Silence
Ripened Soul's Relationship with Child Soul
Who is a Child Soul or developing Soul? : A Child Soul is having seven fold deformations, vicaras. They are identified as hatred, disliking, scorn, repulsion, clinging, attachment and preference. He is having a profession, social duty, family obligation and religion. Sri Aurobindo proposes that they 'are natural, necessary, inevitable at a certain stage' of self development. “To revolt, to condemn, to cry out is the impulse of our unchastened and ignorant instincts. Revolt like everything else has its uses in the play and is even necessary, helpful, decreed for the divine development in its own time and stage; but the movement of an ignorant rebellion belongs to the stage of the soul’s childhood or to its raw adolescence."
Who is a Ripened or Developed Soul? : "But the sadhaka of the Karmayoga will abandon this (above attributes) also to the Lord of works. After he has made this surrender, his social impulses and judgments will, like his desires, only be used for their exhaustion or, it may be, so far as they are still necessary for a time to enable him to identify his lower mental nature with mankind in general or with any grouping of mankind in its works and hopes and aspirations. But after that brief time is over, they will be withdrawn and a divine government will alone abide. He will be identified with the Divine and with others only through the divine consciousness and not through the mental nature.” The sevenfold deformations, vicaras, are "to the Karmayogin ... a survival, a stumbling-block, a process of the Ignorance and, as he progresses, they fall away from his nature. The child-soul needs them for its growth; but they drop from an adult (Soul) in the divine culture.”
How a Developed Soul relates himself with Developing Soul?
In Savitri, we observe a considerable gulf between the feminine Avatara and Her followers, those who are destined to assist Avatara's Divine action. They are here identified as instruments and emanations.
Desperate effort of Savitri to bridge the gulf between herself and her admirers:
“A mind daring heavenly experiment,
Growing towards some largeness they felt near,
Testing the unknown’s bound with eager touch
They still were prisoned by their human grain:
They could not keep up with her tireless step;
Too small and eager for her large-paced will,
Too narrow to look with the unborn Infinite’s gaze
Their nature weary grew of things too great.” Savitri-363
“For even the close partners of her thoughts
Who could have walked the nearest to her ray,
Worshipped the power and light they felt in her
But could not match the measure of her soul.” Savitri-363
“Or longing with their self of life and flesh
They clung to her for heart’s nourishment and support:
The rest they could not see in visible light;
Vaguely they bore her inner mightiness.
Or bound by the senses and the longing heart,
Adoring with a turbid human love,
They could not grasp the mighty spirit she was
Or change by closeness to be even as she.
Some felt her with their souls and thrilled with her,
A greatness felt near yet beyond mind’s grasp;
To see her was a summons to adore,
To be near her drew a high communion’s force.” Savitri-363-364
“So men worship a god too great to know,
Too high, too vast to wear a limiting shape;
They feel a Presence and obey a might,
Adore a love whose rapture invades their breasts;
To a divine ardour quickening the heart-beats,
A law they follow greatening heart and life.
Opened to the breath is a new diviner air,
Opened to man is a freer, happier world:” Savitri-364
“Her will was puissant on their nature’s acts,
Her heart’s inexhaustible sweetness lured their hearts,
A being they loved whose bounds exceeded theirs;
Her measure they could not reach but bore her touch,
Answering with the flower’s answer to the sun
They gave themselves to her and asked no more.” Savitri-364
“They felt a godhead and obeyed a call,
Answered to her lead and did her work in the world;
Their lives, their natures moved compelled by hers
As if the truth of their own larger selves
Put on an aspect of divinity
To exalt them to a pitch beyond their earth’s.
They felt a larger future meet their walk;
She held their hands, she chose for them their paths:” Savitri-364
“Some near approached, were touched, caught fire, then failed,
Too great was her demand, too pure her force.
Thus lighting earth around her like a sun,
Yet in her inmost sky an orb aloof,
A distance severed her from those most close.” Savitri-366
A similar gulf is observed between Sri Aurobindo and His direct disciples:
The Gulf between Sri Aurobindo and His direct disciples:
“It (Savitri) heralds the Supermind.
But I had a feeling (after reading the last chapter of Savitri) he (Sri Aurobindo) had not completed his revision. When I read this, I felt it was not the end, just as when I read the last chapter of the “Yoga of Self-Perfection,” (of The Synthesis of Yoga) I felt it was not finished. He left it unfinished. And he said so. He said, “No, I will not go down to this mental level anymore.”
