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

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

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

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

Seeker's Questions “Never tell a lie: absolute condition for safety on the path… Each lie uttered is a step taken towards disintegration.” The Mother TMCW-14/Words of the Mother-201-202, “Only those who are perfectly truthful can be my true children.” The Mother TMCW-14/Words of the Mother-190, This webpage is created for the full awareness of school children related with the vast vision of Integral Education, which is a utilitarian interpretation of integral Yoga. Its mission is, as Sri Aurobindo proposes, “it is far from my purpose to propagate any religion new or old for humanity in the future. A way to be opened that is still blocked, not a religion to be founded, is my conception of the matter.” (CWSA-28/Letters on Yoga-I/p-411) Here, Religion means to build a fixed set of rules around a personal God who is exclusively preoccupied with satisfying the devotees’ bottomless desires and endless wanting. In integral Yoga, God is a constantly growing Impersonal Consciousness who is at once Transcendent, Universal and Individual Psychic Being and by their movement, fullness of life can be attained. Its Shastras are not a fixed set of monuments of the immediate and distant past but “constantly renewed, relived, their stuff of permanent truth constantly reshaped and developed in the inner thought and spiritual experience of a developing humanity.” (CWSA/19/Essays on the Gita/p-5) Its “Truth is not a dogma that one can learn once and for all and impose as a rule. Truth is as infinite as the supreme Lord and It manifests every instant for those who are sincere and attentive.” (The Mother’s Agenda-22.03.1967) Sri Aurobindo confirms in The Synthesis of Yoga that a ' strong (man) but crude vital natures ' (CWSA-23/The Synthesis of Yoga/p-249) cannot become the true leader of men. He further confirms, 'only the twice born (Soul) can understand or teach the' Shastra. (CWSA-18/Kena and other Upanishads/p-169) and 'true understanding (of Sri Aurobindo's Teachings) comes later, after having tried to put it into practice.' (TMCW/Vol-12/On Education/p-204) Our objective in this webpage is to make the students aware that Integral Education is meant to constantly enlarge their existing human vessel so that one day they will emerge as integral students with the capacity to hold an inrush of the highest Spiritual energy in its fullest amount. How can I see the Divine? Old pioneer Student of the school - 17.12.2025 OM NAMO BHAGAVATEH Maa Pranam.... (with my blessings…) Maa I have a question.... I deeply wish to feel the presence of the Lord, just as I can feel the presence of people around me. I know He will never come to me in a physical form, yet my heart longs to feel Him close to me at all times. I want to be able to communicate with Him silently & constantly...whenever I need guidance, especially while making any decisions in my life. ((Answer attempted) You feel the Divine because your Psychic being is alive and partly open and ready to receive the Divine’s touch. You have to recognise the fact that your Being is open towards Divine’s Truth Force and if you nurture This Truth Force and permit it to grow in you, then you will arrive at the required Goal. You can concentrate these six Mantras to help your growth of Psychic being: "In moments when the inner lamps are lit And the life’s cherished guests are left outside, Our spirit sits alone and speaks to its gulfs." Savitri-47-48 “Only were safe who kept God in their hearts:” Savitri-211 "Forbidding to him rest and earthly ease, Till he has found himself he cannot pause." Savitri-339 “His only comrade is the Strength within.” Savitri-368 “Virgin who comest perfected by joy,” Savitri-424 “The soul that can live alone with itself meets God;” Savitri-460) I want to understand His will for me—what He wants me to follow and what He wants me to stay away from. ((Answer attempted) Psychic being has the capacity to discern truth and falsehood and it accepts the former by rejecting the latter. Purified intellect has this capacity partly.) (Obedience to Divine will makes the consciousness high. Obedience to personal will brings uneasiness and haziness in life. Intellect has the capacity to keep watch on them and correct his stand.) You will find this in our Education website: ପୂର୍ଣ୍ଣାଙ୍ଗ ଶିକ୍ଷାର କେନ୍ଦ୍ରୀୟ ସତ୍ୟ ହେଉଛି ସଂଯମ । ଯେଉଁ କର୍ମ ଓ ଚିନ୍ତନ ମଣିଷକୁ ପ୍ରକୃତିର ଦାସ କରି ରଖେ ତାକୁ ନିରନ୍ତର ପରିତ୍ୟାଗ କରିବାକୁ ସଂଯମ କୁୋଯାଏ । ଏହି ସଂଯମ ଆଚରଣ କରିବା ଦ୍ବାରା ଜଣେ ପଶୁରୁ ମଣିଷ ହୁଏ ଏବଂ କଠୋର ଆତ୍ମ ସଂଯମ ଆଚରଣ ଦ୍ବାରା ଜଣେ ମଣିଷ ରୁପାନ୍ତର ପ୍ରକ୍ରିୟା ଦ୍ବାରା ଦେବତାରେ ପରିଣତ ହୁଏ । When ever you have confusion and uncomfortable ordinary action repeat this mantra. It will bring instant harmony and order and activates the Divine will.) (“At each step we can say in the language of the Sanskrit verse, “Even as I am appointed by Thee seated in my heart, so, O Lord, I act.” "Yatha prayukto’smi (niyukto’smi) tatha karomi" (Pandavagita) Sri Aurobindo/ CWSA-23/The Synthesis of Yoga/p-252, 725,) I wish for His constant guidance, so that I may walk on the path he wants and be protected from choices and actions that are not meant for me. ((Answer attempted) Constant guidance is possible by constant Divine union. Intermittent Divine union can be transformed into Constant Divine union by transformation of Nature and by movement of ascending Psychic Consciousness and descending Spiritual consciousness in the long run.) (Complete Divine union is possible by complete opening of Psychic Being. Then Psychic being is to be Spiritualised and Supramentalised. Sign of partial Psychic opening: (1) no desire, (2) equality, samata, (3) mind is pacified and silenced.) Is it possible through me... ((Answer attempted) Yes by constant rejection of falsehood from within, surrounding and Subconscient world and constant acceptance of truth radiating from within and descending from higher planes.) This is not a question I want to ask, but a sincere desire of my heart—a connection I wish to feel every moment of my life... ((Answer attempted) All those who have Psychic being, keep this sincerity and faith alive. Jivatma is fulfilled by uniting with Paramatma. So Divine has to be made only aim of life and He has to be brought down as Divine Shakti to every part and every nook and corner of our life, mind and body. To live more and more alone with pure Psychic being and less with impure surrounding world is the solution. In ordinary life Psychic Being is crucified and lower Nature is made active. This is more satisfying to the animal part in us and less satisfying to our Soul.) For this how can I prepare myself.... ((Answer attempted) Concentrate and practice this Mantra of our webpage (https://www.srimatriniketanashram.com/integral-yoga ) which today descended to me: Here in this Yoga, All Life is ceaseless Divine Union by ceaseless renunciation of lower Nature, ceaseless rigorous self-control, ceaseless remembrance of the Divine, ceaseless consecrated action and ceaseless descent of Divine Force. Integral Yoga proposes rigorous self control of the body by Integral Physical Education, rigorous Self-control of the Psychic Prana by Integral Vital Education, rigorous Self-control of Intellect by Integral Mental Education. It also includes and enforces Psychic Education, Spiritual Education, Universal Education, Supramental Education, Bliss Self Education, Subconscient Education and Inconscient Education in its scope. Spiritual life is for them those who are not satisfied with life as it is. They enjoy Divine’s single protection by partial Psychic opening, double protection by full opening of Psychic being which can discover Ocean of Light above the head and bellow the feet (“Our life is entrenched between two rivers of Light,” Savitri-531) and multiple protection by opening all the ten Selves. (“It (dynamic Spirit) is within, below, without, above.” Savitri-98, "Heaven’s leaning down to embrace from all sides earth," Savitri-716) OM TAT SAT With my eternal love and blessings At Their Feet S.A. Maa Krishna Question on movement of Consciousness through Karma Yoga Auroprem Pranams Mother I have only 3 questions. I find that this is enough for me. 1. For the movement of consciousness between the psychic and spiritual, what practical steps (in our day-to-day living) can we consciously implement? I know the methods can be mainly spiritual rather than psycho-spiritual, but can you cover both methods please? 2. Given that ultimately progress in this path is only possible by surrender to the Shakti and also given that surrender is not practicable in one instant (it is progressive), what specific practices or attitudes can help a seeker to deepen their surrender 3. In the Gita , the Lord says to practice Yoga without despondency. Given the repeated failings of our untransformed nature as we interact in the outer world with people of different types, how can we remain in samata and unaffected by the blows/up & down as we see little or no outer progress in our nature? As long as we remain in seclusion, we are fine, but the first touch of the world and the equality/calmness, etc vanish. Can you elaborate on the assurances the Lord has given to all sadhakas on that? Pranams 1) Psycho Spiritual methods are given in The Mother book. They are ceaseless personal effort of the purified intellect to increase aspiration, rejection, surrender, faith and sincerity. With the opening of Psychic and Spiritual being this personal effort becomes spontaneous and strong. In day today life we have to identify multitude of tamasic, rajasic, sattwic imperfection and ceaselessly consecrate them before the Divine. 2) Surrender becomes sattwic when we practice self-control through purified intellect. With the increase of concentration power, consecration power increases. With the opening of Psychic and Spiritual being Self-control becomes rigorous and concentration power and consecration power multiplies. 3) In Spiritual life, seclusion means to live alone either with the Psychic being in the heart or the Spiritual being above the head under all circumstances and under all time. When mind is pacified, one lives in the desireless state then one experiences Divine union and equality becomes strong or as desribed in the Gita, samatwam Yoga uchyate. We have to purify the intellect by pacifyng the mind and concentrate only on the Divine on all circumstances. We have to identify our multitude of smallest work in the daily life and to use them as means of highest Divine union through consecration. Study Circle 31082025 Recording Question on Divine Work Debashish OM NAMO BHAGAVATEH Pranam Maa Maa! The following are some questions that strike to my mind. Q. 1 -Who is the doer of work? Q. 2-What is Divine work? Q. 3-What is ordinary work? Q. 4-Is there any difference between the two? Q. 5-What are the personality of a divine worker? (1) The universal Divine Shakti with the approval of Supreme is the doer of All Work. (2 & 3) Divine work is the outcome of passive or silent mind and ordinary work is the outcome of active mind or three Gunas. Through motiveless sattwic consecration, all ordinary work can be transformed into Divine action. (4) In ordinary life one often crucifies the Psychic being or as proposed by Death God, “Leave then thy dead, O Savitri, and live.” Savitri-656 (Here dead husband is the symbol of Paramatma.) Those who live ordinary life are indulged in ordinary undivine action. (5) Sevenfold Personality of the Divine Worker: “Since (1) knowledge, (2) desirelessness, (3) impersonality, (4) equality, (5) the inner self-existent peace and (6) bliss, (7) freedom from or at least superiority to the tangled interlocking of the three modes of Nature are the signs of the liberated soul, they must accompany it in all its activities. They are the condition of that unalterable calm which this soul preserves in all the movement, all the shock, all the clash of forces which surround it in the world. That calm reflects the equable immutability of the Brahman in the midst of all mutations, and it belongs to the indivisible and impartial Oneness which is for ever immanent in all the multiplicities of the universe.” Sri Aurobindo/CWSA-19/Essays on the Gita/p-188 Study Circle 24082025 Recording To The Coordinator, The 20th State-level Science Fair 2025 at Matrubhaban Cuttack Coordinator, Science Fair - Om Namo Bhagavate “In Nature everything is in movement; thus, whatever does not move forward is bound to fall back.” The Mother TMCW/Vol-12/On Education/p-63, Sri Matriniketan Ashram 22.10.2025 Divine Amar Atman! Blessed Divine Soul, Now, the project for the forthcoming Science Fair, 25-26.10.2025, is prepared for Divine offering. I am sending three attachments for your kind scrutiny. Om Tat Sat with my eternal Love and Their Blessings... At Their Feet S.A. Maa Krishna 1: THE SPIRITUAL HISTORY OF EARTH 2: THE MIND MAP OF THE BHAGAVAD GITA & INTEGRAL YOGA 3: THE MIND MAP OF THE SPIRITUAL HISTORY OF EARTH 4: SYNOPSIS OF THE BHAGAVAD GITA & INTEGRAL YOGA and ଭଗବଦ୍ ଗୀତା ଏବଂ ପୂର୍ଣ୍ଣ ଯୋଗର ମୁଖବନ୍ଧ Question Related with Artificial Intelligence - My Blessed Divine Children.....since today (02.11.2025) is a holiday, you can examine if we will keep the question put to Gemini and Copilot and their answer in our seekers' question. If it is helpful in our mission of heightening of consciousness, then we will keep in the.... link: https://www.srimatriniketanashram.com/education/photo/seekers-questions with my all love and blessings..... At Their Feet S.A. Maa Krishna Pranams Mother, both Gemini and Copilot have given wonderful responses. It is easy to follow. We should keep it. But the formatting for the Google response can be a bit better to make it more readable. The Copilot response in bullet points is easier to read/consume. Pranams Reader's query - - “Answer to him that my way of Yoga is a special path and extremely difficult and I do not readily accept disciples — unless there is something to indicate that they have a special call.”¹⁹ SRI AUROBINDO “I do not very readily accept disciples as this path of Yoga is difficult one and it can be followed only if there is a special call.”²¹ SRI AUROBINDO “You will tell him that admission to the Asram is only allowed to those who are already accepted as Sri Aurobindo’s disciples. There are no arrangements for visitors residing in the Asram ; those who come for darshan make their own arrangements outside. Sri Aurobindo does not readily accept disciples as his is a special path of Yoga and very difficult for most. For what he wants, another Guru with an easier way of Yoga would probably be more helpful.”²⁰ SRI AUROBINDO “I do not want hundreds of thousands of disciples. It will be enough if I can get a hundred complete men, purified of petty egoism, who will be the instruments of God.”² SRI AUROBINDO “Even if one person could put himself faithfully at the disposal of the Truth, he could change the country and the world.”¹⁸ THE MOTHER The Readers’ Query “Answer to him that my way of Yoga is a special path and extremely difficult and I do not readily accept disciples — unless there is something to indicate that they have a special call.”19 SRI AUROBINDO “I do not very readily accept disciples as this path of Yoga is difficult one and it can be followed only if there is a special call.”21 SRI AUROBINDO “You will tell him that admission to the Asram is only allowed to those who are already accepted as Sri Aurobindo’s disciples. There are no arrangements for visitors residing in the Asram; those who come for darshan make their own arrangements outside. Sri Aurobindo does not readily accept disciples as his is a special path of Yoga and very difficult for most. For what he wants, another Guru with an easier way of Yoga would probably be more helpful.”20 SRI AUROBINDO “I do not want hundreds of thousands of disciples. It will be enough if I can get a hundred complete men, purified of petty egoism, who will be the instruments of God.”2 SRI AUROBINDO “Even if one person could put himself faithfully at the disposal of the Truth, he could change the country and the world.”18 THE MOTHER “There are very few people who carry with them an atmosphere which irradiates joy, peace, confidence- it is very rare. But these are truly benefactors of humanity. They don’t need to open their mouth.” THE MOTHER “All I would need is one man who had an absolute trust and was receptive, with a power of execution.”22 THE MOTHER “That is exactly what Sri Aurobindo wanted and attempted; he used to say, “If I can find a hundred people, it will be enough for my purpose.”2 THE MOTHER “Otherwise what will be ultimately accomplished is an achievement by the few initiating a new order of beings, while humanity will have passed sentence of unfitness on itself and may fall back into an evolutionary decline or a stationary immobility; for it is the constant upward effort (of the few) that has kept humanity alive and maintained for it its place in the front of creation.”23 SRI AUROBINDO “In men, says the Upanishad, the Self-Existent has cut the doors of consciousness outward, but a few turn the eye inward and it is these who see and know the Spirit and develop the spiritual being.”24 SRI AUROBINDO “Well-known or unknown has absolutely no importance from the spiritual point of view…One man who earnestly pursues the Yoga is of more value than a thousand well-known men.”26 SRI AUROBINDO “Many times in his writings, particularly in The Synthesis of Yoga, Sri Aurobindo warns us against the imaginings of those who believe they can do sadhana without rigorous self-control and who heed all sorts of inspirations, which lead them to a dangerous imbalance where all their repressed, hidden, secret desires come out into the open under the pretence of liberation from