Divine in a limited personality or personal God of all popular religions which can give birth to monotheistic, polytheistic, sectarian, fanatic and religious institutions; nor can it stick to the exclusive importance on the Impersonal, Unmanifest and Quality-less Divine which may give birth to egoistic, illusionistic and asuric or exclusive Spiritual institution (The desire for personal salvation is the outcome of ego. In Spiritual life the gulf between the Matter and Spirit are not bridged and one discovers Spirit and God by renouncing Life and Matter.); but admits coexistence of both, Saguna Brahman or Self has become all this existence and Nirguna Brahman or Brahman is realised as immobile and immutable Self and both as supreme aspects of one indivisible Reality and transcends them to that which originates and upholds them to experience the Supramental Divine. Enlarging the Spiritual experience towards complete and many-sided comprehensiveness, 'our Yoga can best set out would be naturally the idea, the sense of a conscious all-embracing but all-exceeding Infinite'³² and see and adore one God in all the godheads, men, creatures and objects. At present, The Mother’s International Centre Trust is managing Sri Matriniketan Ashram, consecrated to The Mother and Sri Aurobindo, where ceaseless Japa , nitya smarati, ceaseless consecrated action, nitya Yajna, ceaseless giving, and pouring down of Divine attributes, nitya dana, and ceaseless self-control, nitya sannyasa, are reconciled. One may note that nitya Yajna, nitya sannyasa, nitya japa and nitya dana are linked with the perfection of karmayoga, jnana yoga, bhakti yoga and yoga of self-perfection, respectively. The above vision is now on the way to becoming a reality at a very small corner point of the earth that could spread forth, encircle and seize more and more hearts through love to embrace all the world. It has been identified that with one man’s perfection or one Soul’s specialised extreme effort, tapasya, is an infinitely valuable resource to draw the race towards greater general possibility and complement all other economic and human strengths and it can utilise the least noisy and the least visible triple reversal of Consciousness as the most powerful leverage for world action and transformation. To support and strengthen this inner action it calls very few destined individuals who are at once Moderate, Ascetic, Consecrated and Virgin Souls to participate in the Divine Play of Krishna and Kali, Shiva and Shakti, Brahman and Maya and Sat and Chit of measureless movement or the true Soul is realised as the biune body of the Lord and His Spouse, Ishwara and Shakti, right half male and the left half female, the Hara-Gauri of the Indian iconological symbol. THEIR Ashram is the destined spot of the answering Souls who meet upon their different paths by travelling across limitless planes of Time through many successive births and bodies or it is meant for them those who are initiated to live only for the Divine with the ideal Integral mantra , ‘In the world’s contacts meet his (Divine’s) single touch,’⁸ act only for the Divine with the supporting traditional mantra, ‘Even as I am appointed by Thee seated in my heart, so, O Lord, I act’⁹ and think only for the Divine with the Biblical mantra, ‘My zeal for the Lord has eaten me up’¹⁰ and practice either of the Spiritual disciplines of ‘the Law of Moderation’ or ‘the Law of Tapasya’ or ‘the Law of Sacrifice’ or ‘the Law of Virginity’ and those who do not foresee their clear ‘virginally creative’¹⁸ future and meet the above condition, for them this Ashram can be a place of sojourn for inner preparation of faith, sincerity, gratitude and progress. The Mother’s Ideal Integral School (Residential) is the Ashram’s immediate gateway to the world which has turned into a hot zone of hurtling ground of truth and untruth, straightforwardness and pretension, dedication and selfishness, Divine and undivine. The children are identified as growing gods and pure vessels, who require care, attention and love integrally without losing contact with the World, Self and the Divine. The first object of the Integral Education movement is to accommodate Sri Aurobindo’s unlimited future vision within the limited format and infrastructure of the School in harmony with the Government norm and guiding principle of New Life Education Trust . The second object is to expand the scope of Integral Education through the practice of integral Yoga and its broad highways and narrow bypaths are evolved to provide a safe corridor for higher and deeper studies and experiences. The third objective is to strengthen its research and training activities which include unfolding of both material and spiritual secrets and updating its existing system. The fourth object is insistence on the management of Ashram Trustees and Ashramite teaching faculties to become aware of the object of integral Yoga in its entirety, which is again followed by the insistence on most of the outgoing students through training and education, sikhya , to enable them to fit and accommodate themselves in the mainstream of present world order; few of them receive initiation of the Soul, dikhya , to lead an inner disciplined life and very few of them are privileged to realise the Material and Spiritual fulfillment through practice of integral Yoga. And the last object is that this present phenomenal surface education system is in the process of change in making the vessel ready to expand, hold and manifest the depth, width, height and catholicity of Nature’s most creative Psychic, Spiritual and Supramental Education and all their inevitable truth of the Idea. Thus, Integral Education creates an opportunity for each student to choose either a life based on the satisfaction of desire and ego or a life concentrated on the Self and endless unfolding of the Spirit. Sri Matriniketan Ashram is attached with a Medical wing, whose first objective is to provide necessary infrastructure, skill and knowledge towards an improved health, sound physique and indefinitely prolonging life, if not of effecting the entire conquest of death in this Divine community and its surrounding village; its second objective is to link Integral healing with the Integral Yoga and evolve the essential cause