But in Savitri’s case… (I didn’t look after it, you know), he had around him Purani, that Chinmayi, and… (what is his name) Nirod—they all swarmed around him. So I didn’t look after Savitri. I read Savitri two years ago (1961), I had never read it before. And I am so glad! Because I read it at the time I could understand it –and I realised that none of those people had understood ONE BIT of it.” The Mother/The Mother's Agenda/13th March-1963
“The lack of receptivity of the earth and men is mostly responsible for the decision Sri Aurobindo has taken regarding his body. But one thing is certain: what has happened on the physical plane affects in no way the truth of his teaching. All that he has said is perfectly true and remains so. Time and the course of events will prove it abundantly.” 8 December 1950, The Mother/The Mother’s Centenary Works/13/p-7,
The difference between Avatar and His Instruments and Emanations and how they will be aware of their limitations and possibilities, is identified by Sri Aurobindo in the following two texts:
“The natural attitude of the psychic being is to feel itself as the child, the son of God, the Bhakta; it is a portion of the Divine, one in essence, but in the dynamics of the manifestation there is always even in identity a difference. The Jivatman, on the contrary, lives in the essence and can merge itself in identity with the Divine; but it too, the moment it presides over the dynamics of the manifestation, knows itself as one centre of the multiple Divine, not as the Parameshwara. It is important to remember this distinction; for, otherwise, if there is the least vital egoism, one may begin to think of oneself as an Avatara…” CWSA-28/Letters on Yoga/p-61, “But still the Vibhuti is not the Avatar; otherwise Arjuna, Vyasa, Ushanas would be Avatars as well as Krishna, even if in a less degree of the power of Avatarhood. The divine quality is not enough; there must be the inner consciousness of the Lord and Self governing the human nature by his divine presence. The heightening of the power of the qualities is part of the becoming, bhutagrama, (The Gita-8.19, 9.8) an ascent in the ordinary manifestation; in the Avatar there is the special manifestation, the divine birth from above, the eternal and universal Godhead descended into a form of individual humanity, atmanam srijami, (The Gita-4.7) and conscious not only behind the veil but in the outward nature.” CWSA/19/Essays on the Gita/p-161, An Avatara's outer Nature is Divinised from the birth or He is under the influence of Para-prakriti or Supreme nature from His birth, whereas an ordinary person's external life is controlled by the three Gunas of Apara-prakriti or lower Nature. By opening oneself to the Avatara's influence, one can liberate oneself from the influence of lower Nature and learn the lesson of Divine Work.
This is the injunction¹⁰⁵ issued in Savitri to the adult Soul that while experiencing swift individual Spiritual evolution, he will learn the lesson to live a life of hard toil patiently and reconcile it with slow evolving collectivity and drop all his separative identity by uniting more and more with the universal Divine. Thus, the gulf between developed and developing souls is bridged by the former becoming the slave of the latter. This also reminds us that in Earth’s Spiritual history, the gulf created between Divine Consciousness and ordinary human consciousness resulted in crucifixtion¹⁰⁶ of the Lord Christ, which is also identified as the giant Spiritual fall of the Avatar. This physical crucifixion is also repeated in the life of successive Emanations and Avatars in different manner.¹⁰⁶ A Sadhak of Integral Yoga must be well aware of the above developments and must be rightly related with the surrounding world through ‘secrecy and silence.’¹⁰⁷
There are seven guidelines issued to developed Souls, while relating themselves with developing Souls.