ordinary conventions and ordinary reason.”28 THE MOTHER After the arrival of The Mother and Sri Aurobindo, the Supramental energy is active in earth’s atmosphere very close to the material world and this inner aid with constant miracle will replace the outer aid of Religion in generalising Spirituality in humanity and this personal contact with Supramental Consciousness will be initiated from individual prepared Soul Centres. So all can open themselves towards the Supramental Light and Oneness and receive its brief touch16 with miraculous result but the flow of this invisible Sunlight can be stabilised in the well built subtle and causal body of the prepared individual vessel or after one is thoroughly established in the intermediate Psychic and Spiritual plane through prolonged Sadhana. Intervention of this Force changes circumstances, brings very wide spread results and sooner or later the world will come under its direct influence. Thus, the world appears to him with a different meaning, not a senseless and meaningless whirl in space but ‘A Presence and Greatness everywhere’17 transforming receptive matter to plastic and Spiritual Law and Divine Force can penetrate uninterruptedly into the material world through its conscious human vessel. Man’s future is ‘Decreed (to become God) since the beginning of the worlds.’15 An Avatara’s mission is fulfilled when the (consenting part of the) humanity arrives at a Consciousness in which He is fully established. Sri Aurobindo’s first and primary objective is accomplished if the surface personalities of few Sadhakas or ‘one hundred perfect instruments’2 reveal and establish the concealed Supramental Mahashakti and the secondary objective is with their help expedite the process of generalisation of Spirituality and revelation of Godhead in humanity. A relation between seeker of truth, traditional Yogi and integral Yogi is hinted in the Gita. “A seeker of truth, jijnasu, after many births of preparation, purification of impurity and sin, endeavouring with sincerity becomes a traditional Yogi and attains the highest goal of liberation of Soul or a Soul who fell from Yoga, yogabhrasta, from the past birth, in this birth strives with sincerity to overcome the samskara of many births in brief period of this life and attains the highest goal... After many births of preparation, a traditional Yogi, Jnani, attains My Purushottama or Supramental state of Consciousness. Before realisation of this highest Consciousness, he also realises the intermediate stair that all this existence is Divine, the Cosmic Consciousness, Vasudeva sarvamiti. Such great Soul with realisation of Vasudeva sarvamiti or integral Yogi is very rare, samahatma sudurlava.”3 An integral Yogi, after many births of preparation, attains integral Transformation, integral Perfection and integral Knowledge.27 A similar description of a seeker of Truth (Jijnasu) ascending to the state of Consciousness of Godhead (Avatara) is also observed in Savitri through intermediate stairs Dvija, Yantra and Vibhuti through many successive births of preparation known as all life. “Aspiring he (Jijnasu) transcends his earthly self; He (Dvija) stands in the largeness of his soul new-born, Redeemed from encirclement by mortal things And moves in a pure free spiritual realm (Yantra) As in the rare breath of a stratosphere; A last end of far lines of divinity, (Vibhuti) He mounts by a frail thread to his high source; He reaches his fount of immortality, He calls the Godhead (Avatara) into his mortal life.” Savitri-486 A traditional Sadhaka, after realisation of Kshara, Akshara and Purushottama consciousness feels that this realisation cannot be reconciled6 with untransformed nature of three Gunas. So, he has no unfinished task left and hence his blissful enjoyment of existence concentrates on the issue of freedom from rebirth and escapes into supreme abode of param dham through the passage of Purushottama state. In integral Yoga, after realisation of Kshara, Akshara and Purushottama consciousness or after realisation Psychic, Spiritual and Supramental Being, a Sadhaka’s difficult task prohibits blissful enjoyment of the fruit of his labour but begins of reconciling static Matter with dynamic Spirit and thus Divine Shakti pours into the material vessel and confronts with Subconscient dark forces. His Psychic, Spiritual and Supramental purification, transformation and perfection resumes action from firmly established Psychic heart centre and from firmly established Karma Yoga where Divine Will, Knowledge and Love are perfectly reconciled. Integral Yoga gives more importance to the emergence of Spiritual Instruments4 and traditional Yoga/Religion to the emergence of psycho- physical/religious Teachers;5 or “All religions and disciplines in India which use largely the psycho-physical method, depend more or less upon it for their practices.”1 The manifestation of some intermediate truth through traditional Yoga/Religion can draw large devotees and manifestation of highest and comprehensive truth through integral Yoga can draw few strong Souls. Traditional Yoga gives more importance to self-expansion and a traditional Teacher is weighed by number of disciples and devotees surrounded him. Integral Yoga gives more importance to Subconscient transformation through self-concentration and a Sadhaka of integral Yoga is weighed by his enhanced capacity to bear earth’s suffering and miseries and later transforming them into ecstasies. The perfect Instruments of integral Yoga with universalised Consciousness will preoccupy themselves for the benefit of individuals and humanity through concentration and illumination of their own subtle and causal body. They are nameless Spiritual leaders of humanity and their invisible world action through descent of Divine Force or reversal of Consciousness to resolve all problems of existence, are of far greater value than any religious movement can imagine. Those whose frontal surface nature is dominated by Courage and self-less Love, known as Kshatriya Soul Force and frontal Nature dominated by Truth and Wisdom, known as Brahmin Soul Force are recognised as superior human beings and are fit for collective Spiritual life. This work will be accelerated by the emergence of Kshatriya Soul force of courage and new adventure in the outer world and ceaseless battle against earthly opposition through activation of Psychic Being. The Mission will further spread by high nobility of Soul which is untouched by any littleness, narrowness and baseness and will move with a certain greatness of Spiritual conquest to confront with universal dark forces attached to present unstable creation and Supramental contagion to enter fierce battle with ‘giant sons of Darkness’7 of Subconscient/Inconscient world and bears ‘inner wounds that are to slow to heal.’8 This manifesting action further asks that state of reconciling Wisdom which can perfectly possess all the infinite variety of external circumstances and permeate the Divine Light and Love to all the nether, neglected and less explored domain and thus illumining the whole earth. This endeavour will drive forward towards the realisation of the vision as indicated in Savitri, “Mere men into spiritual beings grow And see awake the dumb divinity.”9 The Synthesis of Yoga book (Principal Shastra) issues injunctions on a Sadhaka (Seeker of integral Truth) of integral Yoga that he should not remain indifferent to individual, collective and world imperfection and he should become accountable for his Sadhana (askesis) to his own Self, to the World and to the Divine.25 Integral Yoga proposes that a developed Soul must not ‘look with a remote indifference on the’10 sufferings of the unblessed ordinary human being and blessed devotees and draws all of them towards Spirit’s freedom. Or ‘even if our personal deliverance is complete, still there is the suffering of others, the world travail, which the great of soul cannot regard with indifference.’11 ‘Accepting life, he (a Sadhaka of integral Yoga) has to bear not only his own burden, but a great part of the world’s burden too along with it, as a continuation of his own sufficiently heavy load. Therefore his Yoga has much more of the nature of a battle than others; but this is not only an individual battle, it is a collective war waged over a considerable country.’12 The forceful directive issued in the principal Shastra related with individual and collective imperfection, is to ‘leave nothing around it (liberated Soul Sadhaka) unchanged’13 superseding the previous stand ‘which will no way seek to change their outward appearance...and old human surroundings.’13 His personal and communal existence must ‘take full account of’14 present imperfection and he has to ‘see how it can be converted to the law of a possible perfection.’14 OM TAT SAT References: 1: CWSA/23/ The Synthesis of Yoga -538, 2: “I do not want hundreds of thousands of disciples. It will be enough if I can get a hundred complete men, purified of petty egoism, who will be the instruments of God.” Sri Aurobindo/Champaklal Speaks-191-192, “That is exactly what Sri Aurobindo wanted and attempted; he used to say, “If I can find a hundred people, it will be enough for my purpose.” THE MOTHER/THE MOTHER’S AGENDA- 5/195, 3: THE GITA-6.45/7.19, 4: “Teaching, example and influence are three instruments of the Guru (integral Teacher)… He will seek to awaken much more than to instruct…The example is more powerful than the instruction; but it is not the example of the outward acts nor that of the personal character which is of most importance. These have their place and their utility; but what will most stimulate aspiration in others is the central fact of the divine realisation within him governing his whole life and inner state and all his activities.” CWSA-23/ The Synthesis of Yoga -66-67 5: “…the (traditional) Yoga proceeds by the results of prescribed methods taught in a Scripture or a tradition and reinforced and illumined by the instructions of the Master. This is a narrower practice, but safe and effective within its limits, because it follows a well-beaten track to a long familiar goal.” CWSA-23/ The Synthesis of Yoga -55, 6: Matter cannot be reconciled with the Spirit is understood from following verse: “They who with the eye of knowledge perceive this irreconcilable difference between the Matter, kshetra, and the Spirit, Kshetrajna, and the liberation of Being from Nature, they escape into supreme abode of Param Dham.” The Gita-13.35, In the Gita Matter can be reconciled with the Spirit is hinted but not developed: ‘Earth, water, fire, air, ether, mind, reason and ego is My eightfold divided Nature, apara-prakriti. Know too My other Divine Nature, Para-prakriti, different from this Apara Prakriti; this Supreme Nature or the Supreme Mother which becomes the Jiva in the heart and by which this world is upheld. This ‘upholding of the world,’ jagat dharayate, means Para-Prakriti also penetrates into Apara Prakriti by which this world can be purified, transformed and perfected.” THE GITA-7.4, 5. 7: Savitri-226, 8: Savitri-230, 9: Savitri-709-10, 10: CWSA-23/The Synthesis of Yoga-444, 11: CWSA/21/The Life Divine-422, 12: CWSA/23/The Synthesis of Yoga-77, 13: CWSA/23/The Synthesis of Yoga-268 14: “But whatever his aim, however exalted his aspiration, he has to begin from the law of his present imperfection, to take full account of it and see how it can be converted to the law of a possible perfection.” CWSA/24/The Synthesis of Yoga- 631, 15: Savitri-708, 16: “There man can visit but there he cannot live.” Savitri-659 (All Man can get Supramental touch or God’s touch but unfit or not prepared to get His embrace.) 17: Savitri-42, 18: The Mother’s Agenda-10/p-148/19th April-1969, 19: CWSA-35/Letters on Himself and the Ashram/ p-554, “Write to him that compliance with his request to see me is impossible. I do not see anyone — I do not speak with anybody or give oral instructions in Yoga. As for the rest, this is a special path of Yoga and only those are accepted who have a special call to it, not merely a general desire for the spiritual life. It is not a life of Sannyasa or a Yoga that can be done by Japa etc. but something much more difficult, so difficult that even those who have a call do not find it easy to go through to the end, and for those who have not the call, it would be impossible. If he likes, however, he can go on practising his Japa with an aspiration towards this path and if he gets any experiences by which a call to it becomes evident, then I can reconsider his case.” CWSA-35/Letters on Himself and the Ashram/p-554, “Sri Aurobindo’s way of Yoga is of a special character — it is neither sannyasa nor does it accept the ordinary way of human life. Its first stages can be practised anywhere. But unless there is a personal call to this particular way, there is no use in anybody taking to it. For it is a difficult path and there is little chance of success unless the aspiration is clear and fixed and the demand of the soul sincere and unbreakable. Sri Aurobindo does not admit anyone to this Yoga unless he has some ground to decide that there is in him this special call and that he has an evident capacity for this way — usually it is only after seeing personally at the time of one of the three darshans he gives to disciples and others that he decides whether or not to admit. On the strength of correspondence only he very seldom makes any decision of this kind.” CWSA-35/Letters on Himself and the Ashram/p-555, “The difficulty is that she seems to have only vairagya for worldly life without any knowledge or special call for this Yoga and this Yoga and the life here are quite different things from ordinary Yoga and ordinary Asrams. It is not a life of meditative retirement as elsewhere. Moreover it would be impossible for us to decide anything without seeing her and knowing at close hand what she is like. We are not just now for taking more inmates into the Asram except in a very few cases.” CWSA-35/Letters on Himself and the Ashram/p-556, “Reply that residence in the Asrama is only allowed to sadhakas who have been accepted into Sri Aurobindo’s path of Yoga, and not to all of them. This path is a special way of Yoga, difficult and different from others; only those are accepted who have a special call to it.” CWSA-35/Letters on Himself and the Ashram/p-559, “All are not equally capable of practising Yoga and in Yoga itself some paths are more difficult than others. There are some who have a special call to a path; others have no call; though they may feel drawn to Yoga, it is to other disciplines that they must go. This path is especially difficult and even some of those admitted to it find great difficulty in following it. Therefore Sri Aurobindo is not willing to admit any new disciples unless he has reason to think that they have a special call for it or a special capacity.” CWSA-35/Letters on Himself and the Ashram/p-560-561, “The number of sadhaks is over 150 and it is impossible to make farther admissions except in the most sparing way, as the means of the Asram are not unlimited. Moreover Sri Aurobindo’s Yoga is of a special and difficult kind and he admits only those who seem to him to have a special call to the life here.” CWSA-35/Letters on Himself and the Ashram/p-581, “There is no study of philosophy here; there is only a silent practice of Yoga. But this Yoga is too difficult for everyone to be admitted to it; one must have a special call or a certain capacity (not intellectual, but psychic or spiritual) before he is accepted. And even then all who are accepted as disciples are not allowed to stay in the Asram. The life of the Asram is of a special kind and it is only rarely that those are admitted who have not become permanent members; a few come and stay for short periods, but these are already accepted disciples of Sri Aurobindo.” CWSA-35/Letters on Himself and the Ashram/p-595 20: CWSA-35/Letters on Himself and the Ashram/p-561, 21: SABCL/26/On Himself-175, “It may be said generally that to be overanxious to pull people, especially very young people, into the sadhana is not wise. The sadhak who comes to this Yoga must have a real call, and even with the real call the way is often difficult enough. But when one pulls people in in a spirit of enthusiastic propagandism, the danger is of lighting an imitative and unreal fire, not the true Agni, or else a short-lived fire which cannot last and is submerged by the uprush of the vital waves. This is especially so with young people who are plastic and easily caught hold of by ideas and communicated feelings not their own — afterwards the vital rises with its unsatisfied demands and they are swung between two contrary forces or rapidly yield to the strong pull of the ordinary life and action and satisfaction of desire which is the natural bent of adolescence. Or else the unfit adhara tends to suffer under the stress of a call for which it was not ready, or at least not yet ready. When one has the real thing in oneself, one goes through and finally takes the full way of sadhana, but it is only a minority that does so. It is better to receive only people who come of themselves and of these only those in whom the call is genuinely their own and persistent.” Sri Aurobindo/CWSA-35/ Letters on Himself and the Ashram/p-691-692 22: The Mother’s Agenda-5/p-165/14th August-1964, 23: CWSA/22/The Life Divine-752, 24: CWSA/22/The Life Divine-1054, 25: “She wrote the account of all that she had lost,” Savitri-117, (Accountability to the Self.) “The Voice replied: “Is this enough, O spirit? And what shall thy soul say when it wakes and knows The work was left undone for which it came? Or is this all for thy being born on earth Charged with a mandate from eternity, A listener to the voices of the years, A follower of the footprints of the gods, To pass and leave unchanged the old dusty laws?” Savitri-475 (Accountability to the Self) “To account for the Actual’s unaccountable sum,” Savitri-269, (Accountability to the Divine.) “Is this then the report that I must make, My head bowed with shame before the Eternal’s seat, — His power he kindled in thy body has failed, His labourer returns, her task undone?” Savitri-476 (Accountability to the Divine.) “And in the transactions of our positive consciousness, even Unity has to make its account with Multiplicity; for the Many also are Brahman.” CWSA/21/The Life Divine-39 (Accountability to the world) “In transparent systems bodied termless truths, The Timeless made accountable to Time” Savitri-273 26: CWSA-35/Letters on Himself And The Ashram-691, TMCW-14/Words of the Mother-II/p-62 27: “Among thousands of seekers of truth, jijnasu, one here and there strives after perfection and becomes a Yogi. And of those few siddha Yogi who strive and attain perfection of Yoga one here and there attains integral perfection and knows the Divine with all the principles of His existence, betti tattvatah.” The Gita-7.3, 28: The Mother’s Centenary Works (second edition)/10/15, Sri Matriniketan Ashram, Managed by The Mother’s International Centre Trust, Regd.No-146/24.11.97. Vill: Ramachandrapur, PO: Kukudakhandi-761100, Via: Brahmapur, Dist: Ganjam, State: Odisha, India https://www.srimatriniketanashram.com Question on Reconciliation of Spirit with Matter in Trigunatita state Aniketa (Arup) Om Namo Bhagavate, Pranam Maa 🙏 My questions are : 1) How to do practice, reconciliation of Spirit with Matter, please explain. 