of error, suffering and death, by which we might hope to arrive at a mastery over them which should be not relative but entire and thus, we arrive at the essential control of life instead of a more powerful manipulation of circumstances through medical Science; the third objective is an attempt to heal all disease through root knowledge evolved through intervention of Intuition or Divine Grace subordinated by the external or secondary processes developed by doctors and medicines; the last object is to concentrate on the ultimate aim of medical Science of complete eradication and immunization of all disease and to attain physical immortality on earthly body through evolution of subtle faculties that are beyond the cognition of the mind. Another auxiliary unit is Natural farming. The first object of agriculture is to insist on farming with labor-saving appliances and without chemicals, or pesticides, improving soil fertility and its ability to retain water; the second objective is to relate natural farming with the Spiritual health of the community and realises that the healing of the land and purification of the human spirit are single process; the third objective is the acceptance of flower culture as the means of entering into the most plastic and sweet domain of purifying life and prepares the foundation for the highest Spiritual Love; the fourth objective is that it bridges the gulf between the two extreme end of life that of the Matter and the Spirit or as Sri Aurobindo said, "When the supramental Force comes on the earth, there will be a response EVERYWHERE." ³⁷ or as the Mother said, “When the Supramental manifests, an unequalled joy spreads over the earth.” ³⁸ Agriculture is the symbol of the basic need for food, clothing and shelter and the perfecting of the first instrument of the body, Education, the symbol of the development and spreading of fine mental, vital and physical faculties, and Health, is the symbol of sane material life on which the highest Supra-physical knowledge can rest, which constitute the basis of sane living of the civilized humanity are identified as the husk of the truth of the Divine Centre which is again meant for holding strongly its kernel, the accumulated Spiritual concentration directed towards the Supreme and the consequent Divine’s descent into the physical. Or here the subjective mind realities and objective physical realities are seen as things phenomenal and secondary, dependent upon the primary truth of the dynamic Self and the realities of the Spirit. The whole aim of evolution is the continuous enlargement of the existing human vessel. The force or energy that moves the stars and planets, the same force also moves our thoughts and actions. When this inrush of ‘energy is the highest in kind and the fullest in amount’⁴⁷ and works in a perfected human vessel then he has attained the complete and utmost development. To this height all humanity is aspiring, knowingly or unknowingly. The Mother Nature attempts through each individual formation to bridge the gulf between the existing material living and the future Supramental world. She attempted and reattempted this with her best Master Souls and succeeded with Sri Aurobindo. Now after Mother Nature’s success in creating a single Sri Aurobindo, who is a symbol of movement of comprehensive Consciousness, her next great and difficult task is ‘to reproduce, multiply and ultimately universalise it in others.’²⁸ Now it is time for her to universalise her success, by providing the best surrounding atmosphere to the receptive human Souls with perfected minds and bodies who will be able initially to unveil the transcendent activities of the Spirit and finally hold and carry Sri Aurobindo’s Consciousness or the total consciousness of the Eternal by the simple formula though difficult to execute that of initially living and experiencing all the norms of Integral Yoga and finally the outer law is substituted by the inner plastic Psychic, Spiritual and Supramental Law. Or this intensive evolution of the individual must be preoccupied in entirely changing the mind, life and body in conformity with the truth of the Spirit. This multiplication of total Consciousness of the Eternal may be understood in Sri Aurobindo's language, "The divine manifestation of a Christ, Krishna, Buddha in external humanity has for its inner truth the same manifestation of the eternal Avatar within in our own inner humanity. That which has been done in the outer human life of earth may be repeated in the inner life of all human beings."⁴⁶ After bridging the gulf between ordinary living and Supramental life, the Mother Nature attempted again to experience cellular transformation of her animal evolutionary form through The Mother’s body. This is her another intermediate victory which has opened for the race another possibility of physical change and a journey toward the ultimate victory of Spirit over Matter. The simple formula to repeat The Mother’s Cellular transformation experience or discovery of immortal principles concealed within the cells of the body is to purify the physical substance to the extent of bearing the pressure of All Delight and the burden of the earth’s Inconscient negations. Or “The dire delight that could shatter mortal flesh,”⁴⁴ and “Almighty powers are shut in Nature’s cells.”⁴⁵ The next difficult task of Mother Nature related to multiplication of individual Cellular transformation may be understood in The Mother’s language, ‘If, for any reason this body (The Mother’s body) becomes unusable, the universal Mother will again start manifesting in hundreds of individualities according to their capacity and receptivity, each one being a partial manifestation of the Universal Consciousness.’²⁹ Now, most of humanity is suffering from the slavery of lower Nature and the slavery of ordinary action. So, first, very few should go beyond these two slaveries by ascending their consciousness to the Psychic, Spiritual and Universal planes and their Spiritual Influence should spread beyond the individual Soul Centre. Sri Aurobindo confirms, "whenever even a single soul is liberated, there is a tendency to an extension and even to an outburst of the same divine self-consciousness in other individual souls of our terrestrial humanity..."