1: Reconcile Sankhya and Yoga (The Gita's Guideline-1): The mind is exclusive and mind will permit to pursuit of only one Yoga at a time. The Gita proposes to train the mind to develop double sincerity, through which Karma Yoga can be reconciled with Jnana Yoga. “Children (child Soul) speak of Sankhya and Yoga apart from each other, not the wise (ripened soul); if a man applies himself integrally to one, he gets the fruit of both.” The Gita-5.4, “This is the distinction made in the Gita between Sankhya and Yoga; both are necessary to an integral knowledge” CWSA-23/The Synthesis of Yoga/p-374, Integral Yoga proposes that if one is established in higher universalised Consciousness, then he can reconcile all the three Yogas of Karma, Jnana and Bhakti Yoga. “The full Yoga, Purna Yoga, means a fourfold path, a Yoga of knowledge for the mind, a Yoga of bhakti for the heart, a Yoga of works for the will and a Yoga of perfection for the whole nature. But, ordinarily, if one can follow wholeheartedly any one of these lines, one arrives at the result of all the four. For instance, by bhakti one becomes close to the Divine, becomes intensely aware of Him and arrives at knowledge, for the Divine is the Truth and the Reality; by knowing Him, says the Upanishads, one comes to know all. By bhakti also the will is led into the road of the works of love and the service of the Divine and the government of the nature and its acts by the Divine, and that is Karmayoga. By bhakti also comes spiritual change of the consciousness and the action of the nature which is the first step towards its transformation. So it is with all the other lines of the fourfold path.” Sri Aurobindo/CWSA-31/Letters on Yoga-IV/p-686-687
2: Do Not Disturb the Ignorant Child Soul (The Gita's Guideline-2): “Those who are bewildered by three modes of Nature, not knowers of the whole, let not the knowers of the whole, kritsnabinna, disturb their mental standpoint.” The Gita-3.29, “This, no doubt, is the root of the injunction imposed in the Gita (The Gita-3.29) on the man who has the knowledge not to disturb the life basis and thought basis of the ignorant; for impelled by his example but unable to comprehend the principle of his action, they would lose their own system of values without arriving at a higher foundation.”CWSA-21/The Life Divine/p-58, “Those who are bewildered by the modes, get attached to the modes and their works; dull minds, not knowers of the whole, let not the knower of the whole disturb them in their mental standpoint.” CWSA-19/Essays on the Gita/p-214,
3: Discourage premature collective activism (lokasangraha) and encouragement of Transformation of Nature: “Then there were the few—the rare individuals— who are ready to make the necessary effort to prepare themselves for the transformation and to attract the new forces, try to adapt matter, seek the means of expression and so forth. Those are ready for Sri Aurobindo’s Yoga. They are very few. There are even those who have the sense of sacrifice and are ready have a hard and difficult life, as long as it leads them or helps them towards this future transformation. But they should not, they should in no way try to influence others and make them share their own effort: that would be quite unjust – not only unjust, but extremely clumsy because it would alter the universal – or at least terrestrial – rhythm and movement, and instead of helping, it would cause conflicts and result in chaos.” The Mother Agenda/27th November, 1965, “To concentrate most on one’s own spiritual growth and experience is the first necessity of the sadhak — to be too eager to help others draws away from the inner work. There is also likely to be an overzeal and haste which clouds the discrimination and makes what help is given less effective than it should be. To grow in the spirit is the greatest help one can give to others, for then something flows out naturally to those around that helps them.” CWSA-31/Letters on Yoga-IV/p-317, “The idea of helping others is a subtle form of the ego. It is only the Divine Force that can help. One can be its instrument, but you should first learn to be a fit and egoless instrument.” CWSA-31/Letters on Yoga-IV/p-318, “The best way to help the world is to transform oneself by an integral and intensive yoga.” The Mother/TMCW-14/Words of The Mother-II/p-277, “Because men still imagine that in order to do anything useful, they must gather together in groups, it is the caricature (An exaggerated or distorted representation) of organisation…I know the conditions of the country (India). Even if one person could put himself faithfully at the disposal of the Truth, he could change the country and the world.” The Mother's Agenda/25th October 1967/19th April 1969, “Moreover, he who wants to do “intensive sadhana” must be able to isolate himself from his surroundings and, if necessary, to sit in deep meditation even on a battlefield in the midst of the roaring guns.” TMCW-14/Words of the Mother-II/p-47, “It seems to me that humanity has made some progress and the true victory must be won in life itself…You must know how to live alone with the Eternal and Infinite in the midst of all circumstances. You must know how to be free, with the Supreme as your companion, in the midst of all occupations. That is indeed the true victory.” The Mother/TMCW-3/Questions and Answers-1929/p-276,