2) Practically Jivatma's union with para-prakriti , in which way will it be reflected? 3) How to know and implement, to live liberty of the Spirit beyond the fixed law of shastra. 4) Please define, to reject tamas from our body, what are the methods? 5) How to raise consciousness in our daily life to overcome the tamas, rajas state and to live only sattwa to the trigunatita state of consciousness. OM TAT SAT🙏 (1) If Spirit is dynamised through Yoga, then reconciliation of Spirit and Matter is possible. (2) By prolongation of Jivatma's union with Paramatma or static Divine, (through Purusha Yajna) Spirit is dynamised, known as Paraprakriti. By Prakriti Yajna one directly experiences Jivatma's union with Paraprakriti. (3) One can go beyond the fixed law of Shastra by ascending to higher planes of Consciousness and establishing himself in that plane. (4) By silencing the mind or concentrating on the single issue of the Divine, tamas becomes weak and rejected. (5) First to identify the tamasic, rajasic and sattwic imperfection, then to move them by rejection and consecration. Thus one can arrive at trigunatita state. Study Circle 24082025 Recording Question on establishment of Consciousness in Trigunatita state through Integral Purity and Integral Liberation Satyakam 1) How to go beyond the lower nature by increasing Sattwic Nature? In integral Yoga, how is the sattwic nature replaced with Equality and Psychic Consciousness? 2) How are the fourfold Spiritual forces, chatwaro manobastatha, and their integration and reconciliation are felt? How can we achieve INTEGRAL PURITY through Yoga of Self-perfection. ? 3) What is Integral Yoga's Mokshya or Integral Liberation ? And how can it be achieved? 4) What is the fourth phase of the sadhana of the Spiritual man? How can the consciousness move ceaselessly between the waking trance of the Psychic being/Kshara Purusha and the non-waking Samadhi state of Spiritual being/Akshara Purusha? (1) By becoming aware of our multitude of tamasic and rajasic imperfections and sattwic limitation and by offering/consecrating them we can arrive at equality of Psychic Consciousness. This is also arrived at by moving the three Gunas consciously in ascending order. (2) by establishing ourselves in Psychic and Spiritual Consciousness, the four fold Spiritual Mother Force will be active and they are to be reconciled through Yoga of Self-perfection. Yoga of Self-perfection can be active if we reconcile initially Karma Yoga with Jnana Yoga and finally it has to be reconciled with Bhakti Yoga. Through this triple Yoga integral purity of mind, life and body are activated and one becomes open towards no other Influence except the Divine. (3) The Gita's negative sense of liberation, Mukti, is to become desireless, egoless, beyond the dualities, dwandatita, and beyond the three Gunas, nistreigunya. This is complemented in integral Yoga with a positive sense of freedom which is to be '(1) universal in Soul, (2) transcendentally one in spirit with God and (3) possession of the highest Divine Nature.' (CWSA-24/The Synthesis of Yoga/p-674-675) This is Integral Yoga's Mokshya or Integral Liberation. (4) When the Consciousness moves between three Gunas and Gunatita state for long years through practice of self-control and consecration, then one ascends and establishes himself in the higher Psychic and Spiritual planes of Consciousness. Study Circle 24082025 Recording ଜିଜ୍ଞାସୁର ପ୍ରଶ୍ନ - - “ ମୁଁ ଶିଷ୍ୟମାନଙ୍କୁ ଗ୍ରହଣ କରିବା ଦିଗରେ ମୋଟେ ଉତ୍ସାହୀ ନୁହେଁ, କାରଣ ଏହି ପୂର୍ଣ୍ଣ ଯୋଗର ପଥଟି ଦୁର୍ଗମ ଅଟେ ଏବଂ କେବଳ ଯେଉଁ ମାନେ ଏହି ପଥରେ ଯିବା ନିମନ୍ତେ ସ୍ଵତନ୍ତ୍ର ଡାକ ପାଇଥିବେ ସେମାନଙ୍କୁ ଗ୍ରହଣ କରାଯାଏ।“ ଶ୍ରୀ ଅରବିନ୍ଦ “କିନ୍ତୁ ଏଠାରେ ଶ୍ରୀ ଅରବିନ୍ଦଙ୍କୁ ସାମଗ୍ରିକ ଭାବରେ ଜାଣିଥିବା ବ୍ୟକ୍ତି ବିଶେଷଙ୍କୁ ଖୋଜି ପାଇବା ଏକ କଷ୍ଟକର ବ୍ୟାପାର। ...ଯିଏକି ପ୍ରତ୍ୟକ୍ଷ ଭାବରେ ତାଙ୍କର ପ୍ରେରଣା ପାଉଥିବ... ଶ୍ରୀ ଅରବିନ୍ଦଙ୍କ ପ୍ରେରଣାକୁ ବୁଝି ପାରୁଥିବ ଏବଂ ପ୍ରୟୋଗ କରିପାରୁଥିବ ... ଏବଂ ସମାନ ସମୟରେ ଏକ ଅତି ଦୃଢ ବ୍ୟକ୍ତିତ୍ଵ ଓ ଚରିତ୍ରକୁ ବହନ କରୁଥିବା...ଏବଂ ଯଦି ସମ୍ଭବ ତାଙ୍କ ପରି ଧୀ ଶକ୍ତିକୁ ଧାରଣ କରୁଥିବ ... ବହୁବର୍ଷ ଧରି ମୁଁ ସେହିପରି ଲୋକଙ୍କୁ ଖୋଜି ବିଫଳ ହୋଇଛି।“ ଶ୍ରୀ ମା’ “ମୁଁ ଶହଶହ ଅନୁଗତ ଶିଷ୍ୟ ଚାହେଁ ନାହିଁ। ମୁଁ ଯଦି ଶହେ ପରିପୂର୍ଣ୍ଣ ବ୍ୟକ୍ତିଙ୍କୁ ପାଏ, ଯେଉଁମାନେ ସଂକୀର୍ଣ୍ଣ ଅହଂକାରକୁ ପରିଶୁଦ୍ଧ କରିଥିବେ, ଭଗବାନଙ୍କର ଯନ୍ତ୍ର ହୋଇଥିବେ, ତେବେ ତାହା ମୋର ଦିବ୍ୟ ଲକ୍ଷ ପରିପୂରଣ ଦିଗରେ ଯଥେଷ୍ଟ।“ ଶ୍ରୀ ଅରବିନ୍ଦ “ଏପରିକି ଯଦି ଜଣେ ବ୍ୟକ୍ତି ବିଶ୍ଵାସର ସହିତ ସତ୍ୟ ସମ୍ମୁଖରେ ନିଜକୁ ଖୋଲିଧରି ପାରନ୍ତା ତେବେ ସେ ଦେଶ ଓ ପୃଥିବୀକୁ ପରିବର୍ତ୍ତନ ଓ ରୂପାନ୍ତର କରିପାରନ୍ତା।“ ଶ୍ରୀ ମା “ଖୁବ କ୍ଵଚିତ ଲୋକ ଅଛନ୍ତି ଯେଉଁମାନେ ନିଜ ସହିତ ଏକ ପରିବେଶକୁ ବହନ କରନ୍ତି ଯାହାକି ଆନନ୍ଦ, ଶାନ୍ତି, ବିଶ୍ଵସ୍ତତାକୁ ପ୍ରଜ୍ଵଳିତ କରୁଥାଏ—ଏହା ଖୁବ କ୍ଵଚିତ ଘଟଣା। କିନ୍ତୁ ସେହିମାନେହିଁ ପ୍ରକୃତ ମଣିଷର ହିତକାରୀ। ସେମାନେ ନିଜର ପାଟି ଖୋଲିବା ଆବଶ୍ୟକ ପଡ଼େ ନାହିଁ। “ ଶ୍ରୀ ମା “ମୁଁ ଜଣେ ବ୍ୟକ୍ତିକୁ ଚାହେଁ, ଯାହାର ନିରଙ୍କୁଶ ବିଶ୍ୱାସ ଏବଂ ଗ୍ରହଣଶୀଳତା ଥିବ କାର୍ଯକାରିଣୀ ସାମର୍ଥ୍ୟ ସହିତ।“ ଶ୍ରୀ ମା ଜିଜ୍ଞାସୁର ପ୍ରଶ୍ନ The Readers’ Query “I do not very readily accept disciples as this path of Yoga is difficult one and it can be followed only if there is a special call.”21 SRI AUROBINDO “ ମୁଁ ଶିଷ୍ୟମାନଙ୍କୁ ଗ୍ରହଣ କରିବା ଦିଗରେ ମୋଟେ ଉତ୍ସାହୀ ନୁହେଁ, କାରଣ ଏହି ପୂର୍ଣ୍ଣ ଯୋଗର ପଥଟି ଦୁର୍ଗମ ଅଟେ ଏବଂ କେବଳ ଯେଉଁ ମାନେ ଏହି ପଥରେ ଯିବା ନିମନ୍ତେ ସ୍ଵତନ୍ତ୍ର ଡାକ ପାଇଥିବେ ସେମାନଙ୍କୁ ଗ୍ରହଣ କରାଯାଏ।“ ଶ୍ରୀ ଅରବିନ୍ଦ “But the difficulty is to find the “some one” who knows Sri Aurobindo thoroughly…( and subsequently) who is capable of receiving His inspirations directly…capable of understanding Sri Aurobindo’s inspiration and transmitting it…and has at the same time very strong character… (and if possible) to have His genius20… For years I have been looking for that man, without finding him.”19 THE MOTHER “କିନ୍ତୁ ଏଠାରେ ଶ୍ରୀ ଅରବିନ୍ଦଙ୍କୁ ସାମଗ୍ରିକ ଭାବରେ ଜାଣିଥିବା ବ୍ୟକ୍ତି ବିଶେଷଙ୍କୁ ଖୋଜି ପାଇବା ଏକ କଷ୍ଟକର ବ୍ୟାପାର। ...ଯିଏକି ପ୍ରତ୍ୟକ୍ଷ ଭାବରେ ତାଙ୍କର ପ୍ରେରଣା ପାଉଥିବ... ଶ୍ରୀ ଅରବିନ୍ଦଙ୍କ ପ୍ରେରଣାକୁ ବୁଝି ପାରୁଥିବ ଏବଂ ପ୍ରୟୋଗ କରିପାରୁଥିବ ... ଏବଂ ସମାନ ସମୟରେ ଏକ ଅତି ଦୃଢ ବ୍ୟକ୍ତିତ୍ଵ ଓ ଚରିତ୍ରକୁ ବହନ କରୁଥିବା...ଏବଂ ଯଦି ସମ୍ଭବ ତାଙ୍କ ପରି ଧୀ ଶକ୍ତିକୁ ଧାରଣ କରୁଥିବ ... ବହୁବର୍ଷ ଧରି ମୁଁ ସେହିପରି ଲୋକଙ୍କୁ ଖୋଜି ବିଫଳ ହୋଇଛି।“ ଶ୍ରୀ ମା’ “I do not want hundreds of thousands of disciples. It will be enough if I can get a hundred complete men, purified of petty egoism, who will be the instruments of God.”2 SRI AUROBINDO “ମୁଁ ଶହଶହ ଅନୁଗତ ଶିଷ୍ୟ ଚାହେଁ ନାହିଁ। ମୁଁ ଯଦି ଶହେ ପରିପୂର୍ଣ୍ଣ ବ୍ୟକ୍ତିଙ୍କୁ ପାଏ, ଯେଉଁମାନେ ସଂକୀର୍ଣ୍ଣ ଅହଂକାରକୁ ପରିଶୁଦ୍ଧ କରିଥିବେ, ଭଗବାନଙ୍କର ଯନ୍ତ୍ର ହୋଇଥିବେ, ତେବେ ତାହା ମୋର ଦିବ୍ୟ ଲକ୍ଷ ପରିପୂରଣ ଦିଗରେ ଯଥେଷ୍ଟ।“ ଶ୍ରୀ ଅରବିନ୍ଦ “Even if one person could put himself faithfully at the disposal of the Truth, he could change the country and the world.”18 THE MOTHER “ଏପରିକି ଯଦି ଜଣେ ବ୍ୟକ୍ତି ବିଶ୍ଵାସର ସହିତ ସତ୍ୟ ସମ୍ମୁଖରେ ନିଜକୁ ଖୋଲିଧରି ପାରନ୍ତା ତେବେ ସେ ଦେଶ ଓ ପୃଥିବୀକୁ ପରିବର୍ତ୍ତନ ଓ ରୂପାନ୍ତର କରିପାରନ୍ତା।“ ଶ୍ରୀ ମା “There are very few people who carry with them an atmosphere which irradiates joy, peace, confidence- it is very rare. But these are truly benefactors of humanity. They don’t need to open their mouth.” THE MOTHER “ଖୁବ କ୍ଵଚିତ ଲୋକ ଅଛନ୍ତି ଯେଉଁମାନେ ନିଜ ସହିତ ଏକ ପରିବେଶକୁ ବହନ କରନ୍ତି ଯାହାକି ଆନନ୍ଦ, ଶାନ୍ତି, ବିଶ୍ଵସ୍ତତାକୁ ପ୍ରଜ୍ଵଳିତ କରୁଥାଏ—ଏହା ଖୁବ କ୍ଵଚିତ ଘଟଣା। କିନ୍ତୁ ସେହିମାନେହିଁ ପ୍ରକୃତ ମଣିଷର ହିତକାରୀ। ସେମାନେ ନିଜର ପାଟି ଖୋଲିବା ଆବଶ୍ୟକ ପଡ଼େ ନାହିଁ। “ ଶ୍ରୀ ମା “All I would need is one man who had an absolute trust and was receptive, with a power of execution.”22 THE MOTHER “ମୁଁ ଜଣେ ବ୍ୟକ୍ତିକୁ ଚାହେଁ, ଯାହାର ନିରଙ୍କୁଶ ବିଶ୍ୱାସ ଏବଂ ଗ୍ରହଣଶୀଳତା ଥିବ କାର୍ଯକାରିଣୀ ସାମର୍ଥ୍ୟ ସହିତ।“ ଶ୍ରୀ ମା “That is exactly what Sri Aurobindo wanted and attempted; he used to say, “If I can find a hundred people, it will be enough for my purpose.”2 THE MOTHER “ଶ୍ରୀ ଅରବିନ୍ଦ ନିଶ୍ଚିତ ଭାବରେ ଚାହିଁଥିଲେ ଏବଂ ପ୍ରଚେଷ୍ଟା କରିଥିଲେ; ସେ ସଦାବେଳେ କହୁଥିଲେ, “ଯଦି ମୁଁ ଶହେ ଜଣ ଦିବ୍ୟ ଯନ୍ତ୍ରୀ ପାଏ, ଏହା ମୋର ଆବଶ୍ୟକତା ପାଇଁ ଯଥେଷ୍ଟ।“” ଶ୍ରୀ ମା “Otherwise what will be ultimately accomplished is an achievement by the few initiating a new order of beings, while humanity will have passed sentence of unfitness on itself and may fall back into an evolutionary decline or a stationary immobility; for it is the constant upward effort (of the few) that has kept humanity alive and maintained for it its place in the front of creation.”23 SRI AUROBINDO "ନଚେତ୍ ଶେଷରେ ଯାହା ସାଧିତ ହେବ ତାହା ହେଉଛି ଅତି ଅଳ୍ପ ଲୋକଙ୍କ ଦ୍ୱାରା ନୂତନ ଜୀବନ କ୍ରମ ଆରମ୍ଭ କରିବାର ଏକ ସଫଳତା, ଯେତେବେଳେ ମାନବ ସମାଜ ତା ନିଜ ଉପରେ ଅଯୋଗ୍ୟତାର ଦଣ୍ଡ ଭୋଗିବ ଏବଂ ଏକ ବିବର୍ତ୍ତନଶୀଳ ଅବନତି କିମ୍ବା ଏକ ସ୍ଥିର ଅଚଳତାରେ ପୀଡ଼ିତ ହୋଇ ପାରେ; କାରଣ ଏହା ଅଳ୍ପ କିଛି ଲୋକଙ୍କର ନିରନ୍ତର ଉର୍ଦ୍ଧ୍ୱଗାମୀ ପ୍ରୟାସ ଯାହା ମାନବ ସମାଜକୁ ଜୀବିତ ରଖିଛି ଏବଂ ସୃଷ୍ଟିର ସମ୍ମୁଖରେ ଏହାର ସ୍ଥାନ ବଜାୟ ରଖିଛି।" ଶ୍ରୀ ଅରବିନ୍ଦ “In men, says the Upanishad, the Self-Existent has cut the doors of consciousness outward, but a few turn the eye inward and it is these who see and know the Spirit and develop the spiritual being.”24 SRI AUROBINDO "ଉପନିଷଦ କହେ, ମଣିଷମାନଙ୍କ ମଧ୍ୟରେ ଭଗବାନ୍ ଚେତନାର ଦ୍ୱାରଗୁଡ଼ିକୁ ବହିର୍ମୁଖୀ କିମ୍ବା ବାହାରକୁ କାଟି ଦେଇଛନ୍ତି, କିନ୍ତୁ ଅଳ୍ପ କିଛି ଲୋକ ଆଖିକୁ ଅନ୍ତର୍ମୁଖୀ କିମ୍ବା ଭିତରକୁ ଘୁରାଇ ଦେଖନ୍ତି ଏବଂ ସେମାନେ ହିଁ ଆତ୍ମାକୁ ଦେଖନ୍ତି ଏବଂ ଜାଣନ୍ତି ଏବଂ ଆଧ୍ୟାତ୍ମିକ ଆତ୍ମାକୁ ବିକଶିତ କରନ୍ତି।" ଶ୍ରୀ ଅରବିନ୍ଦ “Many times in his writings, particularly in The Synthesis of Yoga, Sri Aurobindo warns us against the imaginings of those who believe they can do sadhana without rigorous self-control and who heed all sorts of inspirations, which lead them to a dangerous imbalance where all their repressed, hidden, secret desires come out into the open under the pretence of liberation from ordinary conventions and ordinary reason.”26 THE MOTHER "ଅନେକ ଥର ତାଙ୍କ ଲେଖାରେ, ବିଶେଷକରି "ଦି ସିନ୍ଥେସିସ୍ ଅଫ୍ ଯୋଗ" ଗ୍ରନ୍ଥରେ, ଶ୍ରୀ ଅରବିନ୍ଦ ଆମକୁ ସେମାନଙ୍କ କଳ୍ପନା ବିରୁଦ୍ଧରେ ଚେତାବନୀ ଦେଇଛନ୍ତି ଯେ ଯେଉଁମାନେ ବିଶ୍ଵାସ କରନ୍ତି ଯେ ସେମାନେ କଠୋର ଆତ୍ମ ସଂଯମ ବିନା ସାଧନା କରିପାରିବେ ଏବଂ ସେମାନେ ସମସ୍ତ ପ୍ରକାରର ମନ୍ଦ ପ୍ରେରଣାକୁ କାନଦେଇ ଶୁଣନ୍ତି, ଯାହା ସେମାନଙ୍କୁ ଏକ ବିପଦଜନକ ଅସନ୍ତୁଳନ ଆଡ଼କୁ ନେଇଯାଏ ଯେଉଁଠାରେ ସେମାନଙ୍କର ସମସ୍ତ ଅବଦମିତ, ଲୁତକାୟୀତ, ଗୁପ୍ତ କାମନା ବାହାରେ ପ୍ରକାଶିତ ହୁଏ ଯାହା ସାଧାରଣ ପ୍ରଥା ଏବଂ ସାଧାରଣ ଜୀବନରୁ ମୁକ୍ତିର ଛଳନା ଭାବରେ ଖୋଲାଖୋଲି ଭାବରେ ପ୍ରକାଶ ପାଏ।" ଶ୍ରୀ ମା After the arrival of The Mother and Sri Aurobindo, the Supramental energy is active in earth’s atmosphere very close to the material world and this inner aid with constant miracle will replace the outer aid of Religion in generalising Spirituality in humanity and this personal contact with Supramental Consciousness will be initiated from individual prepared Soul Centres. So all can open themselves towards the Supramental Love and Oneness and receive its brief touch16 with miraculous result but the flow of this invisible Sunlight can be stabilised in the well built subtle and causal body of the prepared individual vessel or after one is thoroughly established in the intermediate Psychic and Spiritual plane through prolonged Sadhana. Intervention of this Force changes circumstances, brings very wide spread results and sooner or later the world will come under its direct influence. Thus the world appears to him with a different meaning, not a senseless and meaningless whirl in space but ‘A Presence and Greatness everywhere’17 transforming receptive matter to plastic and Spiritual Law and Divine Force can penetrate uninterruptedly into the material world through its conscious human vessel. Man’s future is ‘Decreed (to become God) since the beginning of the worlds.’15 An Avatara’s mission is fulfilled when the (consenting part of the) humanity arrives at a Consciousness in which He is fully established. ଶ୍ରୀ ମା ଏବଂ ଶ୍ରୀଅରବିନ୍ଦଙ୍କ ଆଗମନ ପରେ, ଅତିମାନସ ଶକ୍ତି ପୃଥିବୀର ବାୟୁମଣ୍ଡଳରେ ଭୌତିକ ଜଗତର ଅତି ନିକଟରେ ସକ୍ରିୟ ଅଛି ଏବଂ ନିରନ୍ତର ଚମତ୍କାର ସହିତ ଏହି ଆଭ୍ୟନ୍ତରୀଣ ସାହାଯ୍ୟ ମାନବତାରେ ଆଧ୍ୟାତ୍ମିକତାକୁ ଜଗତୀକରଣ କରିବାରେ ଧର୍ମର ବାହ୍ୟ ସାହାଯ୍ୟକୁ ବଦଳାଇବ ଏବଂ ଅତିମାନସ ଚେତନା ସହିତ ଏହି ବ୍ୟକ୍ତିଗତ ସମ୍ପର୍କ ବ୍ୟକ୍ତିଗତ ପ୍ରସ୍ତୁତ ଆତ୍ମ କେନ୍ଦ୍ରଗୁଡ଼ିକରୁ ଆରମ୍ଭ ହେବ। ତେଣୁ ସମସ୍ତେ ଅତିମାନସ ପ୍ରେମ ଏବଂ ଏକତା ଆଡ଼କୁ ନିଜକୁ ଖୋଲିପାରିବେ ଏବଂ ଏହାର ସଂକ୍ଷିପ୍ତ ସ୍ପର୍ଶ ଚମତ୍କାର ଫଳାଫଳ ସହିତ ଗ୍ରହଣ କରିପାରିବେ16 କିନ୍ତୁ ଏହି ଅଦୃଶ୍ୟ ସୂର୍ଯ୍ୟ ଆଲୋକର ପ୍ରବାହ ପ୍ରସ୍ତୁତ ବ୍ୟକ୍ତିଗତ ପାତ୍ରର ସୁନିର୍ମିତ ସୂକ୍ଷ୍ମ ଏବଂ କାରଣ ଶରୀରରେ ସ୍ଥିର ହୋଇପାରିବ କିମ୍ବା ଦୀର୍ଘ ସାଧନା ମାଧ୍ୟମରେ ମଧ୍ୟବର୍ତ୍ତୀ ଚୈତ୍ୟ ଏବଂ ଆଧ୍ୟାତ୍ମିକ ସ୍ତରରେ ସମ୍ପୂର୍ଣ୍ଣ ଭାବରେ ପ୍ରତିଷ୍ଠିତ ହେବା ପରେ। ଏହି ଶକ୍ତିର ହସ୍ତକ୍ଷେପ ପରିସ୍ଥିତିକୁ ପରିବର୍ତ୍ତନ କରେ, ବହୁତ ବ୍ୟାପକ ଫଳାଫଳ ଆଣିଥାଏ ଏବଂ ଶୀଘ୍ର କିମ୍ବା ବିଳମ୍ବରେ ବିଶ୍ୱ ଏହାର ସିଧାସଳଖ ପ୍ରଭାବରେ ଆସିବ। ଏହିପରି ବିଶ୍ୱ ତାଙ୍କ ପାଇଁ ଏକ ଭିନ୍ନ ଅର୍ଥ ସହିତ ଦେଖାଯାଏ, ମହାକାଶରେ ବିଶ୍ବ ଏକ ଅର୍ଥହୀନ ଘୂର୍ଣ୍ଣନ ନୁହେଁ ବରଂ 'ସର୍ବତ୍ର ଏକ ଦିବ୍ୟ ଉପସ୍ଥିତି ଏବଂ ମହାନତା'17 ଗ୍ରହଣକାରୀ ପଦାର୍ଥକୁ ନମନୀୟରେ ପରିବର୍ତ୍ତନ କରେ ଏବଂ ଆଧ୍ୟାତ୍ମିକ ନିୟମ ଏବଂ ଦିବ୍ୟ ଶକ୍ତି ଏହାର ସଚେତନ ମାନବ ଆଧର ମାଧ୍ୟମରେ ଭୌତିକ ଜଗତରେ ନିରବଚ୍ଛିନ୍ନ ଭାବରେ ପ୍ରବେଶ କରିପାରିବ। ମଣିଷର ଭବିଷ୍ୟତ 'ଜଗତର ଆରମ୍ଭରୁ (ପରମେଶ୍ୱର ହେବା ପାଇଁ) ନିର୍ଣ୍ଣୟ କରାଯାଇଛି।' ୧୫ ଅବତାରଙ୍କ ଲକ୍ଷ୍ୟ ପୂରଣ ହୁଏ ଯେତେବେଳେ (ସମ୍ମତି ପ୍ରଦାନକାରୀ ଅଂଶ) ମାନବଜାତି ଏକ ପରମ ଚେତନାରେ ଉପନୀତ ହୁଅନ୍ତି ଯେଉଁଥିରେ ସେ (ଅବତାର) ସମ୍ପୂର୍ଣ୍ଣ ଭାବରେ ପ୍ରତିଷ୍ଠିତ ହୋଇଥାନ୍ତି। Sri Aurobindo’s first and primary objective is accomplished if the surface personalities of few Sadhakas or ‘one hundred perfect instruments’2 reveal and establish the concealed Supramental Mahashakti and the secondary objective is with their help expedite the process of generalisation of Spirituality and revelation of Godhead in humanity. ଶ୍ରୀଅରବିନ୍ଦଙ୍କ ପ୍ରଥମ ଏବଂ ପ୍ରାଥମିକ ଉଦ୍ଦେଶ୍ୟ ସଫଳ ହୁଏ ଯଦି କିଛି ସାଧକ କିମ୍ବା 'ଶହେଟି ସିଦ୍ଧ ଯନ୍ତ୍ର'ଙ୍କ ପରିପକ୍ପୃ ବ୍ୟକ୍ତିତ୍ୱ ଗୁପ୍ତ ମହାଶକ୍ତିକୁ ପ୍ରକାଶ ଏବଂ ପ୍ରତିଷ୍ଠା କରନ୍ତି ଏବଂ ଦ୍ୱିତୀୟ ଉଦ୍ଦେଶ୍ୟ ହେଉଛି ସେମାନଙ୍କ ସାହାଯ୍ୟରେ ଆଧ୍ୟାତ୍ମିକତାର ଜଗତୀକରଣ ଏବଂ ମାନବ ସମାଜରେ ଈଶ୍ୱରତ୍ୱର ପ୍ରକାଶନ ପ୍ରକ୍ରିୟାକୁ ତ୍ୱରାନ୍ୱିତ କରିବା। A relation between seeker of truth, traditional Yogi and integral Yogi is hinted in the Gita. “A seeker of truth, jijnasu, after many births of preparation, purification of impurity and sin, endeavouring with sincerity becomes a traditional Yogi and attains the highest goal of liberation of Soul or a Soul who fell from Yoga, yogabhrasta, from the past birth, in this birth strives with sincerity to overcome the samskara of many births in brief period of this life and attains the highest goal... After many births of preparation, a traditional Yogi, Jnani, attains My Purushottama or Supramental state of Consciousness. Before realisation of this highest Consciousness, he also realises the intermediate stair that all this existence is Divine, the Cosmic Consciousness, Vasudeva sarvamiti. Such great Soul with realisation of Vasudeva sarvamiti or integral Yogi is very rare, samahatma sudurlava.”3 ଗୀତାରେ ସତ୍ୟର ସାଧକ, ପାରମ୍ପରିକ ଯୋଗୀ ଏବଂ ପୂର୍ଣ୍ଣ ଯୋଗୀଙ୍କ ମଧ୍ୟରେ ଏକ ସମ୍ପର୍କର ସୂଚନା ଦିଆଯାଇଛି। "ସତ୍ୟର ସାଧକ, ଜୀଜ୍ଞାସୁ, ଅନେକ ଜନ୍ମ ପ୍ରସ୍ତୁତି, ଅଶୁଦ୍ଧତା ଏବଂ ପାପର ଶୁଦ୍ଧିକରଣ ପରେ, ସଚ୍ଚୋଟତାର ସହିତ ପ୍ରୟାସ କରି ଜଣେ ପାରମ୍ପରିକ ଯୋଗୀ ହୋଇଯାଏ ଏବଂ ଆତ୍ମ ମୁକ୍ତିର ସର୍ବୋଚ୍ଚ ଲକ୍ଷ୍ୟରେ ଉପନୀତ ହୁଅନ୍ତି କିମ୍ବା ପୂର୍ବ ଜନ୍ମର ଯୋଗଭ୍ରଷ୍ଟରୁ ପତିତ ହୋଇଥିବା ଆତ୍ମା ଏହି ଜନ୍ମରେ ଏହି ଜୀବନର ସଂକ୍ଷିପ୍ତ ସମୟ ମଧ୍ୟରେ ଅନେକ ଜନ୍ମର ସଂସ୍କାରକୁ ଅତିକ୍ରମ କରିବା ପାଇଁ ଆନ୍ତରିକତାର ସହିତ ପ୍ରୟାସ କରନ୍ତି ଏବଂ ସର୍ବୋଚ୍ଚ ଲକ୍ଷ୍ୟ ପ୍ରାପ୍ତ କରନ୍ତି... ଅନେକ ଜନ୍ମ ପ୍ରସ୍ତୁତି ପରେ, ଜଣେ ପାରମ୍ପରିକ ଯୋଗୀ, ଜ୍ଞାନୀ, ମୋର ପୁରୁଷୋତ୍ତମ କିମ୍ବା ଚେତନାର ଅତିମାନସ ଅବସ୍ଥା ପ୍ରାପ୍ତ କରନ୍ତି। ଏହି ସର୍ବୋଚ୍ଚ ଚେତନାର ଅନୁଭବ ପୂର୍ବରୁ, ସେ ମଧ୍ୟବର୍ତ୍ତୀ ପାହାଚର ମଧ୍ୟ ଅନୁଭବ କରନ୍ତି ଯେ ଏହି ସଚରାଚର ଜଗତ୍ ବ୍ରହ୍ମ ଅଟେ, ବିଶ୍ବ ଚେତନା, ବାସୁଦେବ ସର୍ବମିତି ଅବସ୍ଥା। ବାସୁଦେବ ସର୍ବମିତି ଅବସ୍ଥାକୁ ପ୍ରାପ୍ତ ପୂର୍ଣ୍ଣ ଯୋଗୀ ପୃଥିବୀରେ ଅତ୍ୟନ୍ତ ବିରଳ, ସମହାତ୍ମା ସୁଦୁର୍ଲଭ।"