⁴⁸ Thus, in the long run, the whole of humanity can be liberated and their life can be Divinised. The Evolution of The Mother’s International Centre Trust: " The most important thing for an individual is to unify himself around his divine center ; that way he becomes a real individual, master of himself and of his destiny. Otherwise, he is a plaything of the forces, which toss him about like a cork in a stream. He goes where he doesn’t want to, is made to do what he doesn’t want to, and finally he gets lost in a hole without any way to stop himself doing so. But if you are consciously organised, unified around the divine center , governed and led by it, you are the master of your destiny. It’s worth trying.... At any rate, I find it’s better to be the master rather than the slave.”⁵⁰ The Mother “Because men still imagine that in order to do anything useful, they must gather together in groups, it is the caricature (An exaggerated or distorted representation) of organisation…I know the conditions of the country (India). Even if one person could put himself faithfully at the disposal of the Truth, he could change the country and the world.”⁴³ The Mother 1) ‘The Mother’s International Centre Trust ’ was registered on the auspicious Darshan Day of 24th November, 1997 and its all-necessary form and manifestation was chosen by THEIR Divine Will. The Trust was formed by the pressure of a Supracosmic vision revealed to its Central representative, S. A. Maa Krishna . At the end of the vision a leaf was handed over to her in which it was written ‘Mother’s International Centre’. Sri K. Anurakta , a profound Yogi of Sri Aurobindo Ashram, Pondicherry gave his consent to form a Trust based on this vision by incorporating a small correction, which reads ‘The Mother’s International Centre Trust’ ; this vision was followed by successive meetings of Supraterrestrial Gods and Goddesses, who are cosmic personalities of the World-Play, promising to extend their help in this Divine work. This vision was further fragmented into Truth Sight of Illumined Mind of multitudes of subtle physical experiences and Truth Thought of Higher Mind extending its right relation with the outside world. It was also revealed to her that the Spiritual concentration would be accumulated through silence, a mould of Spiritual discipline and initiation of few fit Souls; it would depend more on the triple reversal of Consciousness which is directed to meet the most difficult issue of resolving the problem of falsehood from within and without and creating a field of protection for the individual’s growth of Spirituality. This exercise is less dependent on external machinery and least depends on things and objects that would lead to the subjection of Nature. 2) After the formation of the Trust, the scope of the work and the direction in which the Trust would extend its function was defined by the publication of seven volumes of the ‘Working Manual of The Mother’s International Centre Trust’ of around one thousand pages, identifying the best part of Their Teachings and dividing them into four different areas in which we can long concentrate and become accountable. These are (1) Divine Action which is an outcome of Divine union, (2) Identification of the unfinished work of The Mother and Sri Aurobindo in Consciousness extending over all the manifold planes, worlds and sheaths; The Mother’s physical embodiment was missioned, ‘to bring down something not yet expressed in this material world so as to transform life here’;³⁰ so to carry The Mother’s unfinished work ahead means to enter subtle physical experiences extending its ranges from Bliss Self to Inconscient Self; (3) Knowledge on the subtle physical world and higher worlds as a passage for Spiritual Transformation, (4) Danger of the path and study of the reasons of Their earthly departure and the lessons we have learned. (Most of the soft copy lost due to file corruption and few are retained.) This aspiration paved the passage clear for the descent of greater truth through the revelation of a vision that showed that the south block of Sri Matriniketan Ashram’s main building was joined with the north block of Sri Aurobindo’s room at Pondicherry and a secret door opened to Sri Aurobindo’s room at Pondicherry and a free communication to either side was restored. A voice from above informed that now the gulf is bridged and a direct golden link with Sri Aurobindo is established, confirming that from here Their purest vibration will radiate towards the world. Another complementary vision was that a piece of land of Sri Matriniketan Ashram has entered towards Sri Aurobindo’s Samadhi at Pondicherry from the north-east side; both the surfaces were shining with white marble and the radiating vibration of both the lands were almost the same. 3) The new land of Sri Matriniketan Ashram was registered initially on the Darshan day, 21st February 2000, around eleven kilometres away from Brahmapur , at village Ramachadrapur . The place has been chosen to pursue sadhana in double seclusion²¹ as hinted in Savitri, that of an outcaste from the outer light of the world and to renounce the five galloping hooves of sense enjoyment through sound, touch, sight, taste and smell. These two solitudes also symbolise the persuation of integral Jnana Yoga and integral Bhakti Yoga in isolation, whose highest perfection is realised by becoming an integral Karma Yogi . This transient and momentary Divine manifestation in a fugitive existence and passing world is offered to hold the vast Truth and direct its working in the Subconscient and Inconscient Sheaths. The main Ashram building along with meditation hall, class rooms, guest room and medical unit, is accommodated in its campus. Sri Matriniketan Ashram (which is a Sanskrit translation of its earlier English name The Mother’s Foundation ) is aware of its special mission through the psycho-spiritual link in which The Mother and Sri Aurobindo appear in a most concrete overhead vision, command and wisdom confirming that They are constantly present here in carrying Their Work in Their own way and in Their own Time. Their each appearance is directed to overcome the transition in sadhana, indicating our limitations of Nature, the capacity of surrender to which we have to elevate, the scope of physical transformation and reminding of Their yet unfinished and unfulfilled limitless impossible task and vision. 