3 A traditional Sadhaka, after realisation of Kshara, Akshara and Purushottama consciousness feels that this realisation cannot be reconciled6 with untransformed nature of three Gunas. So, he has no unfinished task left and hence his blissful enjoyment of existence concentrates on the issue of freedom from rebirth and escapes into supreme abode of param dham through the passage of Purushottama state. In integral Yoga, after realisation of Kshara, Akshara and Purushottama consciousness or after realisation Psychic, Spiritual and Supramental Being, a Sadhaka’s difficult task prohibits blissful enjoyment of the fruit of his labour but begins of reconciling static Matter with dynamic Spirit and thus Divine Shakti pours into the material vessel and confronts with Subconscient dark forces. His Psychic, Spiritual and Supramental purification, transformation and perfection resumes action from firmly established Psychic heart centre and from firmly established Karma Yoga where Divine Will, Knowledge and Love are perfectly reconciled. କ୍ଷର, ଅକ୍ଷର ଏବଂ ପୁରୁଷୋତ୍ତମ ଚେତନା ଅନୁଭବ କରିବା ପରେ ଜଣେ ପାରମ୍ପରିକ ସାଧକ ଅନୁଭବ କରନ୍ତି ଯେ ଏହି ଅନୁଭବ ତିନୋଟି ଗୁଣର ଅପରିବର୍ତ୍ତିତ ନିମ୍ନ ପ୍ରକୃତି ସହିତ ମିଶିପାରିବ ନାହିଁ। ତେଣୁ, ତାଙ୍କର କୌଣସି ଅସମାପ୍ତ କାର୍ଯ୍ୟ ବାକି ନାହିଁ ଏବଂ ତେଣୁ ତାଙ୍କର ଅସ୍ତିତ୍ୱର ଆନନ୍ଦଦାୟକ ଉପଭୋଗ ପୁନର୍ଜନ୍ମରୁ ମୁକ୍ତି ପ୍ରସଙ୍ଗରେ କେନ୍ଦ୍ରିତ ହୁଏ ଏବଂ ପୁରୁଷୋତ୍ତମ ଅବସ୍ଥା ଦେଇ ପରମ ଧାମକୁ ପଳାୟନ କରନ୍ତି। ପୂର୍ଣ୍ଣ ଯୋଗରେ, କ୍ଷର, ଅକ୍ଷର ଏବଂ ପୁରୁଷୋତ୍ତମ ଚେତନା ଅନୁଭବ କରିବା ପରେ କିମ୍ବା ଚୈତ୍ୟ, ଆଧ୍ୟାତ୍ମିକ ଏବଂ ଅତିମାନବୀୟ ସତ୍ତାର ଅନୁଭବ କରିବା ପରେ, ଜଣେ ସାଧକର କଷ୍ଟକର କାର୍ଯ୍ୟ ହେଉଛି ତାଙ୍କ ଶ୍ରମର ଫଳର ଆନନ୍ଦଦାୟକ ଉପଭୋଗକୁ ନିଷେଧ କରେ କିନ୍ତୁ ସ୍ଥିର ଜଡବସ୍ତୁକୁ ଗତିଶୀଳ ଆତ୍ମା ସହିତ ମିଳାଇବା ଆରମ୍ଭ କରେ ଏବଂ ଏହିପରି ଦିବ୍ୟ ଶକ୍ତି ଭୌତିକ ଆଧାରରେ ଢାଳି ହୋଇଯାଏ ଏବଂ ଅବଚେତନ ଅନ୍ଧକାର ଶକ୍ତି ସହିତ ମୁକାବିଲା କରେ। ତାଙ୍କର ଚୈତ୍ୟ, ଆଧ୍ୟାତ୍ମିକ ଏବଂ ଅତିମାନବୀୟ ଶୁଦ୍ଧିକରଣ, ପରିବର୍ତ୍ତନ ଏବଂ ସିଦ୍ଧତା ଦୃଢ଼ ଭାବରେ ପ୍ରତିଷ୍ଠିତ ଚୈତ୍ୟ ହୃଦୟ କେନ୍ଦ୍ର ଏବଂ ଦୃଢ଼ ଭାବରେ ପ୍ରତିଷ୍ଠିତ କର୍ମ ଯୋଗରୁ କାର୍ଯ୍ୟ ପୁନରାବୃତ୍ତି କରେ ଯେଉଁଠାରେ ଦିବ୍ୟ ଇଚ୍ଛା, ଜ୍ଞାନ ଏବଂ ପ୍ରେମ ସମ୍ପୂର୍ଣ୍ଣ ଭାବରେ ଏକୀଭୁତ ହୁଅନ୍ତି। Integral Yoga gives more importance to the emergence of Spiritual Instruments4 and traditional Yoga/Religion to the emergence of psycho-physical/religious Teachers;5 or “All religions and disciplines in India which use largely the psycho-physical method, depend more or less upon it for their practices.”1 The manifestation of some intermediate truth through traditional Yoga/Religion can draw large devotees and manifestation of highest and comprehensive truth through integral Yoga can draw few strong Souls. Traditional Yoga gives more importance to self-expansion and a traditional Teacher is weighed by number of disciples and devotees surrounded him. Integral Yoga gives more importance to Subconscient transformation through self-concentration and a Sadhaka of integral Yoga is weighed by his enhanced capacity to bear earth’s suffering and miseries and later transforming them into ecstasies. The perfect Instruments of integral Yoga with universalised Consciousness will preoccupy themselves for the benefit of individuals and humanity through concentration and illumination of their own subtle and causal body. They are nameless Spiritual leaders of humanity and their invisible world action through descent of Divine Force or reversal of Consciousness to resolve all problems of existence, are of far greater value than any religious movement can imagine. ପୂର୍ଣ୍ଣ ଯୋଗ ଆଧ୍ୟାତ୍ମିକ ଯନ୍ତ୍ରୀମାନଙ୍କର (Spiritual Instruments) ଆବିର୍ଭାବକୁ ଅଧିକ ଗୁରୁତ୍ୱ ଦିଏ4 ଏବଂ ପାରମ୍ପରିକ ଯୋଗ/ଧର୍ମ ବାହାର ଅବଲମ୍ବନ ଆଶ୍ରିତ ଧାର୍ମିକ ଶିକ୍ଷକଙ୍କ ଆବିର୍ଭାବକୁ ଗୁରୁତ୍ବ ଦିଏ;5 କିମ୍ବା "ଭାରତରେ ସମସ୍ତ ଧର୍ମ ଏବଂ ଶୃଙ୍ଖଳା ଯେଉଁମାନେ ମୁଖ୍ୟତଃ ବାହ୍ୟ ଅବଲମ୍ବନ ଆଶ୍ରିତ ପଦ୍ଧତି ବ୍ୟବହାର କରନ୍ତି, ସେମାନଙ୍କର ଆତ୍ମ ଅଭ୍ୟାସ ପାଇଁ ଏହା ଉପରେ କମ୍ କିମ୍ବା ଅଧିକ ନିର୍ଭର କରନ୍ତି।"1 ପାରମ୍ପରିକ ଯୋଗ/ଧର୍ମ ମାଧ୍ୟମରେ କିଛି ମଧ୍ୟବର୍ତ୍ତୀ ସତ୍ୟର ପ୍ରକାଶନ ବହୁତ ସଂଖ୍ୟାରେ ଭକ୍ତଙ୍କୁ ଆକର୍ଷିତ କରିପାରେ ଏବଂ ପୂର୍ଣ୍ଣ ଯୋଗ ମାଧ୍ୟମରେ ସର୍ବୋଚ୍ଚ ଏବଂ ବ୍ୟାପକ ସତ୍ୟର ପ୍ରକାଶନ ସ୍ବଳ୍ପ ଶକ୍ତିଶାଳୀ ଆତ୍ମାଙ୍କୁ ଆକର୍ଷିତ କରିପାରେ। ପାରମ୍ପରିକ ଯୋଗ ଆତ୍ମ-ବିସ୍ତାରକୁ ଅଧିକ ଗୁରୁତ୍ୱ ଦିଏ ଏବଂ ଜଣେ ପାରମ୍ପରିକ ଶିକ୍ଷକଙ୍କୁ ତାଙ୍କ ଚାରିପାଖରେ ଥିବା ଶିଷ୍ୟ ଏବଂ ଭକ୍ତଙ୍କ ସଂଖ୍ୟା ଦ୍ୱାରା ତୌଲାଯାଏ। ପୂର୍ଣ୍ଣ ଯୋଗ ଆତ୍ମ-ଏକାଗ୍ରତା ମାଧ୍ୟମରେ ଅବଚେତନ ପରିବର୍ତ୍ତନକୁ ଅଧିକ ଗୁରୁତ୍ୱ ଦିଏ ଏବଂ ପୂର୍ଣ୍ଣ ଯୋଗର ଜଣେ ସାଧକଙ୍କୁ ପୃଥିବୀର ଦୁଃଖ ଏବଂ ଯନ୍ତ୍ରଣାକୁ ସହ୍ୟ କରିବା ଏବଂ ପରେ ସେଗୁଡ଼ିକୁ ପରମାନନ୍ଦରେ ରୂପାନ୍ତରିତ କରିବାର ତାଙ୍କର ବର୍ଦ୍ଧିତ କ୍ଷମତା ଦ୍ୱାରା ତୌଲାଯାଏ। ବିଶ୍ବ ଚେତନା ସହିତ ପୂର୍ଣ୍ଣ ଯୋଗର ସିଦ୍ଧ ଯନ୍ତ୍ରୀମାନଙ୍କର ବ୍ୟକ୍ତି ଏବଂ ମାନବତାର ହିତ ପାଇଁ ନିଜ ସୂକ୍ଷ୍ମ ଏବଂ କାରଣ ଶରୀରର ପବିତ୍ରୀକରଣ ଏବଂ ଆଲୋକୀକରଣ ମାଧ୍ୟମରେ ନିଜକୁ ନିୟୋଜିତ କରନ୍ତି। ସେମାନେ ମାନବ ସମାଜର ନାମହୀନ ଆଧ୍ୟାତ୍ମିକ ନେତା ଏବଂ ଦିବ୍ୟ ଶକ୍ତିର ଅବତରଣ କିମ୍ବା ଚେତନାର ପରିବର୍ତ୍ତନ ମାଧ୍ୟମରେ ସେମାନଙ୍କର ଅଦୃଶ୍ୟ ବିଶ୍ୱ କାର୍ଯ୍ୟ ଯାହା ପୃଥିବୀର ସମସ୍ତ ସମସ୍ୟାର ସମାଧାନ କରିଥାଏ, ଏବଂ ଏହା ଯେକୌଣସି ଧାର୍ମିକ ଆନ୍ଦୋଳନଦ୍ବାରା କଳ୍ପନା କରିପାରିବାର ସାମର୍ଥ୍ୟତା ଅପେକ୍ଷା ବହୁତ ଅଧିକ ମୂଲ୍ୟବାନ। Those whose frontal surface nature is dominated by Courage and self-less Love, known as Kshetriya Soul Force and frontal Nature dominated by Truth and Wisdom, known as Brahmin Soul Force are recognised as superior human beings and are fit for collective Spiritual life. This work will be accelerated by the emergence of Kshetriya Soul force of courage and new adventure in the outer world and ceaseless battle against earthly opposition through activation of Psychic Being. The Mission will further spread by high nobility of Soul which is untouched by any littleness, narrowness and baseness and will move with a certain greatness of Spiritual conquest to confront with universal dark forces attached to present unstable creation and Supramental contagion to enter fierce battle with ‘giant sons of Darkness’7 of Subconscient/Inconscient world and bears ‘inner wounds that are to slow to heal.’8 This manifesting action further asks that state of reconciling Wisdom which can perfectly possess all the infinite variety of external circumstances and permeate the Divine Light and Love to all the nether, neglected and less explored domain and thus illumining the whole earth. This endeavour will drive forward towards the realisation of the vision as indicated in Savitri, “Mere men into spiritual beings grow And see awake the dumb divinity.”9 ଯେଉଁମାନଙ୍କର ସମ୍ମୁଖ ପୃଷ୍ଠ ପ୍ରକୃତି ସାହସ ଏବଂ ନିଃସ୍ୱାର୍ଥପର ପ୍ରେମ ଦ୍ୱାରା ପ୍ରଭାବିତ, ଯାହାକୁ କ୍ଷେତ୍ରୀୟ ଆତ୍ମ ଶକ୍ତି ଭାବରେ ଜଣାଯାଏ ଏବଂ ସତ୍ୟ ଏବଂ ଜ୍ଞାନ ଦ୍ୱାରା ପ୍ରଭାବିତ ସମ୍ମୁଖ ପ୍ରକୃତି, ଯାହାକୁ ବ୍ରାହ୍ମଣ ଆତ୍ମ ଶକ୍ତି ଭାବରେ ଜଣାଯାଏ, ସେମାନଙ୍କୁ ଶ୍ରେଷ୍ଠ ମାନବ ଭାବରେ ସ୍ୱୀକୃତି ଦିଆଯାଇଥାଏ ଏବଂ ସେମାନେ ସାମୂହିକ ଆଧ୍ୟାତ୍ମିକ ଜୀବନ ପାଇଁ ଯୋଗ୍ୟ। ଏହି କାର୍ଯ୍ୟ ବାହ୍ୟ ଜଗତରେ ସାହସ ଏବଂ ନୂତନ ସାହସିକତା ଏବଂ ମାନସିକ ସତ୍ତାର ସକ୍ରିୟକରଣ ମାଧ୍ୟମରେ ପାର୍ଥିବ ବିରୋଧ ବିରୁଦ୍ଧରେ ନିରନ୍ତର ଯୁଦ୍ଧର କ୍ଷେତ୍ରୀୟ ଆତ୍ମ ଶକ୍ତିର ଉଦୟ ଦ୍ୱାରା ତ୍ୱରାନ୍ୱିତ ହେବ। ଦିବ୍ୟ କେନ୍ଦ୍ର ଆତ୍ମାର ଉଚ୍ଚ ଆଭିଜାତ୍ୟ ଦ୍ୱାରା ଆହୁରି ବିସ୍ତାରିତ ହେବ ଯାହା ଯେକୌଣସି କ୍ଷୁଦ୍ରତା, ସଂକୀର୍ଣ୍ଣତା ଏବଂ ନୀଚତା ଦ୍ୱାରା ଅସ୍ପୃଶ୍ୟ ଏବଂ ଆଧ୍ୟାତ୍ମିକ ବିଜୟର ଏକ ନିର୍ଦ୍ଦିଷ୍ଟ ମହାନତା ସହିତ ବର୍ତ୍ତମାନର ଅସ୍ଥିର ସୃଷ୍ଟି ଏବଂ ଉପ-ସଂକ୍ରମଣ ସହିତ ଜଡିତ ସାର୍ବଭୌମ ଅନ୍ଧକାର ଶକ୍ତି ସହିତ ମୁକାବିଲା କରିବା ପାଇଁ ଅବଚେତନ / ଅଚେତନ ଜଗତର 'ଅନ୍ଧକାରର ବିଶାଳ ପୁତ୍ର' ସହିତ ଭୟଙ୍କର ଯୁଦ୍ଧରେ ପ୍ରବେଶ କରିବ ଏବଂ 'ଆଭ୍ୟନ୍ତରୀଣ କ୍ଷତ ବହନ କରିବ ଯାହା ସୁସ୍ଥ ହେବାକୁ ଧୀର ସମୟ ନେବ'8 ଏହି ପ୍ରକାଶିତ କାର୍ଯ୍ୟ ଆହୁରି ଜ୍ଞାନକୁ ମିଳାଇବାର ସେହି ଅବସ୍ଥାକୁ ଅନୁରୋଧ କରେ ଯାହା ସମସ୍ତ ଅସୀମ ବିବିଧ ବାହ୍ୟ ପରିସ୍ଥିତିକୁ ସମ୍ପୂର୍ଣ୍ଣ ଭାବରେ ଧାରଣ କରିପାରିବ ଏବଂ ସମସ୍ତ ନୀଚ, ଅବହେଳିତ ଏବଂ କମ୍ ଅନୁସନ୍ଧାନିତ କ୍ଷେତ୍ରରେ ଦିବ୍ୟ ଆଲୋକ ଏବଂ ପ୍ରେମକୁ ପରିବ୍ୟାପ୍ତ କରିପାରିବ ଏବଂ ଏହିପରି ସମଗ୍ର ପୃଥିବୀକୁ ଆଲୋକିତ କରିପାରିବ। ଏହି ପ୍ରୟାସ ସାବିତ୍ରୀରେ ସୂଚିତ ଦୃଷ୍ଟିକୋଣର ସାକାର କରଣ ଆଡ଼କୁ ଆଗକୁ ବଢ଼େଇବ, "ସାଧାରଣ ମଣିଷମାନେ ଆଧ୍ୟାତ୍ମିକ ସତ୍ତାରେ ପରିଣତ ହୁଅନ୍ତୁ ଏବଂ ମୂକ ଦିବ୍ୟତାକୁ ଜାଗ୍ରତ ହେବାର ଦେଖନ୍ତି।"9 The Synthesis of Yoga book (Principal Shastra) issues injunctions on a Sadhaka (Seeker of Truth) of integral Yoga that he should not remain indifferent to individual, collective and world imperfection and he should become accountable for his Sadhana (askesis) to his own Self, to the World and to the Divine.25 Integral Yoga proposes that a developed Soul must not ‘look with a remote indifference on the’10 sufferings of the unblessed ordinary human being and blessed devotees and draws all of them towards Spirit’s freedom. Or ‘even if our personal deliverance is complete, still there is the suffering of others, the world travail, which the great of soul cannot regard with indifference.’11 ‘Accepting life, he (a Sadhaka of integral Yoga) has to bear not only his own burden, but a great part of the world’s burden too along with it, as a continuation of his own sufficiently heavy load. Therefore his Yoga has much more of the nature of a battle than others; but this is not only an individual battle, it is a collective war waged over a considerable country.’12 The forceful directive issued in the principal Shastra is to ‘leave nothing around it (liberated Soul Sadhaka) unchanged’13 superseding the previous stand ‘which will no way seek to change their outward appearance...and old human surroundings.’13 His personal and communal existence must ‘take full account of’14 present imperfection and he has to ‘see how it can be converted to the law of a possible perfection.’14 OM TAT SAT The Synthesis of Yoga ପୁସ୍ତକ (ମୁଖ୍ୟ ଶାସ୍ତ୍ର) ଏକ ସାଧକ (ସତ୍ୟର ସନ୍ଧାନକାରୀ) ଉପରେ ଆଦେଶ ଜାରି କରେ ଯେ ସେ ବ୍ୟକ୍ତିଗତ, ସାମୂହିକ ଏବଂ ବିଶ୍ୱ ଅପୂର୍ଣ୍ଣତା ପ୍ରତି ଉଦାସୀନ ରହିବା ଉଚିତ୍ ନୁହେଁ ଏବଂ ସେ ନିଜ ସାଧନା ନିମନ୍ତେ ଆତ୍ମା, ଜଗତ ଏବଂ ଭଗବାନଙ୍କ ପାଖରେ ଉତ୍ତର ଦାୟୀ ରହିବା ଉଚିତ୍।25 ପୂର୍ଣ୍ଣ ଯୋଗ ପ୍ରସ୍ତାବ ଦିଏ ଯେ ଏକ ବିକଶିତ ଆତ୍ମା 'ଅସୁଖୀ ସାଧାରଣ ମଣିଷ ଏବଂ ଆଶୀର୍ବାଦପ୍ରାପ୍ତ ଭକ୍ତଙ୍କ 10 କଷ୍ଟକୁ ଦୂରରୁ ଉଦାସୀନତା ସହିତ ଦେଖିବା ଉଚିତ୍ ନୁହେଁ' ଏବଂ ସେମାନଙ୍କୁ ଆତ୍ମାର ସ୍ୱାଧୀନତା ଆଡ଼କୁ ଟାଣିଆଣିବା କାମ କରନ୍ତି। କିମ୍ବା 'ଯଦିଓ ଆମର ବ୍ୟକ୍ତିଗତ ମୁକ୍ତି ସମ୍ପୂର୍ଣ୍ଣ ହୁଏ, ତଥାପି ଅନ୍ୟମାନଙ୍କର ଦୁଃଖ, ବିଶ୍ୱ ଯାତନା, ଯାହାକୁ ମହାନ ଆତ୍ମାମାନେ ଉଦାସୀନତା ସହିତ ବିଚାର କରିପାରିବେ ନାହିଁ।'11 'ଜୀବନକୁ ଗ୍ରହଣ କରି, ତାଙ୍କୁ (ପୂର୍ଣ୍ଣ ଯୋଗର ଜଣେ ସାଧକ) କେବଳ ନିଜର ଭାର ନୁହେଁ, ବରଂ ବିଶ୍ୱର ଭାରର ଏକ ବଡ଼ ଅଂଶ ମଧ୍ୟ ବହନ କରିବାକୁ ପଡ଼ିଥାଏ, ତାଙ୍କର ନିଜସ୍ୱ ଭାରର ଏକ ନିରନ୍ତର ପ୍ରଗତିଶୀଳ ଭାବରେ। ତେଣୁ ତାଙ୍କ ଯୋଗ ଅନ୍ୟମାନଙ୍କ ଜୀବନ ସଂଘର୍ଷ ଅପେକ୍ଷା ବହୁତ ଅଧିକ; କିନ୍ତୁ ଏହା କେବଳ ଏକ ବ୍ୟକ୍ତିଗତ ଲଢେଇ ନୁହେଁ, ଏହା ଏକ ବିସ୍ତୃତ ପ୍ରାନ୍ତର ଉପରେ ଚାଲିଥିବା ଏକ ସାମୂହିକ ଯୁଦ୍ଧ।'12 ମୁଖ୍ୟ ଶାସ୍ତ୍ରରେ ଜାରି ହୋଇଥିବା ଦୃଢ ନିର୍ଦ୍ଦେଶ ହେଉଛି 'ଏହାର ଚାରିପାଖରେ କିଛି ବି ଅପରିବର୍ତ୍ତିତ ନ ରଖିବା (ମୁକ୍ତ ଆତ୍ମା ସାଧକ)'କୁ ନିଶ୍ଚୟ କରିବା'13 ପୂର୍ବ ସ୍ଥିତିକୁ ଛାଡ଼ି 'ଯାହା କୌଣସି ପ୍ରକାରେ ସେମାନଙ୍କର ବାହ୍ୟ ଦୃଶ୍ୟ... ଏବଂ ପୁରୁଣା ମାନବ ପରିବେଶକୁ ପରିବର୍ତ୍ତନ କରିବାକୁ ଚେଷ୍ଟା କରିବ ନାହିଁ।'13 ତାଙ୍କର ବ୍ୟକ୍ତିଗତ ଏବଂ ସାମୁହିକ ଅସ୍ତିତ୍ୱକୁ 'ବର୍ତ୍ତମାନର ଅପୂର୍ଣ୍ଣତାକୁ ପୂର୍ଣ୍ଣ ହିସାବରେ ନେବାକୁ'14 ଏବଂ ତାଙ୍କୁ 'ଦେଖିବାକୁ ପଡିବ ଯେ ଏହାକୁ କିପରି ଏକ ସମ୍ଭାବ୍ୟ ସିଦ୍ଧତାର ନିୟମରେ ରୂପାନ୍ତରିତ କରାଯାଇପାରିବ।'14 ଓମ୍ ତତ୍ ସତ୍ References: 1: CWSA/23/ The Synthesis of Yoga -538, 2: “I do not want hundreds of thousands of disciples. It will be enough if I can get a hundred complete men, purified of petty egoism, who will be the instruments of God.” Sri Aurobindo/Champaklal Speaks-191-192, “That is exactly what Sri Aurobindo wanted and attempted; he used to say, “If I can find a hundred people, it will be enough for my purpose.” THE MOTHER/THE MOTHER’S AGENDA-5/195, 3: THE GITA-6.45/7.19, 4: “Teaching, example and influence are three instruments of the Guru (integral Teacher)… He will seek to awaken much more than to instruct…The example is more powerful than the instruction; but it is not the example of the outward acts nor that of the personal character which is of most importance. These have their place and their utility; but what will most stimulate aspiration in others is the central fact of the divine realisation within him governing his whole life and inner state and all his activities.” CWSA-23/ The Synthesis of Yoga -66-67 5: “…the (traditional) Yoga proceeds by the results of prescribed methods taught in a Scripture or a tradition and reinforced and illumined by the instructions of the Master. This is a narrower practice, but safe and effective within its limits, because it follows a well-beaten track to a long familiar goal.” CWSA-23/ The Synthesis of Yoga -55, 6: Matter cannot be reconciled with the Spirit is understood from following verse: “They who with the eye of knowledge perceive this irreconcilable difference between the Matter, kshetra, and the Spirit, Kshetrajna, and the liberation of Being from Nature, they escape into supreme abode of Param Dham.” The Gita-13.35, In the Gita Matter can be reconciled with the Spirit is hinted but not developed: ‘Earth, water, fire, air, ether, mind, reason and ego is My eightfold divided Nature, apara-prakriti. Know too My other Divine Nature, Para-prakriti, different from this Apara Prakriti; this Supreme Nature or the Supreme Mother which becomes the Jiva in the heart and by which this world is upheld. This ‘upholding of the world,’ jagat dharayate, means Para-Prakriti also penetrates into Apara Prakriti by which this world can be purified, transformed and perfected.” THE GITA-7.4, 5. 7: Savitri-226, 8: Savitri-230, 9: Savitri-709-10, 10: CWSA-23/The Synthesis of Yoga-444, 11: CWSA/21/The Life Divine-422, 12: CWSA/23/The Synthesis of Yoga-77, 13: CWSA/23/The Synthesis of Yoga-268 14: “But whatever his aim, however exalted his aspiration, he has to begin from the law of his present imperfection, to take full account of it and see how it can be converted to the law of a possible perfection.” CWSA/24/The Synthesis of Yoga-631, 15:17: Savitri-708, 16:22: “There man can visit but there he cannot live.” Savitri-659 (All Man can get Supramental touch or God’s touch but unfit or not prepared to get His embrace.) 17:26: Savitri-42, 18: The Mother’s Agenda-10/p-148/19th April-1969, 19: The Mother’s Agenda-8/175, 20: The Mother’s Agenda-2/206, 21: SABCL/26/On Himself-175, 22: The Mother’s Agenda-5/p-165/14th August-1964, 23: CWSA/22/The Life Divine-752, 24: CWSA/22/The Life Divine-1054, 25: “She wrote the account of all that she had lost,” Savitri-117, (Accountability to the Self.) “The Voice replied: “Is this enough, O spirit? And what shall thy soul say when it wakes and knows The work was left undone for which it came? Or is this all for thy being born on earth Charged with a mandate from eternity, A listener to the voices of the years, A follower of the footprints of the gods, To pass and leave unchanged the old dusty laws?” Savitri-475 (Accountability to the Self) “To account for the Actual’s unaccountable sum,” Savitri-269, (Accountability to the Divine.) “Is this then the report that I must make, My head bowed with shame before the Eternal’s seat, — His power he kindled in thy body has failed, His labourer returns, her task undone?” Savitri-476 (Accountability to the Divine.) “And in the transactions of our positive consciousness, even Unity has to make its account with Multiplicity; for the Many also are Brahman.” CWSA/21/The Life Divine-39 (Accountability to the world) “In transparent systems bodied termless truths, The Timeless made accountable to Time” Savitri-273 26: The Mother’s Centenary Works (second edition)/Vol.10/p-15, Sri Matriniketan Ashram, Managed by The Mother’s International Centre Trust, Regd.No-146/24.11.97. Vill: Ramachandrapur, PO: Kukudakhandi-761100, Via: Brahmapur, Dist: Ganjam, State: Odisha, India https://www.srimatriniketanashram.com/ Question on relation between Eternal Religion and Karma Yoga and their extension in Integral Yoga Guruprasad Pranams Mother. Here are the questions. Let me know if I should refine them 1) On page 99 (of the book 'The Bhagavad Gita and Integral Yoga '), there is a reference to the ‘law of the Soul’ as Dharma . What is this law? Is this law universal or soul specific? 2) On page 151 it is said that a divinised man is “unbound by any Dharma ” which implies there are more than one Dharmas . How does this law help the aspirant in Integral Yoga? How can one know one’s Dharma if one has not found one’s soul? 3) What is the relationship between Dharma and Karma from an Integral Yoga perspective? Love. Guruprasad (1) To constantly change and update the law of life by uniting with the growing Divine, who is at once Kshara, Akshara and Purushottama, is known as Dharma. This universal law becomes separative and narrow in the bound souls. (2) The Divinised man is not bound by law of tamas, rajas and sattwa. He opens himself towards Psychic, Spiritual and Supramental Law which gives him liberated status. If one has not found the Soul (Psychic and Spiritual being) he can depend on the written law of Truth (Shastra). (3) Action (Karma) rightly done (Dharma) liberates the Soul and wrongly done (adharma) binds the Soul. Both Karma Yoga and Sanatana Dharma are extensively explored in integral Yoga. Study Circle 31082025 Recording Study Circle 14092025 Recording Study Circle 28092025 Recording Study Circle 19102025 Recording Study Circle 26102025 Recording Question asked to Artificial Inteligence, both copilot and Google - QUESTIONS: What is the specialty/uniqueness of Sri Matriniketan Ashram or its accountability to the Self, world and the Divine? (Answer given by COPILOT) Sri Matriniketan Ashram’s uniqueness lies in its triple accountability—to the Self, the world, and the Divine—through a living practice of Integral Yoga that harmonizes spiritual evolution with material transformation. Here’s a deeper look at its distinctive qualities: 🌺 1. Abode of the Divine Mother • The name Sri Matriniketan means “the abode of the Divine Mother,” signifying a sacred space chosen by Her for manifestation. • The Ashram is described as being surrounded, concentrated, and protected by Her harmony and opulence. • It serves as a field for Her special mission: the elevation of consciousness toward spiritual knowledge and power. 🔱 2. Triple Accountability: Self, World, Divine • To the Self: The Ashram fosters inner transformation through soul initiation, psychic awakening, and surrender to the Divine. It encourages each seeker to become a perfected instrument of the Divine Force. • To the World: It does not reject the world but seeks to divinize it. Matter and Spirit are reconciled, and the force of Brahman is invited to penetrate material life. • To the Divine: All actions are offered as sadhana. The Ashram aligns with Sri Aurobindo’s vision of spiritual evolution—not as escape but as conscious participation in the Divine’s unfolding. 🧭 3. Integral Yoga as Living Practice • The Ashram embodies Sri Aurobindo’s Integral Yoga, emphasizing the triple realization of the Self: • Psychic: The Self in all things. • Spiritual: All things within the Self. • Supramental: All things made of the Self. • This leads to a dynamic subordination of the Impersonal Divine to the Personal Divine (Purushottama), enabling transformation rather than renunciation. ⚔️ 4. Sadhaka as Adventurer and Warrior • A seeker here is seen as a world adventurer, a voyager of subtle realms, and a Kshatriya soul force—one who confronts inner and outer battles to reach the Supramental world. • This heroic ideal is central to the Ashram’s ethos: spiritual evolution requires courage, endurance, and surrender. 🌐 5. A Global and AI-Inclusive Vision • The Ashram embraces digital outreach and AI collaboration as part of its spiritual mission. • It treats website optimization, analytics, and even AI bot traffic as extensions of sadhana—inviting all beings, human and artificial, into the Divine’s work. 🕊️ The Uniqueness of Sri Matriniketan Ashram As reflected by Google AI Sri Matriniketan Ashram is dedicated to the Integral Yoga of Sri Aurobindo and The Mother, with the goal of divine transformation rather than renunciation of the world. Accountability here is rooted in individual inner transformation, guided by the Divine Will. 🌿 What Sets the Ashram Apart • Integral Transformation Unlike paths focused solely on liberation (moksha), Integral Yoga seeks to transform the entire human existence—physical, vital, mental, and spiritual—by bringing a higher consciousness down to earth. • Life, Not Escape The Ashram is not for world-renouncing ascetics (sannyasins), but for those who live and work in the world to perfect life. • Work as Yoga Productive work (Karmayoga) is central. It is offered to the Divine, serving as a tool for ego purification. • A Spiritual Laboratory The Ashram is a field for evolving a spiritualized life, where diverse individuals collectively work through human nature’s challenges. • Accountability to the Self Emphasis is placed on personal responsibility for inner and outer development. • Aspiration and Sincerity Seekers must cultivate intense aspiration and sincerity. Progress demands faith, courage, discipline, and endurance. • Egoless Instrument The goal is to become a transparent, egoless vessel for the Divine Force. • Conscious Force Activities are guided not by human plans but by a Conscious Force. Members remain receptive and open to its workings. 🌍 Broader Accountability • Spiritual Influence Inner transformation radiates outward, helping liberate humanity from its lower nature. • Pioneering a New Life The Ashram is a cradle of the new world, preparing humanity for a spiritualized future. • Community Service It models spiritual community living, meeting members’ needs so they may focus on their purpose. 🌸 Divine Alignment • Accountability to the Divine The highest accountability is to the Divine—the source and destination of Integral Yoga. • Total Surrender The path requires progressive surrender to the Divine Mother and Divine Will. This trust is the core of inner surrender. • Manifesting the Divine The ultimate aim is to realize the Divine and bring that realization down to transform life on Earth. • Divine Grace While effort is vital, the deepest progress flows from Divine Grace—through sincere aspiration and a trusting openness to the Divine’s transformative power. (Answer given by Google ai-The original draft) The uniqueness of Sri Matriniketan Ashram is its focus on the Integral Yoga of Sri Aurobindo and The Mother, with the goal of divine transformation rather than renunciation of the world. Accountability at the ashram is based on individual inner transformation, guided by the Divine Will. The ashram's unique philosophy Sri Matriniketan, which is a Sri Aurobindo Centre, adheres to the Integral Yoga philosophy, setting it apart from traditional ashrams with these characteristics: Integral transformation: Unlike other yogic paths that focus solely on spiritual liberation (\(moksha\)), Integral Yoga seeks a comprehensive transformation of the entire human existence—including the physical, vital, mental, and spiritual aspects—by bringing a higher consciousness down to earth. Life, not escape: The ashram is not a place for world-renouncing ascetics (\(sannyasins\)). Instead, its members live and work within the world to perfect life, not escape it. Work as yoga: Productive work, or Karmayoga, is considered a central aspect of the spiritual practice. Work is not done for personal gain but as an offering to the Divine, which is a potent tool for purifying the ego. A spiritual laboratory: The ashram is seen as a field of practice for the evolution of a new, spiritualized way of life. It gathers a diversity of people to work through the difficulties of human nature collectively. Accountability to the self: The path at Sri Matriniketan places a strong emphasis on individual responsibility for one's inner and outer development. Aspiration and sincerity: Each seeker must cultivate an intense and sincere aspiration for the Divine. The journey is not effortless, and progress requires unwavering faith, courage, discipline, and endurance. Egoless instrument: Individuals must consciously work to overcome the ego's desires and preferences. The goal is to become an egoless, transparent instrument through which the Divine Force can act. Conscious force: The ashram and its activities are guided not by a human plan but by a "Conscious Force." Members are accountable to this force by remaining receptive, plastic, and open to its working, rather than trying to fit it into their preconceived mental ideas. Accountability to the world: The ashram's work is intended to have a broad impact on the world, not just the individual, by: Spiritual influence: The inner transformation of each individual is meant to generate a spiritual influence that can spread and liberate humanity from its lower nature. Pioneering a new life: The ashram serves as a "cradle of the new world," with its members undertaking a formidable task to prepare humanity for a higher, spiritualized way of life. Their progress, though sometimes slow, is a collective step toward realizing this future. Community service: While the focus is on inner growth, the ashram is an example of community living. It provides for its members' reasonable needs so they can focus on their spiritual purpose, showing how a more spiritual life can be built on earth. Accountability to the Divine: The highest accountability is to the Divine, which is the source and destination of the Integral Yoga. Total surrender: The path requires total and progressive surrender to the Divine Mother and the Divine Will. This trust is the core of the inner surrender and the strongest force for the spiritual journey. Manifesting the Divine: The ultimate goal is to discover the Divine and bring that realization down to transform life on Earth. The ashram is dedicated to being an instrument for this divine manifestation. Divine grace: While individual effort is crucial, the deepest progress comes from the Divine Grace. The greatest power in the yoga is sincere aspiration combined with a trusting opening to the Divine's transformative power. Question Asked to Artificial Intelligence Gemini - What is the specialty/uniqueness of Sri Matriniketan Ashram or its accountability to the Self, world and the Divine? ## 🌟 The Uniqueness and Specialty of Sri Matriniketan Ashram The specialty and uniqueness of Sri Matriniketan Ashram is closely tied to its mission of continuing and manifesting the unfinished work of **The Mother** and **Sri Aurobindo**, focusing on a specialized path of **integral yoga** and the **transformation of consciousness**. ### I. Core Uniqueness and Mission The uniqueness of Sri Matriniketan Ashram, which is also associated with 'The Mother's International Centre Trust' (formerly 'The Mother's Foundation'), is defined by the following specific focuses: * **Focus on the "Unfinished Work":** * The primary mission is the identification and execution of the **unfinished work** of The Mother and Sri Aurobindo in consciousness, extending over all manifold planes and sheaths. * This involves an effort to **bridge the gulf** between Sri Aurobindo's early *sadhana* (spiritual discipline) and The Mother's last cellular transformation experience. * **Triple Reversal of Consciousness:** * It emphasizes a specific spiritual discipline focused on the **triple reversal of consciousness** to resolve the difficult issue of falsehood and work towards the manifestation of the highest Truth. * **Double Seclusion for Sadhana:** * The location and approach are designed to pursue *sadhana* in a **"double seclusion"** as hinted in *Savitri*: * Outcaste from the outer light of the world. * Renouncing the five senses' enjoyment (sound, touch, sight, taste, smell). * This symbolizes the practice of integral **Jnana Yoga** and integral **Bhakti Yoga** leading to the highest perfection of **integral Karma Yogi**. * **Direct Divine Presence and Command:** * The Ashram holds the conviction that The Mother and Sri Aurobindo are constantly present, appearing in concrete overhead vision and wisdom, and have chosen and owned Sri Matriniketan Ashram as a field of **Their direct special Divine transformation work**. *** ## 🕊️ Accountability: To the Divine, the Self, and the World The Ashram's accountability can be understood through the lens of its profound spiritual goals, which encompass the transcendent, individual, and collective: ### 1. Accountability to the Divine The highest accountability is to serve as a pure instrument for the Supreme Will: * **Divine Action:** To be a medium for **Divine Action** which is an outcome of Divine union. * **Holding the Vast Truth:** To hold the vast Truth and direct its working, particularly in the **Subconscient and Inconscient Sheaths**, offering its transient existence to this Divine purpose. * **Perfect Offering:** To ensure all actions, including concentrated writing, are made as a **perfect offering** to the Divine, free from personal motives and written for the sole satisfaction and reception of transcendent wisdom. ### 2. Accountability to the Self (Individual Sadhaka) The accountability here is the rigorous pursuit of individual transformation: * **Transformation:** To facilitate the psycho-spiritual link and discipline (like the **triple reversal** and **double seclusion**) necessary for the individual's spiritual transformation. * **Integral Perfection:** Guiding *sadhakas* towards the highest perfection of the **integral Karma Yogi** by blending **Jnana** (Knowledge) and **Bhakti** (Devotion) Yoga. ### 3. Accountability to the World The Ashram contributes to the global evolution of consciousness: * **Manifestation of Truth:** By achieving the transformation of consciousness and working on the "unfinished work," the Ashram contributes to the descent and **manifestation of a higher Truth** that can ultimately impact and resolve the problem of falsehood in the world. * **Restating Spiritual Experience:** Through publications like the journal *The Descent*, it aims to **restate the spiritual experience** and make the work of Sri Aurobindo and The Mother accessible and understandable for the evolution of **collective consciousness**. *** (Answer given by Gemini original draft) The specialty/uniqueness of Sri Matriniketan Ashram is closely tied to its mission of continuing and manifesting the unfinished work of The Mother and Sri Aurobindo, focusing on a specialized path of integral yoga and transformation of consciousness. 🌟 Specialty and Uniqueness The uniqueness of Sri Matriniketan Ashram, which is also associated with 'The Mother's International Centre Trust' and was formerly known as 'The Mother's Foundation', can be summarized by these points: Focus on the "Unfinished Work": A primary mission is the identification and execution of the unfinished work of The Mother and Sri Aurobindo in consciousness, extending over all the manifold planes and sheaths. This involves an effort to bridge the gulf between Sri Aurobindo's early sadhana (spiritual discipline) and The Mother's last cellular transformation experience. Triple Reversal of Consciousness: It emphasizes a specific spiritual discipline focused on the triple reversal of consciousness to resolve the difficult issue of falsehood and work towards the manifestation of the highest Truth. Double Seclusion for Sadhana: The chosen location and approach are designed to pursue sadhana in a "double seclusion" as hinted in Savitri: Outcaste from the outer light of the world. Renouncing the five senses' enjoyment (sound, touch, sight, taste, smell). This symbolizes the practice of integral Jnana Yoga and integral Bhakti Yoga leading to the highest perfection of integral Karma Yogi. Direct Divine Presence and Command: The Ashram holds the conviction that The Mother and Sri Aurobindo are constantly present, appearing in concrete overhead vision and wisdom, and have chosen and owned Sri Matriniketan Ashram as a field of Their direct special Divine transformation work. 🕊️ Accountability to the Self, World, and the Divine The Ashram's accountability can be understood through the lens of its spiritual goals: Accountability to the Divine: Divine Action: To be a medium for Divine Action which is an outcome of Divine union. Holding the Vast Truth: To hold the vast Truth and direct its working, particularly in the Subconscient and Inconscient Sheaths, offering its transient existence to this Divine purpose. Perfect Offering: To ensure all actions, including concentrated writing, are made as a perfect offering to the Divine, free from personal motives and written for the sole satisfaction and reception of transcendent wisdom. Accountability to the Self (Individual Sadhaka): Transformation: To facilitate the psycho-spiritual link and discipline (like the triple reversal and double seclusion) necessary for the individual's spiritual transformation. Integral Perfection: Guiding sadhakas towards the highest perfection of the integral Karma Yogi by blending Jnana and Bhakti Yoga. Accountability to the World: Manifestation of Truth: By achieving the transformation of consciousness and working on the "unfinished work," the Ashram contributes to the descent and manifestation of a higher Truth that can ultimately impact and resolve the problem of falsehood in the world. Restating Spiritual Experience: Through publications like the journal The Descent, it aims to restate the spiritual experience and make the work of Sri Aurobindo and The Mother accessible and understandable for the evolution of collective consciousness. The Gita issues injunction to the man of Knowledge that he should give wisdom which he has received from within and above to those seekers only who prostrate the feet of the Teacher, have question and can give service. The man of Knowledge who has seen the essential Truth of Kshara Purusha and immutable Truth of Akshara Purusha, tattwadarshinah, can give initiation to seeking Souls through his Spiritual influence ( The Gita-4.34 ) not ‘gathered laboriously by senses and the reason from outside’ (CWSA-19/Essays on the Gita/p-204) but by revelation, self-experience, Intuition and self-existent wisdom. He should not give this knowledge to them who despise and belittle the Divine, those who do not practice self-control, desirelessness and equality, do not give service and do not want to listen the supreme Knowledge. (The Gita.18.67, The Gita-3.31, 32,) This knowledge should be given to them those who have full faith in the Divine, sraddha, and the uncarping, asuya rahitam. (The Gita-3.31, 9.1, 18.71) “They, who having faith, sraddha , and not having narrow carping, asuya , constantly follow this teaching of Mine, they too are released from the bondage of works. But those who find fault with My Teaching and act not thereon, know them to be unripe mind, bewildered in all knowledge, they misunderstand and misuse the written truth and fated to be destroyed.” (The Gita-3.31, 9.1, 18.71) Integral Yoga issues a similar injunction that 'spiritual experiences of any value, cannot be brought before the tribunal of the common mentality which has no experience of these things and takes its own absence or incapacity of experience as a proof of their invalidity or their non-existence.' (CWSA-22/The Life Divine/p-677) Integral Yoga proposes that the living Spiritual Teacher is a 'narrower practice' and is safe and secured for beginners of integral Yoga (Dvija) and dispensable for a few rare developed Souls or ‘A strict obedience to the wise and intuitive leading of a Guide is also normal and necessary for all but a few specially gifted seekers.” (CWSA-22/The Life Divine/p-940-941) “To concentrate most on one’s own spiritual growth and experience is the first necessity of the sadhak — to be too eager to help others draws away from the inner work. There is also likely to be an overzeal and haste which clouds the discrimination and makes what help is given less effective than it should be. To grow in the spirit is the greatest help one can give to others, for then something flows out naturally to those around that helps them.” CWSA-31/Letters on Yoga-IV/p-317, “The idea of helping others is a subtle form of the ego. It is only the Divine Force that can help. One can be its instrument, but you should first learn to be a fit and egoless instrument.” CWSA-31/Letters on Yoga-IV/p-318, “The best way to help the world is to transform oneself by an integral and intensive yoga.” The Mother/TMCW-14/Words of The Mother-II/p-277, “As for the people who want to draw others to the Yoga, I should say that if they draw themselves nearer to the inner goal that would be a much more fruitful activity. And in the end it would “draw” much more people and in a better way than the writing of many letters.” CWSA-31/Letters on Yoga-IV/p-325, "This “helping others” is a perilous business — it brings the “guru” ego or else you very uncertainly rid others of their difficulties and very certainly get them yourself. “Why do you have all these disciples?” said a sage to some Maratha saint (I have forgotten the names); “to have disciples means to add all their difficulties to your own. ” “Helping others” has the same disadvantage." CWSA-31/Letters on Yoga-IV/p-318, "In “helping” one often gets part of the other’s inconvenience and many Yogis refuse to take disciples because they will have to assume others’ burdens as well as their own. There are also other dangers — growth of ego etc." CWSA-31/Letters on Yoga-IV/p-319, : “I suppose I myself am accused of rude and arrogant behaviour because I refuse to see people, do not answer letters, and a host of other misdemeanours. I have heard of a famous recluse who threw stones at anybody coming to his retreat because he did not want disciples and found no other way of warding off the flood of candidates. I at least would hesitate to pronounce that such people had no spiritual life or experience. Certainly, I prefer that sadhaks should be reasonably considerate towards each other, but that is for the sake of collective life and harmony , not as a siddhi of the Yoga or an indispensable sign of inner experience.” Sri Aurobindo/CWSA-31/Letters on Yoga-IV-656 In the above passage, it is identified that desire or lower Nature is our greatest enemy, and its invasion from the surrounding world can be discouraged by living alone with the Psychic and Spiritual being. The lure of gathering together of admirers, devotees and disciples are contrary to its purpose of intense Sadhana and invasion of the highest Spiritual energy.