4) In October--2000, a quarterly magazine, ‘The Descent ’ was launched whose objective was to restate the Spiritual experience and establish a link between Sri Aurobindo’s early sadhana at Pondicherry and The Mother’s last cellular transformation. This restatement fulfils the Injunctions issued in integral Yoga that each Sadhaka must trace his own path of Yoga. This new path is strengthened by opening more and more towards the descent of overhead Divine Will, Divine Knowledge and Divine Love. The intervention of Divine will can bring new creation and manifestation in material life, which is unimaginable by the mind. Overhead wisdom is so simple and so all-embracing that even a fool²⁶ can understand it and can undergo change without notice. The new descent of overhead wisdom will bring completeness to understand the existing written truth. A brief touch of Divine Love can erase all our past Karma, change our destiny, and bring immense hope and sweetness in this strange and struggling world. This action proceeds in conformity with a vision, which shows an arrival of French letter from Sri Satprem , one of the Secretaries of The Mother . In that letter, it was written that the Mother had told Satprem that in one of the Centres in Orissa, Her true and comprehensive action would be executed. He got the information that Sri Matriniketan Ashram is emerging as such centre. If the content of this vision is accepted true in spirit and reality, then ‘The Descent’ will witness a significant role in strengthening contact with the Divine and world transformation. 5) The Mother’s International Centre Trust (pan card no-AABTT5264G) received tax exemption certificate U/s 80G (5) of the I.T. Act 1961 vide memo no. ITO(Tech)/80G-277/2006-07/5354-57, dated Bhubaneswar, 06th September, 2007 for the financial year 2008-09, 2009-10, 2010-11, from CIT, Government of India, and this notification requires no periodic renewal as one-time approval is granted vide circular no. 7/2010 [F.NO.197/21/2010-ITA-1], dated 27.10.2010. The Trust functions as per the objective guidelines of the Government of India and the subjective guidelines of Sri Aurobindo's principal Teachings, The Synthesis of Yoga. They are: (1) "Accept everything, but cling to nothing," (p-718) (2) "our greatest difficulties are our best opportunities," (p-11) (3) "To arrive by the shortest way at the largest development," (p-613) (4) "virginally creative at each moment," (p-637) (5) "All Life is Yoga."(p-8) In the world most of the human beings reproduce and multiply⁴⁸ themselves by the process of animal instinct of procreation. In a Divine Centre, a developed Soul reproduces and multiplies twice-born liberated Souls by the pressure of his pure Spiritual Influence. In a Divine Centre, ‘Influence is not the outward authority of the Teacher over his disciple, but the power of his contact, of his presence, of the nearness of his soul to the soul of another, infusing into it, even though in silence, that which he himself is and possesses.’ ⁵¹ 6) The health of any institution is dependent on its expansion of research activity and constant renovation of its existing system and setup. The same exercise can make up the deficiencies of the Divine Centre, but still greater identity is required for their fulfilment by the fresh inflow of Spiritual experiences and wisdom to all the realms of life. So, the mental activity of research in Spiritual matters and utilisation of this facility as a passage to Spiritual experiences are undertaken here consistent with the norms of Integral Yoga that insists to ‘sum up in himself all its best and completest possibility’²⁴ and not to loiter on formative issues, formative writings, mechanised system of mind which cut and select to build all that does not fit within the closed system and ‘truth and practice too strictly formulated.’³ It further provides guidelines ‘to discover and understand the workings of the Divine Consciousness-Puissance in man and creatures and things and forces… to enter into the ways of the Divine and his processes, to know the materials and means for the work given to us so that we may use that knowledge for a conscious and faultless expression of the spirit’s mastery, joy and self-fulfilment.’⁴ Here are some of the following issues of academic interest: 6a. The root knowledge of the Veda, the Upanishad and the Gita has been identified as a perennial Source for the ultimate human destiny. Our object is not to develop results arrived at by these ancient Shastra, but to uncover some of their principal conclusions which are considered the best initial foundation in resolving the problem of the Divine Life. These old treasures are recognised as our initial capital, the seed Truth and rich Aryan culture that can most advantageously proceed to accumulate the largest gains in our new commerce with the ever-changeless and ever-changing Infinite. 6b. From these hints of old light, assess how the new light of integral Yoga would emerge and old expressions have to be replaced to a certain extent by new expressions suited to a present mentality; as dawn succeeds dawn. 6c. We recognised Sri Aurobindo's Essays of the Gita as a book with the message of Strong Spirituality and its Truth is linked with the highest hinted truth of the original text of the Bhagavad Gita . This exercise helps to explore the wisdom that Sri Aurobindo hinted and developed in His four major works, The Synthesis of Yoga, The Life Divine, The Mother and Savitri . To restate, synthesise and integrate the highest truth and self-vision of the above four Shastras , strongly paves the passage clear for the Truth of self-action, new suggestions, new creations and new manifestation in harmony with the Supreme. 