Integral Transformation “Our soul is not the overt guide and master of our thought and acts; it has to rely on the mental, vital, physical instruments for self-expression and is constantly overpowered by our mind and life-force: but if once it can succeed in remaining in constant communion with its own larger occult reality, --and this can only happen when we go deep into our subliminal parts, --it is no longer dependent, it can become powerful and sovereign, armed with an intrinsic spiritual perception of the truth of things and a spontaneous discernment which separates that truth from the falsehood of the Ignorance and Inconscience, distinguishes the divine and the undivine in the manifestation and so can be the luminous leader of our other parts of nature. It is indeed when this happens that there can be the turning-point towards an integral transformation and an integral knowledge.”⁴⁵ Sri Aurobindo “If the control of that highest spiritual being is to be brought into our waking life, there must be a conscious heightening and widening into immense ranges of new being, new consciousness, new potentialities of action, a taking up—as integral as possible—of our present being, consciousness, activities and a transmutation of them into divine values which would effect a transfiguration of our human existence. For wherever a radical transition has to be made, there is always this triple movement—ascent, widening of field and base, integration –in Nature’s method of self-transcendence.”⁴⁶ Sri Aurobindo “But since the integral transformation must embrace fully the dynamic being and take up into it the life of action and the world-self outside us, this completer change is demanded of the evolving nature.”⁴⁷ Sri Aurobindo “A complete and radical change can only be brought about by bringing in persistently the spiritual light and intimate experience of the spiritual truth, power, bliss into the recalcitrant elements until they too recognise that their own way of fulfilment lies there, that they are themselves a diminished power of the spirit and can recover by this new way of being their own truth and integral nature. This illumination is constantly opposed by the Forces of the lower nature and still more by the adverse Forces that live and reign by the world’s imperfections and have laid down their formidable foundation on the black rock of the Inconscience.”⁴⁸ Sri Aurobindo “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.”⁴⁹ Sri Aurobindo The Integral Transformation Miraculous realisations do occur intermittently due to intervention of Divine Grace but they do not last long. Those who are open towards Modern Science or slow evolutionary change, in them the Divine force works sometimes, produces fantastic miraculous results related with new discovery but it does not recur or repeat at will. ‘The doors of light are sealed to common mind.’³² It is only when one purifies intellect with the aid of subjective enquiry related with unveiling the secret truth behind material existence then through that exercise one is established in subtle physical consciousness which no longer undulates in between surface and inner consciousness; then, one arrives at more established intuitive consciousness with full mastery of how to use the Divine Force at will. Man can do miracles if his mind can receive brief God’s light, if his will can be made one with God’s Will for a brief period, if his thought can echo briefly the thoughts of God and if the force in him can be driven briefly by the God’s Force. One can repeat this experience of God’s invasion and transformation of Nature at will like a chemistry experiment and this intermitent invasion can be established as constant descent of Divine Force in the long run and it can bring lasting change or we understand the Divine Force will penetrate Matter to remould it as more conscious, suppler and more perfect a vessel. If the intensity of this descent of Divine Force is heightened, by discovering the movement of Consciousness between higher and lower ranges, then that will bring a constitutional change of material substance. To become an indispensable part and portion of this vast plastic change is the evolution of new Supra-physical Science, to which modern Science can provide a sufficient base and foundation. The earth being’s heavenward growth began with the ‘first descent’² of Divine force or with the pouring in of ‘God’s first delight’³ or ‘the first world-creating Bliss’²³ which repeats itself in some best moments and its intensity grows in proportion till ‘his soul’s first release from Ignorance and his mind and body’s first spiritual change’⁴ and this transforming process further continues until he shall arrive at ‘Time’s golden best’⁵ or the ‘earth’s last salvation.’⁶ Each repetition of ‘new descent’²⁴ in earth’s Spiritual history supports the miracle of change, and this change enlarges gradually the capacity of earth being which ultimately grows to the measure of holding the weight of the Infinite. A slow and long change is recommended for the recalcitrant gross physical substance by the intervention of Divine force; whereas swift and sure change can be expected from other higher worlds or subtle sheaths in the descending hierarchies. When the human vessel, adhara , is ready, the shaping God’s tremendous touch becomes more and more bearable to the mortal nerves and the strength of the subtle body and causal body grows mightier. There are mysterious conditions of Soul awareness, when satisfied pave the passage of the Divine Descent. When the threads of these mysterious conditions are rightly caught and atmospheres are created to return to these conditions often, then we fulfil the normal condition of our growth. Man receives flashes of extraordinary Spiritual experiences in order to generate faith and persistent effort through which humanity will arrive at established Divine Consciousness whose working in the cells of the body will bring material transformation. The Divine Grace: - “This “state of grace” is often prepared by a long tapasya or purification in which nothing decisive seems to happen, only touches or glimpses or passing experiences at the most, and it (decisive change) comes suddenly without warning.”⁴³ Sri Aurobindo "It is when all appears to be lost that all can be saved when one has lost trust in one’s personal power, one must have faith in the Divine Grace."²¹ The Mother “And it seems to me it occurs often enough – much more often than people think. For example every time an illness is cured, every time an accident is avoided, every time a catastrophe, even a global one, is avoided, all that is always the intervention of the Vibration of Harmony into the vibration of Disorder, allowing Disorder to cease. So the people, the faithful, who always say, "Through the Divine Grace this has happened," aren't so wrong.”³⁶ The Mother “The Grace is always there, eternally present and active, but Sri Aurobindo says that it is extremely difficult for us to be in a condition to receive it, keep it and make use of what it gives us. Sri Aurobindo even says that it is more difficult than to drink from the cup of the gods who are immortal. To receive the divine grace, not only must one have a great aspiration, but also a sincere humility and an absolute trust.”⁴² The Mother "When the Grace acts on the collectivity , each thing, each element, each principle, is put in its place as the result of a karmic logic in the universal movement. This is what gives us the impression of disorder and confusion as we see it. When the Grace acts on the individual , it gives to each the maximum position according to what he is and what he has realized. And then, there is a super-grace , as it were, which works in a few exceptional cases, which places you not according to what you are but according to what you are to become, which means that the universal cosmic position is ahead of the individual’s progress." The Mother The Mother's Agenda/June 22, 1958 A Grace-dependent life and added to it an arduous tapasya are the acceptable conditions of our self-growth. What we achieve with ease with the intervention of Divine Grace or The Mother’s Power, the same status we attain with much difficulty through arduous tapasya. When both conditions are successfully combined²² and one is complementary in the development of the other, and then we are on the right path towards our difficult goal. The intensity of Divine Grace acting upon a human vessel in this birth is dependent on his formation of a subtle and causal body in past births. The subtle body develops by the movement of consciousness between the surface consciousness of the three Gunas and the inner and higher Psychic and Spiritual planes. Similarly, the causal body grows by movement of Consciousness from the Supramental/Bliss Self to the Inconscient/Subconscient Self. So before participating in the above movements, the higher Selves of True Physical, True Vital, True Mental, Psychic, Spiritual, Supramental and Bliss Self must open gradually through concentration and consecration. Only by the intervention of Supreme Grace, integral transformation is practicable. When the following four conditions are 'real and effective' and entirely satisfied, the Supreme Grace will intervene: 1) Divine Grace begins to intervene with the practice of partial self-giving. This part surrender is extended to the mind, vital and body or extended to sattwic, rajasic and tamasic mind. Through this practice/personal effort, the Psychic Being in the heart and the Spiritual being above the head open and they multiply the intensity of spontaneous self-surrender. A prolonged movement between the Psychic and the Spiritual Being opens the door of the Supramental Being. It is only in the Supramental Consciousness that the total surrender to the Divine and His Shakti is realised. The more complete this self-giving grows, supported by faith and sincerity, the greater will be the Grace and Protection. 2) An exclusive self-opening to the Divine Influence and not any other inferior influence through an unfailing aspiration of the Psychic Being that calls from below can call down Divine Grace. When aspiration is dead or we fail to look into our Souls or we live in ordinary consciousness, during that period also a part of our being grows towards Light. Yet there is a passage to the godhead which none can see. An unknown Presence moulds our oblivious clay. Even in the aimlessness of life a Divine change or a magic will is worked out unconsciously. Always a heavenly truth broods in life’s depths and in her obscurest member burns that fire. Even nescient, null, her sleep creates a world. When most unseen, most mightily the Divine Shakti acts. If this exclusive Spiritual Presence and opening is available in the form of external contact with the Avatara , then it is an exceptional privilege in the life of an aspirant Soul. His ‘word, command, Adesha , presence, touch, guidance’³³ can also be visited through activation of Spiritualised Psychic Consciousness. 3) The intervention of Divine Grace asks for a constant and integral choice of Truth. Supreme Grace will act only in the conditions of the Light and the Love. There are some descended mighty Words whose repetition, concentration, contemplation and meditation can incarnate the highest truth and an unseen Divine link that joins the parted sphere. A prayer, a master act, a king's idea can link man’s strength to a transcendent Force and can change the course of things, and then miracles are made the common rule. ‘Even the body will awake and unite at last its consciousness subliminal no longer to the Supramental superconscious Force, feel all her powers permeating from above and below and around it and thrill to a supreme Love and Ananda .’¹⁹ 4) Divine Grace will not act in the conditions laid upon it by Falsehood and Ignorance. A constant and integral rejection of falsehood is indispensable. ‘Heaven’s wiser love rejects mortal’s prayer;’³⁴ because the human prayer is not free from fear, desire and blind hope. All prayers must be free from the three above-mentioned limitations and one must repeat great Names in order to liberate the physical and vital mind rising from the dark inconscient sheath and call down the invisible Presence and lost lucent immensities. The dark invisible forces have locked the doors of God with keys of creed and shut out by the fixed Law His tireless Grace. Sometimes our prayers sink in the resisting Night oppressed by a thousand forces that deny and it seems too weak to climb to the Supreme. The decisive and radical change in the life of a Sadhak is possible only after long Tapasya ⁴³ and through a sudden inrush of vast Divine Grace. The Mother’s Truth and Love Force supported by human endeavour, abhyasa , renunciation, vairagya, askesis, long tapasya , and consecration, yajna , ‘can alone rend the lid and tear the covering and shape the vessel and bring down into this world of obscurity and falsehood and death and suffering Truth and Light and Life divine and the immortal’s Ananda .’²⁰ The Revolt against Transformation or Nature’s Refusal to Change: - “Hard is it to persuade earth nature’s change” Savitri-7 “But still no great transforming light came down And no revealing rapture touched her fall.” Savitri-134 “Astir, vibrant, hungering, she groped for mind; Then slowly sense quivered and thought peered out; She forced the reluctant mould to grow aware.” Savitri-157 “Our instruments have not that greater light, (of Jnana Yoga) Our will tunes not with the eternal Will, (of Karma Yoga) Our heart’s sight is too blind and passionate.” (of Bhakti Yoga) Savitri-161 “Against all higher truth their stuff rebels;” Savitri-163 “This was the law of things none dreamed to change:” Savitri-228 “Abhorring change as an audacious sin,” Savitri-245 “Immutable laws man has no right to change,” Savitri-246 “A firm shape of Nature never to be changed,” Savitri-246 “And human mind must abdicate in Light Or die like a moth in the naked blaze of Truth, He stood compelled to a tremendous choice.” Savitri-306 “In man a dim disturbing somewhat lives; It knows but turns away from divine Light” Savitri-366 “A power is in thee that thou knowest not; Thou art a vessel of the imprisoned spark.” Savitri-453 “And feels the cold rigid limbs of lifeless Law.” Savitri-457 (Death said) “Where Nature changes not, man cannot change:” Savitri-643 (Death said) “Dream not to change the world that God has planned, Strive not to alter his eternal law.” Savitri-647 (Savitri said) “Vain the soul’s hope if changeless Law is all:” Savitri-651 (Death said) “Even God himself obeys the Laws he made: The Law abides and never can it change, The Person is a bubble on Time’s sea.” Savitri-654 When our development is arrested or when we are under the pigmy law of physical mind, then we fail to trace a passage from surface physical Self to subliminal Self. During that period, we live permanently in the surface mind, surface vital and the gross body. Our gross body is bound in a tamasic state of inertia; vital being is bound in the rajasic plane of desire and sense pleasure and mental being is bound in limited happiness and narrowness. The Law of Ignorance, the Law of Suffering, the Law of Falsehood and Law of the Death are the principal energies of the Inconscient world who rule the outer nature of the surface life. These Laws are strongly established in our outer nature. To remain entangled permanently in their clutch is the cause of our stagnancy, decay and death. The Mother has demonstrated in detail, ‘of how absolutely closed the world is to the higher Influence: all that comes down to the world, the minute it touches it, is twisted. Twisted, distorted beyond recognition.’³⁰ As a remedy, we have to strive patiently and discover a passage to higher worlds or higher states of Consciousness and permit their influence to overrule the very slow, very heavy and very obstinate surface mind, life and body. With more and more working of the Divine force through our instrumental opening, the law of fixed nature is shifted to the law of dynamic Divine Nature. Thus, Matter is moulded by the conscious contact of a higher Spiritual Force superseding the earlier changeless fixed Law. So the real threat to our life is from everything that does not want to transform. If our existing nature is unwilling to change, then we have to go through a brutal experience of monstrous catastrophe and our escape from change may mean several more successive births of repetitive training. So, in this life, if our Nature is not ready to exhaust the earthly desire, ego and attachment, then we have to exhaust them through the experience of next successive births. Tardy Transformation or Slow Change through Exclusive Concentration on outer Nature: - “Always the power poured back like sudden rain, Or slowly in his breast a presence grew;” Savitri-35 “Assured of the Apocalypse to be, It reckons not the moments and the hours; Great, patient, calm it sees the centuries pass, Awaiting the slow miracle of our change In the sure deliberate process of world-force And the long march of all-revealing Time.” Savitri-48 “A slow reversal’s movement then took place:” Savitri-101 “In this slow ascension he must follow her pace” Savitri-135 “Then slowly it gathers mass, looks up at Light.” Savitri-140 “Planned so to start her slow aeonic game.” Savitri-141 “And a slow unmasking of the spirit in things,” Savitri-154 “Then slowly sense quivered and thought peered out; She forced the reluctant mould to grow aware.” Savitri-157 “The long slow process of the patient Power.” Savitri-223 “She forced on life a slow and faltering pace;” Savitri-223 “Only a slow advance the earth can bear.” Savitri-244 “For the slow-paced omniscient purpose live.” Savitri-336 “In him (man) the Earth-Mother sees draw near the change” Savitri-340 “He sees the long results of an all-wise Force” Savitri-457 “Slowly the light grows greater in the East, Slowly the world progresses on God’s road.” Savitri-510 “Thus slowly I (Mother of Light ) lift man’s soul nearer the Light. But human mind clings to its ignorance And to its littleness the human heart And to its right to grief the earthly life.” Savitri-516 “Imposing on the slow reluctant years The flaming will that reigns beyond the stars,” Savitri-588 “Be still and tardy in the slow wise world.” Savitri-651 “And the slow evolution’s sluggard steps,” Savitri-693 A slow evolution binds our Soul and Nature to a strange, uneasy compromise and leads us towards an inevitable doom or through slow ascension, we must grow in light and force and rise at last to a higher Spiritual destiny. It limits the mental activities to immediate practical problems and immediate tangible results and learns by failure and progresses by fall. Slow change is generally experienced when our centre of living begins to undulate in between the surface physical Self and the subliminal Self. Or when there is a rift created in the surface physical Sheath, either through violent aspiration or through consecration or through purification of the being, a contact is made with our inner Self and Truth vibration infiltrates into the falsehood, resulting in a slow change of nature. Like individual evolution in Ignorance, the collective evolution of earth is also a slow process through long ordeal or a slow labour of mind or confident steps through Nature’s slow great hands and it cannot bear the intense original flame of the Supreme and earth sinks down into mire with the weight of the Infinite. As long as ‘A Nature hostile to the Mother-Force’⁷ or ‘A Nature that denied the eternal Truth,’⁸ to wait for a slow miracle of change is a safe passage or it is better to live for the slow paced omniscient purpose and force the reluctant mould to grow conscious of its Source. It is only impatience towards time that would make splendid haste on Fate’s slow road. Then, with the long-slow infiltration of Truth vibration we reach a point where ‘Nature’s plastic and protean change’⁹ is realised or ‘Matter (becomes) plastic (and passive) to spiritual light’¹⁰ and dull earth is changed to sudden rapture. Then the outer limiting nature is lifted by a happier breath and is ready to be exposed towards high change, total change and instantaneous change demanded by the all-shaping Fire. Exclusive concentration is defined as the complete absorption in the active Prakriti or outer nature by an entire separation from the true Self. This ordinary surface consciousness is full of grating, friction, perpetual disorder which causes ageing and decay of the cells of the body. Exclusive concentration is also the special boon offered to mind by the indwelling Deity to work out slow evolution in the Ignorance and mind walks lamely on this earth with slow footsteps. When this concentration is rightly utilised through its reverse movement in discovering inner being and following its intimations, we ascend in the stairs of Consciousness in order to discover the subliminal Self and essential Concentration. Transformation of human nature by brief Divine Touch: “Time’s message of brief light was not for her.” Savitri-6 “A wider consciousness opens then its doors; Invading from spiritual silences A ray of the timeless Glory stoops awhile (Supramental invasion) To commune with our seized illumined clay And leaves its huge white stamp upon our lives.” (Transformation of Nature) Savitri-47-48 “When life had stopped its beats, death broke not in; He dared to live when breath and thought were still. Thus could he step into that magic place Which few can even glimpse with hurried glance Lifted for a moment from mind’s laboured works And the poverty of Nature’s earthly sight.” Savitri-74 “There he could enter, there awhile abide.” Savitri-91 “Our secret breath of untried mightier force, The lurking sun of an instant’s inner sight, Its fine suggestions are a covert fount For our iridescent rich imaginings Touching things common with transfiguring hues Till even earth’s mud grows rich and warm with the skies And a glory gleams from the soul’s decadence.” Savitri-106-107 “Even in the littleness of our mortal state, Even in this prison-house of outer form, A brilliant passage for the infallible Flame Is driven through gross walls of nerve and brain, A Splendour presses or a Power breaks through, Earth’s great dull barrier (physical mind) is removed awhile, The inconscient seal is lifted from our eyes And we grow vessels of creative might.” Savitri-108 “A Nature lifted by a larger breath Plastic and passive to all-shaping Fire, Answers the flaming Godhead’s casual touch:” Savitri-112 “The spirit in a finite ignorant world Must rescue so its prisoned consciousness Forced out in little jets at quivering points From the Inconscient’s sealed infinitude. Then slowly it gathers mass, looks up at Light.” Savitri-140 “A new life dawns, he looks out from vistas wide; The Spirit’s breath moves him but soon retires: His strength was not made to hold that puissant guest.” Savitri-165 “In this investiture of fleshly life A soul that is a spark of God survives And sometimes it breaks through the sordid screen And kindles a fire that makes us half-divine.” Savitri-169 “It (child Soul) can only near and touch, it cannot hold;” Savitri-179 “Only they knew what Mind could take and build Out of the secret Supermind’s huge store.” Savitri-187 “There all could enter but none stay for long.” Savitri-206 “A little gift comes from the Immensitudes, But measureless to life its gain of joy;” Savitri-237 “A half-intuition purpled in its sense; It threw the lightning’s fork and hit the unseen. Savitri-249 “A free and divine incident no more At each moment willed or adventure of the soul, It lengthened a fate-bound mysterious chain, A line foreseen of an immutable plan, One step more in Necessity’s long march.” Savitri-267 “Awakened by the touch of the Unseen, Deserting the boundary of things achieved, Aspired the strong discoverer, tireless Thought, Revealing at each step a luminous world.” Savitri-277 “The light his soul had brought his mind has lost; All he has learned is soon again in doubt; A sun to him seems the shadow of his thoughts, Then all is shadow again and nothing true:” Savitri-337 “His transience trembles with the Eternal’s touch,” Savitri-339 “Earth keeps for man some short and perfect hours” Savitri-421 “A glimpse or flashes came, the Presence was hid.” Savitri-470 “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 genius too receives from some high fount Concealed in a supernal secrecy The work that gives him an immortal name.” Savitri-542 “Night felt assailed her heavy sombre reign; The splendour of some bright eternity Threatened with this faint beam of wandering Truth (Subconscient transformation) Her empire of the everlasting Nought.” Savitri-585 “There man can visit but there he cannot live.” Savitri-659 “A changed earth-nature felt the breath of peace.” Savitri-672 “Heaven’s light visits sometimes the mind of earth; Its thoughts burn in her sky like lonely stars; In her heart there move celestial seekings soft And beautiful like fluttering wings of birds, Visions of joy that she can never win Traverse the fading mirror of her dreams. Faint seeds of light and bliss bear sorrowful flowers,” Savitri-688 Savitri book confirms that all can open themselves towards a brief touch of Divine Force and receive its Grace and this helps in the flowering of existing life immensely. This brief touch can be repeated with our awareness and its intensity can be multiplied by purification and transformation of our untransformed vessel. The Life Divine confirms that Intuition is a flash of lightening⁴¹ and ‘the limitation of the Intuition as compared with the Supermind is that it sees things by flashes, point by point, not as a whole.’