6d. Identified the areas of Truth that Sri Aurobindo hinted at but did not develop in The Synthesis of Yoga , and identified the development of these hinted portions from The Life Divine and Savitri. Similarly, the areas of Truth that Sri Aurobindo hinted at and did not develop in The Life Divine are identified and their possible developments were traced in Savitri. Lastly, all that Sri Aurobindo hinted at but never developed during His lifetime were identified and kept as a pending issue for concentration and development. A similar exercise will be repeated in exploring The Mother's Agenda and The Mother's Centenary Works . Efforts are made to identify how an Ashram in the twenty-first century can handle the crisis of collective living, how all the inmates can be well informed about every nook and corner of the norms of integral Yoga, dynamise its living force so that the crisis of experiment of past collective living will not repeat to the present condition and the Presence of Their new Divinity will wholly possess the entire atmosphere. Then work out how perfection at a single point can spread across the whole earth so that the effect of the highest achievements of individual perfection will not rest satisfied with some intermediate Godhead, no longer confined within the boundary of a small collectivity. All the above issues are not mental ideas, not according to an imposed law of conduct or a constructive thought but Spiritual experience; each of its steps is dictated by an innate Spiritual vision, a comprehensive and exact penetration into the truth of all and the truth of each thing and one can enter inner or higher ranges of Consciousness in order to discover more secrets behind our creation which is an endless process. Sri Aurobindo proposes that for 'this evolutionary miracle'⁴⁰ the central representative of the Divine Centre must have complete union with the Supreme Sachchidananda and the collectivity must have Gnostic Consciousness and the relation between them inside the Divine Centre and with others must be established 'only through the divine consciousness and not through the mental nature.”⁴¹ This will replace the inferior relation of human love of ordinary earth-bound life of the three Gunas . 7) Importance is given here to the Psychic Being which can ‘set the world ablaze with the inner Fire.’¹³ It imposes on life the law of sacrifice on every action and enlarges the smallest action with the sense of the Infinite. We can enter objective action through subjective experience and we know the subjectively objective nature of Supermind only by its brief touch. Partial and fragmentary action is still not disengaged from the lower movement of consciousness and therefore not easily recognisable. The gulf between mind and Supermind has to be bridged by rending¹⁹ the veil between the surface and subliminal part and by ascent and descent of dynamic Consciousness. Through this long movement, many closed passages are opened, which are now in us void and mute. And after passing through many linking hierarchies of Consciousness, we can become aware of the Supermind, whose universal action is key to all lesser mysteries and activities. It can also be pursued through intuitive action, which is activated by the passive silence of the Witness Spirit; it compels all things to travel in Ignorance and division towards a yet unrealised Divine goal of unity. Intuition as our first teacher brings those brilliant, rare overhead messages from the Unknown and Reason as our second teacher gives us what profit it can have from the shining intuitive harvest and vision. Intensification of Intuition is the Supramental Force, which has the capacity to prevent all destruction, heal all disease, transform all opposition into mutual help, is supremely positive and creative and provides the opportunity for the largest development in the shortest path and heals the gulf between the World, Self and God and perfects the creation. There are many stations from which The Mother’s work can be pursued and Sri Matriniketan Ashram has chosen either to act from the Psychic or Spiritual or Universal station through imperative vision and revelation, ("Our sight and sense are a fallible gaze and touch And only the spirit’s vision is wholly true." Savitri-525) the working and direct intervention of the Supreme Mother Force, with a conviction that all is done for the best, the progress assured, the victory inevitable. In this vision-dependent Ashram , all action is born out of ascending and descending Divine union, fulfilling its own inherent power. Its movement is calm, self-possessed, spontaneous, plastic and a harmonic identity of the truth intimately one with all that is included in its cognition of existence. Or 'But higher still can climb the ascending light; There are vasts of vision and eternal suns,...A burning head of vision leads the mind, Thought trails behind it its long comet tail; The heart glows, an illuminate and seer, And sense is kindled into identity.' (Savitri-659-660) 8) Integral Yoga can succeed with a twice-born soul if he has 'the true Guide within and without.' ³⁹ If his Psychic and Spiritual being are open, then he can enter direct contact with the Mother and Sri Aurobindo from within and it is identified as an exceptional privilege ³⁵ to have a Spiritual fosterer without. In Sri Matriniketan Ashram, those whose destinies are in the preparatory and formative stage of Sadhana (once-born Soul) and are not yet decreed for Spiritual and higher attainment, they enter indirect contact with the Mother and Sri Aurobindo and are not comfortable with the living Spiritual fosterer. Because the predominance of lower nature plays a pivotal role and they are not ready to accept the fact that the foundation of this Yoga is 'truthfulness and virginity'⁴² and they covertly search for a safe passage to satisfy their suppressed desire. Through this search, the gulf between once-born disciple and twice-born Teacher multiplies. In the Spiritual history of earth, this increase of the gulf gave birth to the crucifixion of Lord Christ. So, the Ashram becomes a field of repetition of old history. Until one has not discovered his Psychic being in the heart centre and Spiritual being above the head, for him ‘rest and earthly ease’²⁰ are forbidden. His primary motive is to make Divine realisation²⁵ as one and only aim of life and to obey the Divine through external means in the form of the Guru and adore and worship Him in the Avatar and the Divine Mother. The secondary aim is to extend this effort towards inner obedience to the omnipotent Spirit within and inner adoration and consecration to the Divine within. One feels secure in preserving his separative identity and his obedience to the Central representative of the Ashram is no longer an indispensable part of his sadhana life, whose variation is dependent on his satisfaction of personal will, want and interest and his regard and reverence to her is restricted by subjection to lower Nature. If an individual aspirant Soul's lower Nature is active, then he 'does Nature’s inferior works; he assures the basis for her higher activities; but not to him easily are opened the glories of her second birth.'³³ 9) Integral Yoga further identifies that for a twice-born Soul, a Spiritual Fosterer is indispensable.³⁵ So, the Divine must depute for him a Spiritual fosterer (like King Aswapati in the life of Savitri) or he must trace him out from a distant land (like Satyavan in the life of Savitri ). Vedanta insists on following consistently the guidelines to know, be and possess the Divine in thyself first, then in others and 'the heart’s worship given to the Teacher, whether to the divine Teacher within or to the human Master in whom the divine Wisdom is embodied, — for that is the sense of the reverence given to the Guru .'³¹ In Sri Matriniketan Ashram , the destiny of a twice-born Soul is decreed for Spiritual and higher attainment and fulfilment; he approaches the Divine through subjectively-objective Self-discipline, proceeding from essential self-knowledge to the whole cosmic self-knowledge and from the whole integral knowledge to the knowledge of the parts of the objective world. Its primary aim as proposed in Integral Jnana Yoga is to know himself as ‘the Self, the Spirit, the Eternal’¹¹ by drawing back from mind, life and body or as proposed in Savitri , ‘The One he worshipped was within him now ’¹⁴ and the concentration on this life and written truth are shifted to concentration on triple time of all life and the Soul in Mind and Heart. Then he has a secondary aim, which is ‘to establish the true relation between this eternal self that we are and the mutable existence and mutable world.’¹¹ Thus, in fulfilling this secondary aim of complete realisation of the Divine in all things and to know Him everywhere equally without distinction, he has identified as to enter voluntary ideal right relation with its Central representative, the virgin Soul Centre, as ‘a child leading children’¹⁵ and a strict obedience to her 'wise and intuitive leading'³⁴ is normal and necessary for harmony of outer Ashram life. For the fulfillment of universalised living and comprehensive harmony, a certain form of reverence, adoration and the right relation is nurtured with its surrounding nature which includes flowers, children, trees, dogs, cows, crows, pigeons and birds as the Self in all Beings, Sarvabhutastha atmanam ;¹⁶ for the full possession of the Transcendence and the most comprehensive harmony, we enter the true relation with the Mother Soul Sri Radha and the Master Soul Sri Krishna within by whose Grace we have found refuge at the Lotus Feet of Their Supramental Incarnation, The Mother and Sri Aurobindo , the Supreme-Mother-Ishwari-Maya-Chit-Shakti is becoming One with the Supreme-Purushottama-Ishwara-Sat-Brahman , descended from the plane of Sachchidananda into the lower world as Paraprakritir Jivabhuta⁵ and Mamaibansa Jivabhuta ,⁶ and extension of this relation as all pervading Brahman in the form of ‘of the Self, by the Self and in the Self’, atmani atmanam atmana⁷ or ‘Living for me, by me, in me they shall live. ’¹² Thus, an effort is made to practice Sri Aurobindo's Teachings rigorously and live a life based on Divine action. To hold together the boundless Mother and limitless Sri Aurobindo in the heart and all other planes of Consciousness are identified as the highest perfection of this endeavour. THEY have chosen and owned Sri Matriniketan Ashram as a field of THEIR direct special Divine transformation work, development of the highest hinted Truth of Integral Yoga, generalisation of Spirituality through Integral Education, on whom we can depend totally for our life, action, thought, feeling, existence and Ananda . OM TAT SAT References: 1: CWSA-23/The Synthesis of Yoga/p-72, 2: Savitri-381, 3: CWSA-23/The Synthesis of Yoga/p-22, 4: CWSA-23/The Synthesis of Yoga/p-142, 5: The Gita-7.5- this passage indicates that the Divine Mother has become the Jiva in the heart, 6: The Gita-15.7- this passage indicates that the Supreme Purushottama has become Jiva in the heart, 7: The Gita-13.24, 8: Savitri-476, 9: CWSA-23/The Synthesis of Yoga/p-252, 10: CWSA-23/The Synthesis of Yoga/p-58, 11: CWSA-23/The Synthesis of Yoga/p-368, 12: Savitri-699, 13: Savitri-597, 14: Savitri-334, 15: CWSA-23/The Synthesis of Yoga/p-67, 16: The Gita-6.29, 17: Essays on the Gita/SABCL/Vol-13/P-436, 18: CWSA-24/The Synthesis of Yoga/p-637, 19: “His spirit breathed a superhuman air. The imprisoned deity rent its magic fence.” Savitri-82, “Rent man’s horizons into infinity.” Savitri-359, “To rend the veil of the last mysteries.” Savitri-360, “The knot of the two, the higher and the lower hemisphere, is where mind and supermind meet with a veil between them. The rending of the veil is the condition of the divine life in humanity; for by that rending, by the illumining descent of the higher into the nature of the lower being and the forceful ascent of the lower being into the nature of the higher, mind can recover its divine light in the all-comprehending supermind, the soul realise its divine self in the all-possessing all-blissful Ananda, life repossess its divine power on the play of omnipotent Conscious-Force and Matter open to its divine liberty as a form of the divine Existence.” CWSA/21/The Life Divine-279, “An early illumination from above or a rending of the upper velamen can come as an outcome of aspiration or some inner readiness, or it may even come uncalled-for or not called for by any conscious part of the mind, — perhaps by a secret subliminal necessity or by an action or pressure from the higher levels, by something which is felt as the touch of the Divine Being, the touch of the Spirit, — and its results can be exceedingly powerful.” CWSA-22/The Life Divine/p-944, “If it is Thy will it should be so, Thou must rend the last veil and Thy splendour in all its purity must come to transfigure the world!” Prayers And Meditations/p-269/TMCW-1/p-223, 20: “There is no rest for the