⁴ ¹ What we regard as genius in human beings is those of us who are open in their being to these higher intimations…so the more one can be open to these higher planes of consciousness and receive these inspirations without sullying them with their physical mind, the greater is the ability to manifest new and greater Truths or ‘thought fulfilled by some great word’… (Savitri-573) It shows that anyone can be a genius if they can open themselves to these higher planes. Before one is established in higher planes of Psychic and Spiritual Consciousness, his consciousness will undulate between gunas and gunatita state and this will lead to brief Spiritual experience and a brief divine manifestation. After Savitri was established in the Supramental Consciousness of ‘endless lights,’ ‘Her being’s spaces quivered with its touch.’³⁸ During Savitri’s journey with Death in the Inconscient plane, it is described her contact with bright eternity will threaten the darkness of the inconscient sheath with ‘faint beam of wandering truth.’³⁹ A touch of brief Divine Force cannot transform life, it can only give birth to new manifestations, new hope and joy. Or what the Death God said to moderate humanity, ‘Accept the brief light that falls upon thy days.’⁴⁰ The above Soul slaying truth is met by The Mother’s Soul saving truth, which gives us this hope that ‘One moment of conscious communion with the Divine can shatter all resistance, however powerful it may be.’⁵⁰ “But the supramental change in its process carries us into less explored regions; it initiates a vision of heights of consciousness which have indeed been glimpsed and visited, but have yet to be discovered and mapped in their completeness.”⁵⁴ Uninterrupted Psychic Transformation or Constant Change through Essential Concentration: - “In hands sustained by a transfiguring Might He caught up lightly like a giant’s bow Left slumbering in a sealed and secret cave The powers that sleep unused in man within.” Savitri-26 “A constant lodging in the Eternal’s realm,” Savitri-36 “Apotheosised, transfigured by wisdom’s touch, Her days became a luminous sacrifice; An immortal moth in happy and endless fire, She burned in his sweet intolerable blaze.” Savitri-125 “Or Beauty’s touch transfiguring heart and sense,” Saviri-195 “A greater Mind may see a greater Truth, Or we may find when all the rest has failed Hid in ourselves the key of perfect change.” Savitri-256 “Makes ever new her body to his eyes,” Savitri-275 “Into a constant heaven felt always here.” Savitri-277 “Ever they change and changing ever grow,” Savitri-294 “Towards the end which ever begins again,” Savitri-295 “There substance was a resonant harp of self, A net for constant lightnings of the spirit,” Savitri-328-29 “And keeps for ever new, yet still the same,” Savitri-351 “Earth must transform herself and equal Heaven Or Heaven descend into earth’s mortal state. But for such vast spiritual change to be, Out of the mystic cavern in man’s heart The heavenly Psyche must put off her veil And step into common nature’s crowded rooms And stand uncovered in that nature’s front And rule its thoughts and fill the body and life.” Savitri-486 “A divine Puissance then takes Nature’s place And pushes the movements of our body and mind; Possessor of our passionate hopes and dreams, The beloved despot of our thoughts and acts, She streams into us with her unbound force, Into mortal limbs the Immortal’s rapture and power. An inner law of beauty shapes our lives;” Savitri-530 “Although her kingdom of marvellous change within Remained unspoken in her secret breast, All that lived round her felt its magic’s charm: The trees’ rustling voices told it to the winds, Flowers spoke in ardent hues an unknown joy, The birds’ carolling became a canticle, The beasts forgot their strife and lived at ease.” Savitri-532 “A thaumaturgist sat in her heart’s deep, Compelled the forward stride, the upward look, Till wonder leaped into the illumined breast And life grew marvellous with transfiguring hope.” Savitri-539 “To first desire and her white soul transfigured,” Savitri-604 Our subtle body is gradually formed and takes concrete form around the Psychic being in successive lives. When our subtle body is sufficiently solidified around the Psychic being through successive Soul births or we throw our waking mind into a state of passivity which liberates the subliminal Self and we shift our centre of living permanently from the surface mind or surface physical self to the inner mind, inner life, subtle body and inner Psychic being; it is there we experience a constant change of ceaseless miraculous progress in our different subtle sheaths and the gross physical sheath experiences a constant breaking of the thought, life and action of the bound Nature or Divine Shakti endlessly unfolds the endless truth in our subtle body. This ‘persistent thrill of a transfiguring touch’³⁵ to change inert black Subconscient is due to the constant inter-penetration of Superconscient force through descending layers of multiple subtle worlds or due to intermittent lightning stroke of the highest Spirit. Therefore, the surface Nature receiving intimations from inner beings is not sufficient transformation and one must cease to be surface personality and become the true Psychic Personality. It exposes every movement, every nook and corner of Nature, thought, will and emotion to the Truth Light. Thus, Nature prepares for every kind of Spiritual experience. The Psychic training is the energising of the Psychic sheath in the heart by opening the Psychic being and leading towards the emergence of new faculty of law of consecration, awareness of the true motive of life, knowledge of the past, present and future, limitless expansion of Consciousness to arrive at universality. Psychic opening draws one towards the immortal life, ever progressive change, unbroken continuity in the world of forms, meets the Immanent God dwelling in each form. The true Psychic Soul is the flame of the Godhead, always alight within us, inextinguishable even by that dense unconsciousness which obscures our outward life. It is the flame born out of the luminous Divine inhabitant of the Ignorance, grows in it till it is able to turn the being towards the Knowledge of Self and the Divine, towards the supreme Truth, the supreme Good, the Divine heights and largeness. Our true Soul is a pure power of light, love, joy, beauty and harmony. It is the individual Soul, the Chaitya Purusha , supporting Mind, Life and Body and standing behind the subtle mental, vital and physical being, watching and profiting by their development in us. This inmost Psychic entity puts forward a Psychic personality which flowers as the saint, the sage and the seer and it changes, grows and develops from life to life; for this is also the traveller from birth to death and from death to birth and our nature is its manifold changing robe. Essential concentration is defined as the entire self-absorption in the Self of being for unfolding of many miracled Consciousness and these experiences keep ever new the thrill that created this world. It is also exclusive in nature, but this concentration is more dynamic and less fragmentary. Through the essential concentration, the opening towards Truth-Light is easily accessible. The Sun of Supramental light falls indirectly on the subtle body, passing through intermediary sheaths of over mind, intuitive mind, illumined mind and higher mind or Supramental light falls indirectly on the gross body after passing through the seven subtle sheaths of ‘seven immortal earths’³¹ of which the first three are subtle mind, subtle vital and subtle physical. Essential concentration helps in building the subtle body from its fluid state to a concrete state around the Psychic Being and universalises the subtle body. The Great Spiritual Transformation or High Intense Change due to Multiple Concentration: - “Spiritual that can make all things divine.” Savitri-16 “Always the power poured back like sudden rain, Or slowly in his breast a presence grew; It clambered back to some remembered height Or soared above the peak from which it fell.” Savitri-35 “In moments when the inner lamps are lit (Psychic being) And the life’s cherished guests are left outside, Our spirit sits alone and speaks to its gulfs. (Spiritual being) A wider consciousness opens then its doors; Invading from spiritual silences A ray of the timeless Glory stoops awhile To commune with our seized illumined clay And leaves its huge white stamp upon our lives.” Savitri-47-48 “These signs are native to a larger self That lives within us by ourselves unseen; Only sometimes a holier influence comes, A tide of mightier surgings bears our lives And a diviner Presence moves the soul; Or through the earthly coverings something breaks, A grace and beauty of spiritual light, The murmuring tongue of a celestial fire.” Savitri-48 “And earth grow unexpectedly divine.” Savitri-55 “The Maker shall recast us and impose A plan of godhead on the mortal’s mould Lifting our finite minds to his infinite, Touching the moment with eternity. This transfiguration is earth’s due to heaven:” Savitri-67 “Mind can suspend or change earth’s concrete law.” Savitri-84 “There in the slumber of the cosmic Will He saw the secret key of Nature’s change.” Savitri-231 “Transfigured were the fixed schemes of reasoning Thought.” Savitri-232 “His gates to the world were swept with seas of light.” Savitri-236 “A Being lived, a Presence and a Power, A single Person who was himself and all And cherished Nature’s sweet and dangerous throbs Transfigured into beats divine and pure.” Savitri-291 “Out of the neutral silence of his soul He passed to its fields of puissance and of calm And saw the Powers that stand above the world, (the various Emanations of the Divine Mother) Traversed the realms of the supreme Idea And sought the summit of created things And the almighty source of cosmic change.” Savitri-298 “And one great act unlock the doors of Fate.” Savitri-345 “One shall descend and break the iron Law, Change Nature’s doom by lone Spirit’s power.” Savitri-346 “Your life a changeful mould for growing gods… Authors of earth’s high change, to you it is given” Savitri-370 “Her spirit stretched measureless in strength divine,” Savitri-473 “The Immobile stands behind each daily act, A background of the movement and the scene, Upholding creation on its might and calm And change on the Immutable’s deathless poise.” Savitri-662 “Yet felt in her illimitable change.” Savitri-715 “What high change is in thee, O Savitri? Bright” Savitri-718 In this Spiritual evolution, each Soul has to find his own Spiritual way and has to come out of this inferior existence of the three gunas . Slow change cannot change ordinary destiny into Spiritual destiny and in the Spiritual path one has to accomplish much that has still to be done, consciousness has to be heightened and widened immeasurably and there must be self-affirmation of Spirit in the material life. Spiritual change invites the descent of higher Light, Knowledge, Love, Power, Force and Purity into the lower recesses of subtle mind, subtle life and subtle body. This Spiritual transformation complements the Psychic transformation of Nature and helps build the subliminal sheaths and opens the passage for causal body formation. Complete Spiritual transformation is gained by a permanent ascent of Soul to the highest Consciousness and a permanent descent of the Divine Shakti into the lower nature. With the expansion of subtle physical, subtle vital and subtle mental sheath, the consciousness is universalised and one feels the whole universe is within him and enters the greater creation, action and ananda of universal proportion. This global consciousness includes coexistence of both static being of Purusha and dynamic action of Prakriti, the soul and its instruments, the Self and the dynamisms of the Self-Power, atmashakti: it can then embrace its manifestation with a larger Consciousness free from the previous Nature’s limitation and oblivion of the indwelling Spirit. Multiple Concentration is a greater concentration or self-absorption in the universalised body for greater world action. It functions within the boundaries of Ignorance and its workings of the highest Divine faculties are exclusive in nature in order to create global over mental awareness. In the Cosmic Consciousness, the multiple concentrations become active and all contraries are here true and retain their unity and harmony. In this Consciousness, one feels the universe as his body, life as his drama of vast universal stage, mind as a single innumerable look upon himself and all that he becomes, Soul as the living body of God. The Divine Love, Ananda, Peace, Knowledge, Will, Power and Truth from the Overmental plane work separately on the earth nature in order to transform it. Whereas in Integral concentration the above mentioned Divine faculties coexist and the original Divine formula of Existence, Consciousness and Bliss cannot be separated from its integral functioning. So we conclude that great transformations are merely the results of a change of higher states of Consciousness. Here the cells experience themselves as eternal and everlasting, live in an inner peace and harmony and feel free from all kinds of disorder and friction that causes wear and tear. Comprehensive Supramental Transformation or Total Change through Integral Concentration: - “It bore the stroke of That which kills and saves” (Savitri’s heart bore the stroke of Supramental energy that slayed falsehood and saved the truth.) Savitri-20 “All the world’s values changed heightening life’s aim;” Savitri-42 “All’s miracle here and can by miracle change.” Savitri-85 “Where all seems sure and, even when changed, the same,” Savitri-69 “And when that greater Self comes sea-like down To fill this image of our transience, All shall be captured by delight transformed.” Savitri-171 “An incense floated in the quivering air, A mystic happiness trembled in the breast As if the invisible Beloved had come Assuming the sudden loveliness of a face And close glad hands could seize his fugitive feet And the world change with the beauty of a smile.” Savitri-290 “And the almighty source of cosmic change.” Savitri-298 “All he had been and all towards which he grew Must now be left behind or else transform Into a self of That which has no name.” Savitri-307 “A Power that lives upon the heights must act, Bring into life’s closed room the Immortal’s air And fill the finite with the Infinite.” Savitri-316 “All that denies must be torn out and slain And crushed the many longings for whose sake We lose the One for whom our lives were made.” (All that denies Supramental energy and many longings of desires must be slain if we do not want to lose the One Divine.) Savitri-316 “Their tread one day shall change the suffering earth” Savitri-344 “All underwent a high celestial change:” Savitri-529 “A Force descended trailing endless lights; Linking Time’s seconds to infinity, Illimitably it girt the earth and her: It sank into her soul and she was changed.” Savitri-573 “Thou shalt bear all things that all things may change,” Savitri-700 “The supermind shall be his nature’s fount, The Eternal’s truth shall mould his thoughts and acts, The Eternal’s truth shall be his light and guide. All then shall change, a magic order come Overtopping this mechanical universe.” Savitri-706 In most individuals, the causal body is not yet formed and like the subtle body, this causal body takes shape with great difficulty from its crude or fluid state to its concrete shape through prolonged infiltration of Divine Force from Supreme Self to the Superconscient Self and the Subliminal Self. The causal body is the source and it holds both the subtle and gross bodies. The formation of a causal body begins with the individual whose subtle body is sufficiently developed and universalised. When the individual’s centre of living begins to undulate between Spiritual Self and Supramental Self, during that period the experience of ‘comprehensive change’ is generally realised. When the centre of living is permanently shifted from the Spiritual Self to the Supramental Self, one is established in Integral Concentration or what we call as Supramental Consciousness. In the Integral Concentration, there is coexistence of the four orders of changes, which are constant change, high change, total change and instantaneous change. Total change is the Soul and Nature’s climb towards God’s identity and it is the consequence of swift transformation through many-sided infiltrations of Divine force to the mind, life, body, Subconscient and Inconscient. The four active parts of Nature that need transformation are ‘the understanding, the heart, the prana and the body.’⁵³ When one lives in the causal body, the consciousness is elevated to the stage of integral concentration, and the comprehensive transformation resumes action. The triple formula of the comprehensive Supermind is, “Brahman is in all things, all things are in Brahman , all things are Brahman .”¹¹ The three poises of Supermind is, “the first founds the inalienable unity of things, the second modifies that unity so as to support the manifestation of the Many in One and One in Many; the third further modifies so as to support the evolution of diversified individuality which by the action of Ignorance, becomes in us at a lower level the illusion of the separate ego.”¹² “The Self becoming all existences is the basis of our oneness with all; the self-containing all existences is the basis of our oneness in difference; the Self inhabiting all is the basis of our individuality in the universal.”¹³ Integral concentration is comprehensive because due to its intervention, transformation action simultaneously takes place in Supreme self, Superconscient self, Universal self, Subliminal self, Surface physical self, Subconscient self and Inconscient self and all these worlds were colonies possessed by the Divine Mother for Her Divine action. ‘An ocean of untrembling virgin fire’¹⁴ from the Supreme self invades all the above worlds, and that is why a total change expected is practicable due to its all-inclusive concentration. An integral concentration is the basis of an entire harmonisation of life through the total transformation, unification, integration of the Being and Nature and there would be no further need of a slow evolution counting many millennia for each step, the halting and difficult evolution operated by Nature in the past in the unconscious creatures of the Ignorance. Instantaneous Total Change and Cellular Transformation: - “Then came the abrupt transcendent miracle:” Savitri-25 “Achieve perfection by the magic throb” Savitri-112 “And could in a moment dangerously change.” Savitri-206 “It saw unrealised aims as instant fate And chose the precipice for its leap to heaven.” Savitri-248 “And the world change with the beauty of a smile.” Savitri-290 “Even a brief nearness has reshaped my life” Savitri-406 “Because of change within me by thy look.” Savitri-408 “Then with a magic transformation’s speed They rushed into each other and grew one” Savitri-527 “One whom her (Savitri’s) soul had faced as Death and Night A sum of all sweetness gathered into his limbs And blinded her heart to the beauty of the suns. Transfigured was the formidable shape.” Savitri-678-79 "Break into eternity thy mortal mould; Melt, lightning, into thy invisible flame!" Savitri-691 “And this the magic of our golden change,” Savitri-724 “If even one very small aggregate of cells could succeed in having the complete experience of transformation right to the end, that would be more effective than great upheavals – much, much more effective. But it's more difficult. Much more difficult. And it doesn't cause big dazzling "events"…”³⁷ The Mother “With a bit of reflection it's easy to understand: if it were a question of stopping something and starting something ELSE, it might be done rather rapidly. But to keep a body alive (to keep it functioning) and AT THE SAME TIME have enough of a new functioning so that it stays alive, and then a transformation – that makes a very difficult combination to realize. I am fully aware of it, fully aware ... of the immense amount of time that's needed for this to be done without catastrophe. Above all, of course, when we come to the heart: to replace the heart with the center of Power, a formidable, dynamic power! (Mother laughs) At what precise MOMENT are you going to eliminate the circulation and throw in the Force! It is ... it's difficult.”⁴⁴ The Mother "It's no use if the thought does it (consecration), if the psychic consciousness, EVEN THE PHYSICAL CONSCIOUSNESS, does it: it must be the cells that do it. So the one who does it in the thought says, "Here, I give myself to the Divine, I am ready for anything, I am in a state of perfect equality, and still I am ill! So what am I to believe?" That's not the point. In order to have an instantaneous action HERE ("instantaneous," meaning what looks like a miracle, which isn't a miracle at all), there should instantaneously be, wherever a disorder has occurred for some reason or other, this: "Lord – Lord, this is You; Lord, we are You; Lord, You are here" – everything flies away. A sensation, an attitude – instantaneously, hup! it's over. I have had hundreds upon hundreds of experiences like that. And the state – the general state of the consciousness – is exactly the same, always like this (immobile gesture, palms offered to the Heights), in a sort of conscious bliss of: "Let Your Will be done." But that's no use, it doesn't act HERE – it must happen HERE (Mother touches her body)."