embodied soul... Forbidding to him rest and earthly ease, Till he has found himself he cannot pause.” Savitri-339, 21: “Outcast from empire of the outer light, Lost to the comradeship of seeing men, He (King Dyumatsena ) sojourns in two solitudes, within And in the solemn rustle of the woods.” Savitri-403, 22: “The truth is not that God moves round the ego as the centre of existence and can be judged by the ego and its view of the dualities, but that the Divine is itself the centre and that the experience of the individual only finds its own true truth when it is known in the terms of the universal and the transcendent.” CWSA-21/The Life Divine/p-59, 23: CWSA-23/The Synthesis of Yoga/p-106, 24: CWSA-23/The Synthesis of Yoga/p-22, 25: “Only a realisation independent of all outer circumstances, free from all attachment and all understanding, however high, is a true realisation, a valuable realisation. And the only such realisation is to unite with Thee integrally, closely, definitively.” The Mother/Prayers and Meditations-17.07.1914, 26: “I know it would create a furor if I wrote this book! Because any fool could read it like a story and feel perfectly satisfied – and he wouldn’t even notice it taking hold of him inside and changing him.” The Mother’s Agenda-20.12.1961, “The manifestation of the Supramental upon earth is no more a promise but a living fact, a reality…It is at work here, and one day will come when the most blind, the most unconscious, even the most unwilling shall be obliged to recognise it.” TMCW/Vol-8/Questions and Answers-1956/p-126, “Above her brows where will and knowledge meet A mighty Voice invaded mortal space. It seemed to come from inaccessible heights And yet was intimate with all the world And knew the meaning of the steps of Time And saw eternal destiny’s changeless scene Filling the far prospect of the cosmic gaze.” Savitri-574, 27: CWSA-24/The Synthesis of Yoga/p-565, 28: “We have to recognise once more that the individual exists not in himself alone but in the collectivity and that individual perfection and liberation are not the whole sense of God’s intention in the world. The free use of our liberty includes also the liberation of others and of mankind; the perfect utility of our perfection is, having realised in ourselves the divine symbol, to reproduce, multiply and ultimately universalise it in others.” CWSA-23/The Synthesis of Yoga/p-29, 29: The Mother, The Mother’s Agenda-11/p-346, , “And if you do not want your body to fail you, avoid wasting your energies in useless agitation. Whatever you do, do it in a quiet and composed poise. In peace and silence is the greatest strength.” The Mother’s Agenda-8/p-365, 30: CWSA-32/The Mother with Letters on the Mother/p-50, 31: CWSA-19/Essays of the Gita/p-414-415, 32: CWSA-23/The Synthesis of Yoga/p-82 33: CWSA-23/The Synthesis of Yoga/p-23 34: CWSA-22/The Life Divine/p-940-941, 35: “The ordinary man who wishes to reach God through knowledge, must undergo an elaborate training. He must begin by becoming absolutely pure , he must cleanse thoroughly his body, his heart and his intellect, he must get himself a new heart and be born again; for only the twice born can understand or teach the Vedas . When he has done this he needs yet four things before he can succeed, (1) the Sruti or recorded revelation, (2) the Sacred Teacher, (3) the practice of Yoga and (4) the Grace of God.” CWSA-18/Kena and other Upanishads/p-169, "This will be to him his (a Sadhaka of Integral Yoga) exceeding good fortune if he can meet one who has realised or is becoming That which he seeks for and can by opening to it in this vessel of its manifestation himself realise it." Sri Aurobindo/CWSA-23/The Synthesis of Yoga/p-130, 36: Savitri-237, 37: "I don’t know if it’s our perception that progresses, or if really, as Sri Aurobindo said, "When the supramental Force comes on the earth, there will be a response EVERYWHERE." It seems to me to be that, because these flowers are so, so vibrant, full of life. In the morning I always arrange them (it’s a work that takes me at least three quarters of an hour, there are more than a hundred flowers in different vases that I have to arrange, and to each person I give a special sort of flower – I arrange all that), and in the vases, some flowers say, "Me!" And indeed they are just what I need. They call out to me to say, "Me!" ... But that’s not new, because when I was in Japan, I had a large garden and I had cultivated part of it to grow vegetables; in the morning I would go down to the garden to get the vegetables to be eaten that day, and some of them here, there, there (scattered gesture) would say, "Me! Me! Me!" Like that. So I would go and pick them. They literally called me, they called me...That’s a long time ago, nineteen hundred and ... when was it? It was in 1916-17, so that’s ..." The Mother's Agenda/February 7, 1968, 38: TMCW-15/Words of the Mother-III/p-91, 39: "Two rules alone there are that will diminish the difficulty and obviate the danger. One must reject all that comes from the ego, from vital desire, from the mere mind and its presumptuous reasoning incompetence, all that ministers to these agents of the Ignorance. One must learn to hear and follow the voice of the inmost soul, the direction of the Guru, the command of the Master, the working of the Divine Mother. Whoever clings to the desires and weaknesses of the flesh, the cravings and passions of the vital in its turbulent ignorance, the dictates of his personal mind unsilenced and unillumined by a greater knowledge, cannot find the true inner law and is heaping obstacles in the way of the divine fulfilment. Whoever is able to detect and renounce those obscuring agencies and to discern and follow the true Guide within and without will discover the spiritual law and reach the goal of the Yoga... A radical and total change of consciousness is not only the whole meaning but, in an increasing force and by progressive stages, the whole method of the integral Yoga." CWSA-23/The Synthesis of Yoga/p-187, "A strict obedience to the wise and intuitive leading of a Guide is also normal and necessary for all but a few specially gifted seekers.” CWSA-22/The Life Divine/p-940-941, "For other paths of sadhana, especially those which like the Gita accept the reality of the individual soul as an “eternal portion” of the Divine or which believe that Bhagavan and the bhakta are both real, the help of the Guru has always been relied upon as an indispensable aid .” CWSA-29/Letters on Yoga-II/p-200, "I am here with thee in thy chariot of battle revealed as the Master of Existence within and without thee and I repeat the absolute assurance, the infallible promise that I will lead thee to myself through and beyond all sorrow and evil. Whatever difficulties and perplexities arise, be sure of this that I am leading thee to a complete divine life in the universal and an immortal existence in the transcendent Spirit.” CWSA-19/Essays on the Gita/p- 557, 40: "Another possible conception akin to the religious solution is the guidance of society by men of spiritual attainment, the brotherhood or unity of all in the faith or in the discipline, the spiritualisation of life and society by the taking up of the old machinery of life into such a unification or inventing a new machinery. This too has been attempted before without success; it was the original founding idea of more than one religion: but the human ego and vital nature were too strong for a religious idea working on the mind and by the mind to overcome its resistance. It is only the full emergence of the soul, the full descent of the native light and power of the Spirit and the consequent replacement or transformation and uplifting of our insufficient mental and vital nature by a spiritual and supramental supernature that can effect this evolutionary miracle." CWSA-22/The Life Divine/p-1096, 41: CWSA-23/The Synthesis of Yoga/p-210-11, 42: “(Q:) I have been here for one and a half years but I know nothing of the sadhana. I meditate, but nothing happens in the meditation. I feel there is no love in me towards the Mother. What shall I do to feel this love? (Ans.) Become truthful, pure, sincere, straightforward.”Sri Aurobindo/1 July 1935/ CWSA-32/The Mother with letters on the Mother/p-462, 43: The Mother's Agenda/25th October 1967/19th April 1969, 44: Savitri-237, 45: Savitri-370, 46: CWSA-19/Essays on the Gita/p-160, 47: “The ancient Aryans knew that man was not separate from the universe, but only a homogeneous part of it, as a wave is part of the ocean. An infinite energy, Prakriti, Maya or Shakti, pervades the world, pours itself into every name and form, and the clod, the plant, the insect, the animal, the man are, in their phenomenal existence, merely more or less efficient adharas of this Energy. We are each of us a dynamo into which waves of that energy have been generated and stored, and are being perpetually conserved, used up and replenished. The same force which moves in the star and the planet, moves in us, and all our thought and action are merely its play and born of the complexity of its functionings. There are processes by which man can increase his capacity as an adhara. There are other processes by which he can clear of obstructions the channel of communication between himself and the universal energy and bring greater and greater stores of it pouring into his soul and brain and body. This continual improvement of the adhara and increase in quantity and complexity of action of the informing energy, is the whole aim of evolution. When that energy is the highest in kind and the fullest in amount of which the human adhara is capable, and the adhara itself is trained utterly to bear the inrush and play of the energy, then is a man siddha, the fulfilled or perfect man, his evolution is over and he has completed in the individual that utmost development which the mass of humanity is labouring towards through the ages.” CWSA-1/Early Cultural Writings/p-370 48: “The Divine soul (Developed Soul) reproduces itself in similar liberated souls (dvija) as the animal reproduces itself in similar bodies.” CWSA-21/The Life Divine/p-45, 49: CWSA-23/The Synthesis of Yoga/p-104, 50: The Mother’s Agenda/September 7, 1968, 51: CWSA-23/The Synthesis of Yoga/p-67, Download this WEB PAGE in PDF format: FLOWER DECORATION, SRI MATRI DHYANA MANDIR “Lord, this morning Thou hast given me the assurance that Thou wouldst stay with us until Thy work is achieved, not only as a consciousness which guides and illumines but also as a dynamic Presence in action. In unmistakable terms Thou hast promised that all of Thyself would remain here and not leave the earth atmosphere until earth is transformed. Grant that we may be worthy of this marvellous Presence and that henceforth every- thing in us be concentrated on the one will to be more and more perfectly consecrated to the fulfilment of Thy sublime Work." The Mother The Mother’s Centenary Works/Vol-13/p-6 THE MOTHER'S RELICS & PADUKA "The goal of Yoga is always hard to reach, but this one (integral Yoga) is more difficult than any other, and it is only for those who have the call, the capacity, the willingness to face everything and every risk, even the risk of failure, and the will to progress towards an entire selflessness, desirelessness and surrender." Sri Aurobindo CWSA-29/Letters on Yoga-II/p-27 THE WORLD HINDU SUMMIT-II “I say no longer that nationalism is a creed, a religion, a faith; I say that it is the Sanatana Dharma which for us is nationalism. This Hindu nation was born with the Sanatana Dharma, with it it moves and with it it grows. When the Sanatana Dharma declines, then the nation declines, and if the Sanatana Dharma were capable of perishing, with the Sanatana Dharma it would perish.” Sri Aurobindo CWSA-8/Karmayogin/p-11-12 (The message is from Sri K. Anurakta, our Spiritual Guide) 15.08.2006 THE MOTHER AND SRI AUROBINDO’S VERY SPECIAL LOVE LIGHT, BLISS AND BLESSINGS TO THE MOTHER’S INTERNATIONAL CENTRE TRUST SRI MATRINIKETAN ASHRAM FOR ALL SINCERE AND DEDICATED, TRUE AND ILLUMINED WORK THAT IS BEING DONE FOR THE WORK OF THE MOTHER AND SRI AUROBINDO IN THE PHYSICAL, VITAL AND SPIRITUAL INNER CONSCIOUSNESS. THIS DEDICATION IS WONDERFULLY IMPORTANT FOR THE FUTURE. “We are here in the Ashram to do this work together with the help of Sri Aurobindo’s knowledge and force, in an attempt to realise a community that is more harmonious, more united, and consequently much more effective in life.” The Mother TMCW/12/On Education/p-355

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