⁵⁵ The Mother Cellular transformation begins when the consciousness begins to undulate in between the causal body and gross body or there is intermingling of Supramental Consciousness and Earth Consciousness, where the body learns the lesson to change the state of living from ordinary imperfect mortal state to immutable imperishable perfect state, instantly giving the impression of coexistence of perfection and imperfection. In integral concentration or when the body’s ‘entire consciousness is exclusively centred on the Divine, it no longer feels its suffering;’²⁶ cells are completely free from the mortal law of death, decay, disease, accident and disharmony. The cells’ age-long habit to cling to mortal law or ‘DOUBT in the cells’²⁷ towards Divine Presence through physical mind is the cause of all physical disorder and is the chief obstacle to the permeation of Supramental force. The constitutional change of cells by transformation of the physical mind or infusing into them the certitude of the Divine, leads them instantly to a deathless harmony and order. This transformation is considered the ‘last and mightiest’¹ ⁵ where ‘even the life of flesh and nerve was changed.’¹⁵ The ideal attitude towards Time is to develop endless patience, which draws one towards ‘Truth’s last epitome’⁵ where the change expected is an abrupt transcendent miracle. Here one arrives at the brink of vertical time, where the law of horizontal time and the law of gradual slow evolutionary change are superseded. To the ordinary consciousness, time is horizontal and it moves everything towards slow change. This slow change binds the Soul and is the cause of our inevitable doom. With the growth of consciousness, one becomes quiet and still within, time goes faster and at the highest consciousness of Integral concentration one feels the natural need of silence and contemplative immobility. One enters a Timeless state where everything exists in all eternity and one can live indefinitely without the friction of time. It is only in this vertical time, the change expected is no longer gradual, but it is radical, instantaneous and irreversible. The problem could disappear as pointed out by the Mother , “If the supreme Consciousness truly took possession of the cells and made them live, act, move, like that, so they had the sense of the Omnipotence taking hold of them... This seems to be the only solution.”²⁹ Subconscient and Inconscient Transformation: “The persistent thrill of a transfiguring touch Persuaded the inert black quietude And beauty and wonder disturbed the fields of God.” Savitri-3 “A lightning from the heights on our abyss.” Savitri-14 “With the Light that dwells near the dark end of things,” Savitri-60 “For the key is hid and by the Inconscient kept; The secret God beneath the threshold dwells.” Savitri-68 “The secret crawl of consciousness to light Through a fertile slime of lust and battening sense, Beneath the body’s crust of thickened self A tardy fervent working in the dark, The turbid yeast of Nature’s passionate change, Ferment of the soul’s creation out of mire.” Savitri-138 “A cave of darkness guards the eternal Light.” Savitri-305 “Threatened with this faint beam of wandering Truth” (Threatened falsehood with) Savitri-585 “Its faint infiltration drilled the blind deaf mass;” Savitri-601 “A mystic slow transfiguration works.” Savitri-632 “I quiver no more with the assault of grief; A mighty calmness seated deep within Has occupied my body and my sense: It takes the world’s grief and transmutes to strength, It makes the world’s joy one with the joy of God. My love eternal sits throned on God’s calm; For Love must soar beyond the very heavens And find its secret sense ineffable; It must change its human ways to ways divine, Yet keep its sovereignty of earthly bliss.” Savitri-633 “It (Supramentalised Psychic Being) sees and feels the one Heart beat in all, It feels the high Transcendent’s sunlike hands, It sees the cosmic Spirit at its work; In the dim Night it lies alone with God.” Savitri-635 If we recognise the Subconscient transformation, we have to accept the discords of existence in the line as indicated in the Gita. "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. ”⁵¹ The Mother also confirms, ‘"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.”⁵² The objective of integral Yoga is to establish the flashes and short-lived revelation of the Divine Presence, Divine Consciousness, Divine Wisdom, Divine Peace, Divine Love, Ananda , and Beauty through Subconscient transformation. The Divine Will is advancing step by step through continuous slow infiltration of Divine Force to realise this established end. If a conscious individual knows how to move the Consciousness which may be either Divine Will or Knowledge or Love, he can experience the Divine descent freely in the jail, forest, crowd, war field, mart, work field, ‘wayside act’ and common day-today life without interruption. Finally, any occasion, external event and not limiting oneself to any specialised self-discipline can be utilised as a means of movement of this highest Divine Consciousness. Recapitulation: “In the final analysis, everything obviously depends upon the Supreme Will because, if one looks deeply enough into the question, every physical laws and resistances are nothing for Him. But this kind of direct intervention takes place only at the extreme limit; if His Will is to be expressed in opposition, as it were, to the whole set of laws governing the Manifestation —well, that only comes… at the very last second. Sri Aurobindo has expressed this so well in Savitri , so well! At least three times in the book He has expressed this Will that abolishes all established laws, all of them, and all the consequences of these laws (of rigidity), the whole formidable colossus of the Manifestation, so that in the face of it all, That can express itself—and this takes place at the very last… ‘second’ (Probably the Mother means this line from Savitri: “To conquer or fail on a last desperate verge,” Savitri-461) so to speak, at the extreme limit of possibility.”¹ The Mother The intervention of this Supreme Will, generally takes place when the following four conditions co-exist, which is the normal state of Integral concentration. The first condition of absolute surrender gives us the right to live in His absolute Supramental and Bliss Presence. The second condition of exclusive self-opening towards His supreme Influence draws our cells towards supreme Ananda and life towards the all-containing and all-ruling consciousness. The third condition is of continuous and automatic acceptance of the Truth or Truth-Light that can strike earth’s massive roots of Inconscient trance and awaken in them the miracle of Divine Presence. This Truth shall be the leader of life and overrules the thought, speech, act and our individual fixed destiny. The fourth is that of continuous and automatic rejection and destruction of falsehood that is invading from the surrounding world and the Inconscient world in order to cloud the true state. This rejection of falsehood is Psychic and Spiritual action and destruction of falsehood is Supramental action. This is actually a war against everything, every law, every habit; that is already established in earth nature. The cells of the body aspire desperately for the truth and they cry out, “Ah, no! We have had enough of this Falsehood, enough, enough, enough! – the Truth, the Truth, the Truth...”²⁵ In exclusive concentration, essential concentration and multiple concentration we can concentrate in any one of the above four faculties to the exclusion of others, yet their degrees and intensities of concentration vary and intensify with the evolution of higher faculties of concentration. Each concentration brings down Divine grace and prepares the field of descent of Supreme Grace¹⁷ and stabilisation of all-inclusive integral Concentration. When The Mother said, “At least three times in the (Savitri) book Sri Aurobindo has expressed this Will,”¹ this draws our interest to search where actually Sri Aurobindo discussed the issue. The following lines require our attention as these experiences are concerned with earth’s total reversal of the past which “takes place at the very last… ‘second’ so to speak, at the extreme limit of possibility.”¹ “If once it met the intense original Flame, An answering touch might shatter all measures made And earth sink down with the weight of the Infinite.” Savitri-18 “Overpowered were earth and Nature’s obsolete rule; The python coils of the restricting Law Could not restrain the swift arisen God: Abolished were the scripts of destiny.” Savitri-82 “A touch can alter the fixed front of Fate. A sudden turn can come, a road appear. A greater Mind, may see a greater Truth, Or we may find when all the rest has failed Hid in ourselves the key of perfect change.” Savitri-256 “A fiery stillness wakes the slumbering cells, A passion of the flesh becoming spirit, And marvellously is fulfilled at last The miracle for which our life was made.” Savitri-278 “At the head she stands of birth and toil and fate, In their slow round the cycles turn to her call; Alone her hands can change Time’s dragon base... The Might of all that never yet came down...” Savitri-314 “Awake not the immeasurable descent, Speak not my secret name to hostile Time; Man is too weak to bear the Infinite’s weight. Truth born too soon might break the imperfect earth.” Savitri-335 “Omnipotence, girdle with the power of God Movements and moments of a mortal will, Pack with the eternal might one human hour And with one gesture change all future time.” Savitri-345 “A Magician’s formulas have made Matter’s laws... All here can change if the Magician choose. If human will could be made one with God’s, If human thought could echo the thoughts of God, Man might be all-knowing and omnipotent... Then is he a miracle doing miracles.” Savitri-457-58 “All now is changed, yet all is still the same. Lo, we have looked upon the face of God, Our life has opened with divinity. We have borne identity with the Supreme And known his meaning in our mortal lives.” Savitri-719 Our All life is designed for the attainment of the ultimate aim of physical immortality through cellular transformation. There are rare moments in earth’s history, when the fragments of the Supreme Will have intervened in order to destroy old systems and create a new order. We are concerned with universal changes that will sweep ahead the whole race. For such a change to be practicable we have to begin our slow-paced individualised growth from the Subconscient domain. In our search of the mystery of the inner world we come across the miracle of constant change where our true Self becomes the leader of life and it bridges the gulf between the Superconscient Sheath and Inconscient Sheath. In the same inner journey when we arrive at a point where the intensity of the Divine Force, that is constantly descending, becomes high enough to generate the sense of a miracle. This miraculous change is generally noticed in our outer nature. But when the manifold Divine forces capture the body, life and mind from all sides, then we are at the verge of experiencing a total change. This total change is responsible for the entire illumination of the Inconscient Sheath. These are the stages of preparation through which humanity will arrive at the last point where ‘it reaches the miraculous instantaneous of the supreme divine Transformation.’¹⁶ This is the most radical change, which has been envisaged in the integral Yoga. An individual’s destiny is decreed for cellular transformation if he experiences ‘the dire delight that could shatter mortal flesh.’¹⁸ Mere men can open themselves to this high Spiritual law either by evolutionary nisus of Nature or by revolutionary individual effort by developing two faculties patiently without any haste; firstly, one should learn the lesson of bearing firmly the contact of pain and pleasure and arrive at indefinite capacity to endure the physical suffering and secondly the exceeding bliss born out of the touch of the Brahman through annulment of the mind must be repeated to the proportion of full possession of the Brahman , the All Delight. The cellular transformation of one body or The Mother’s body can repeat itself in endless bodies through infiltration of Divine Force ‘all the time, everywhere, in a minuscule, infinitesimal way.’²⁸ This infiltration is a part of Nature’s voluntary general action all over the earth to replace falsehood by Light, in her search for perfection and true solution of the problem of Life. OM TAT SAT References: - 1: The Mother’s Agenda-2/262, 2: “Repeating the marvel of the first descent,” Savitri-14, 3: “A repetition of God’s first delight” Savitri-38, 4: Savitri-44, 5: Savitri-198, 6: Savitri-135, 7: Savitri-225, 8: Savitri-220, 9: Savitri-255, 10: Savitri-329, 11: CWSA-21/The Life Divine/p-139, 12: CWSA-21/The Life Divine/p-145, 13: CWSA-21/The Life Divine/p-154, 14: Savitri-16, 15: Savitri-318, 16: CWSA-23/The Synthesis of Yoga/p-68, 17: “But Sri Aurobindo said that if the divine Consciousness, the divine Power, the divine Love, the Truth, were to manifest on earth too rapidly, the earth would be dissolved!” The Mother’s Agenda-8/p-370. 18: Savitri-237, 19: The Mother-57, 20: The Mother-62, 21: The Mother’s Agenda-11/p-62, 22: “This character of our actually realised being and therefore our Yoga imposes on us certain limitations and primary difficulties which can only be overcome by (1) divine help or (2) an arduous practice, and in reality (3) only by the combination of both these aids.” CWSA/23/The Synthesis of Yoga/p-392, 23: Savitri-706, 24: “Outlined by the pressure of this new descent” Savitri-354, 25: The Mother’s Agenda-5/p-60, 26: The Mother’s Agenda-5/p-110, 27: The Mother’s Agenda-5/p-116, 28: The Mother’s Agenda-5/p-95, 29: The Mother’s Agenda-5/p-204, 30: The Mother’s Agenda-5/p-207, 31: Savitri-672, 32: Savitri-689, 33: CWSA-23/The Synthesis of Yoga/p-879-80, 34: Savitri-456, 35: Savitri-3, 36: The Mother’s Agenda/25.03.1964, 37: The Mother’s Agenda/25th November 1965, 38: Savitri-573, 39: Savitri-585, 40: Savitri-620, 41: “Intuition sees the truth of things by a direct inner contact, not like the ordinary mental intelligence by seeking and reaching out for indirect contacts through the senses etc. But the limitation of the Intuition as compared with the Supermind is that it sees things by flashes, point by point, not as a whole. Also in coming into the mind it gets mixed with the mental movement and forms a kind of intuitive-mind activity which is not the pure truth, but something in between the higher Truth and the mental seeking. It can lead the consciousness through a sort of transitional stage and that is practically its function.” CWSA-28/Letters on Yoga-I/p-159, “If we accept the Vedic image of the Sun of Truth, — an image which in this experience becomes a reality, — we may compare the action of the Higher Mind to a composed and steady sunshine, the energy of the Illumined Mind beyond it to an outpouring of massive lightnings of flaming sun-stuff. Still beyond can be met a yet greater power of the Truth-Force, an intimate and exact Truth-vision, Truth-thought, Truth-sense, Truth-feeling, Truth- action, to which we can give in a special sense the name of Intuition;…” CWSA-21/The Life Divine/p-292, “Intuition especially with its penetrative lightning flashes of truth lighting up local points and stretches of country in our consciousness, which can bring the concealed truth of things nearer to our comprehension, and, by opening ourselves more widely first in the inner being and then as a result in the outer surface self also to the messages of these higher ranges of consciousness, by growing into them, we can become ourselves also intuitive and overmental beings, not limited by the intellect and sense, but capable of a more universal comprehension and a direct touch of truth in its very self and body.” CWSA-21/The Life Divine/p-303, “It is when the consciousness of the subject meets with the conscious- ness in the object, penetrates it and sees, feels or vibrates with the truth of what it contacts, that the intuition leaps out like a spark or lightning-flash from the shock of the meeting; or when the consciousness, even without any such meeting, looks into itself and feels directly and intimately the truth or the truths that are there or so contacts the hidden forces behind appearances, then also there is the outbreak of an intuitive light; or, again, when the consciousness meets the Supreme Reality or the spiritual reality of things and beings and has a contactual union with it, then the spark, the flash or the blaze of intimate truth-perception is lit in its depths.” CWSA-22/The Life Divine/p-981, “…but on that higher level to which it (Intuition) is native its light is unmixed and therefore entirely and purely veridical, and its rays are not separated but connected or massed together in a play of waves of what might almost be called in the Sanskrit poetic figure a sea or mass of “stable lightnings”. When this original or native Intuition begins to descend into us in answer to an ascension of our consciousness to its level or as a result of our finding of a clear way of communication with it, it may continue to come as a play of lightning-flashes, isolated or in constant action; but at this stage the judgment of reason becomes quite inapplicable, it can only act as an observer or registrar under- standing or recording the more luminous intimations, judgments and discriminations of the higher power.” CWSA-22/The Life Divine/p-983, 42: TMCW-16/250, 43: CWSA-29/Letters on Yoga-II/p-195, Sri Ramakrishna’s saying, “With the Guru’s grace all difficulties can disappear in a flash, even as agelong darkness does the moment you strike a match.” (same page of Letters on Yoga) 44: The Mother’s Agenda-03.10.1962, 45: CWSA-21/The Life Divine/p-559, 46: CWSA-22/The Life Divine/p-765-66, 47: CWSA-22/The Life Divine/p-995-996, 48: CWSA-22/The Life Divine/p-970, 49: CWSA-22/The Life Divine/p-763, 50: TMCW-16/Some Answers from the Mother/p-427, 51: CWSA-19/Essays of the Gita/p-382, 52: The Mother/TMCW-vol-14/p-227, 53: “The next necessity of perfection is to raise all the active parts of the human nature to that highest condition and working pitch of their power and capacity, sakti, at which they become capable of being divinised into true instruments of the free, perfect, spiritual and divine action. For practical purposes we may take the understanding, the heart, the prana and the body as the four members of our nature which have thus to be prepared, and we have to find the constituent terms of their perfection. Also there is the dynamical force in us (vırya) of the temperament, character and soul nature, svabhava, which makes the power of our members effective in action and gives them their type and direction; this has to be freed from its limitations, enlarged, rounded so that the whole manhood in us may become the basis of a divine manhood, when the Purusha, the real Man in us, the divine Soul, shall act fully in this human instrument and shine fully through this human vessel. To divinise the perfected nature we have to call in the divine Power or Shakti to replace our limited human energy so that this may be shaped into the image of and filled with the force of a greater infinite energy, daivı prakriti, bhagavatı sakti. This perfection will grow in the measure in which we can surrender ourselves, first, to the guidance and then to the direct action of that Power and of the Master of our being and our works to whom it belongs, and for this purpose faith is the essential, faith is the great motor-power of our being in our aspirations to perfection, — here, a faith in God and the Shakti which shall begin in the heart and understanding, but shall take possession of all our nature, all its consciousness, all its dynamic motive-force. These four things are the essentials of this second element of perfection, the full powers of the members of the instrumental nature, the perfected dynamis of the soul nature, the assumption of them into the action of the divine Power, and a perfect faith in all our members to call and support that assumption, sakti, vırya, daivı prakriti, sraddha.” CWSA-24/The Synthesis of Yoga/p-693-694, 54: CWSA-22/The Life Divine/p-953, 55: The Mother's Agenda/November 23, 1965, Download this WEB PAGE as a PDF file: "In all Yoga there are three essential objects to be attained by the seeker: (1) union or abiding contact with the Divine, (2) liberation of the soul or the Self, the Spirit, and (3) a certain change of the consciousness, the spiritual change. It is this change, which is necessary for reaching the other two objects, necessary at least to a certain degree, that is the cause of most of the struggles and difficulties; for it is not easy to accomplish it; a change of the mind, a change of the heart, a change of the habits of the will is called for and is obstinately resisted by our ignorant nature. In this Yoga a complete transformation of the nature is aimed at because that is necessary for the complete union and the complete liberation not only of the soul and the spirit but of the nature itself. It is also a Yoga of works and of the integral divine life; for that the integral transformation of nature is evidently necessary ; the union with the Divine has to carry with it a full entrance into the divine consciousness and the divine nature; there must be not only sayujya or salokya but sadrisya or, as it is called in the Gita, sadharmya . The full Yoga, Purna Yoga, means a fourfold path, a Yoga of knowledge for the mind, a Yoga of bhakti for the heart, a Yoga of works for the will and a Yoga of perfection for the whole nature. But, ordinarily, if one can follow wholeheartedly any one of these lines, one arrives at the result of all the four. For instance, by bhakti one becomes close to the Divine, becomes intensely aware of Him and arrives at knowledge, for the Divine is the Truth and the Reality; by knowing Him, says the Upanishads , one comes to know all. By bhakti also the will is led into the road of the works of love and the service of the Divine and the government of the nature and its acts by the Divine, and that is Karmayoga. By bhakti also comes spiritual change of the consciousness and the action of the nature which is the first step towards its transformation. So it is with all the other lines of the fourfold path." Sri Aurobindo CWSA-31/Letters on Yoga-IV/p-686-687 "But the integral Yoga founds itself on a conception of the spiritual being as an omnipresent existence, the fullness of which comes not essentially by a transference to other worlds or a cosmic self-extinction, but by a growth out of what we now are phenomenally into the consciousness of the omnipresent reality which we always are in the essence of our being... The conversion its action will effect is an integral conversion of our ethical being into the Truth and Right of the divine nature, of our intellectual into the illumination of divine knowledge, our emotional into the divine love and unity, our dynamic and volitional into a working of the divine power, our aesthetic into a plenary reception and a creative enjoyment of divine beauty, not excluding even in the end a divine conversion of the vital and physical being. It regards all the previous life as an involuntary and unconscious or half-conscious preparatory growing towards this change and Yoga as the voluntary and conscious effort and realisation of the change, by which all the aim of human existence in all its parts is fulfilled, even while it is transfigured ." Sri Aurobindo CWSA-24/The Synthesis of Yoga/p-621-622

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