4: Self-discipline of Speech and Writing: “For writing, even more than for speaking, if you aspire to remain in the best attitude for advancing swiftly towards the Divine, you should make it a strict rule to speak (and even more to write) only what is absolutely indispensable. It is a marvellous discipline if you follow it sincerely.” The Mother/TMCW-14/Words of the Mother-II/p-207, “Knowledge is a child with its achievements; for when it has found out something, it runs about the streets whooping and shouting; Wisdom conceals hers for a long time in a thoughtful and mighty silence.” Sri Aurobindo/CWSA-12/Essays Divine and Human /p-436, “However, one should not think that the value of spoken words depends on the nature of the subject of conversation. One can talk idly on spiritual matters just as much as on any other, and this kind of idle talk may well be one of the most dangerous. For example, the neophyte is always very eager to share with others the little he has learnt. But as he advances on the path, he becomes more and more aware that he does not know very much and that before trying to instruct others, he must be very sure of the value of what he knows, until he finally becomes wise and realises that many hours of silent concentration are needed to be able to speak usefully for a few minutes. Moreover, where inner life and spiritual effort are concerned, the use of speech should be subjected to a still more stringent rule and nothing should be said unless it is absolutely indispensable.” The Mother/TMCW-12/On Education/p-62-63, “It is always better not to listen to talks especially on so-called spiritual matters. Each one must follow his own way and the others have nothing to do with it.” The Mother/TMCW-14/p-204,
“Not inexplicable certainly; it was the condition of silence of the mind to which he (Sri Aurobindo) had come by his meditation for 3 days with Lele in Baroda and which he kept for many months and indeed always thereafter, all activity proceeding on the surface; but at that time there was no activity on the surface. Lele told him to make namaskar to the audience and wait and speech would come to him from some other source than the mind. So in fact, the speech came, and ever since all speech, writing, thought and outward activity have so come to him from the same source above the brain-mind.” Sri Aurobindo/CWSA-36//Autobiographical Notes/p-111
5: In Silence Overhead Knowledge Descends: “In Silence is wisdom” — it is in the inner silence of the mind that true knowledge can come; for the ordinary activity of the mind only creates surface ideas and representations which are not true knowledge. Speech is usually only the expression of the superficial nature — therefore to throw oneself out too much in such speech wastes the energy and prevents the inward listening which brings the word of true knowledge.” Sri Aurobindo/CWSA-29/Letters on Yoga-II/p-159, "What is the true method for studying Sri Aurobindo’s works? (The Mother's reply) The true method is to read a little at a time, with concentration, keeping the mind as silent as possible, without actively trying to understand, but turned upwards, in silence, and aspiring for the light. Understanding will come little by little....And later, in one or two years, you will read the same thing again and then you will know that the first contact had been vague and incomplete, and that true understanding comes later, after having tried to put it into practice." The Mother's Centenary Works/Vol-12/On Education/p-204, "We sat together in silence for a few minutes, enjoying the company of our soul, and we witnessed the gates of Eternity opening wide before us.... It is in silence that the soul best expresses itself.... It is in the silence of complete identification with the Divine that true understanding is obtained... With words one can at times understand, but only in silence one knows..... Silence: the condition of the being when it listens to the Divine. " The Mother's Centenary Works/Vol-14/Words of the Mother-II/p-143
6: Entire Definition of Child Soul and Adult Soul: ‘An ordinary religious teaching or philosophical doctrine is well enough satisfied to seize on certain great and vital aspects of truth and turn them into utilisable dogma and instruction, method and practice for the guidance of man in his inner life and the law and form of his action; it does not go farther, it does not open doors out of the circle of its own system, does not lead us out into some widest freedom and unimprisoned largeness. This limitation is useful and indeed for a time indispensable. Man bounded by his mind and will has need of a law and rule, a fixed system, a definite practice selective of his thought and action; he asks for the single unmistakable hewn path hedged, fixed and secure to the tread, for the limited horizons, for the enclosed resting-places.’ CWSA-19/Essays on the Gita/p-526, “It is binding on the developing (Soul) but not yet perfectly developed individual in the shape of social duty, family obligation, communal or national demand, so long as it is not in conflict with his growing sense of the higher Right. But the sadhaka of the Karmayoga will abandon this also to the Lord of works. After he has made this surrender, his social impulses and judgments will, like his desires, only be used for their exhaustion or, it may be, so far as they are still necessary for a time to enable him to identify his lower mental nature with mankind in general or with any grouping of mankind in its works and hopes and aspirations. But after that brief time is over, they will be withdrawn and a divine government will alone abide. He will be identified with the Divine and with others only through the divine consciousness and not through the mental nature.” CWSA-23/The Synthesis of Yoga/p-210-11, “Hatred and disliking and scorn and repulsion, clinging and attachment and preference (seven deformations of integral Yoga) are natural, necessary, inevitable at a certain stage: they attend upon or they help to make and maintain Nature’s choice in us. But to the Karmayogin they are a survival, a stumbling-block, a process of the Ignorance and, as he progresses, they fall away from his nature. The child-soul needs them for its growth; but they drop from an adult (Soul) in the divine culture.” CWSA-23/The Synthesis of Yoga/p-223, “To revolt, to condemn, to cry out is the impulse of our unchastened and ignorant instincts. Revolt like everything else has its uses in the play and is even necessary, helpful, decreed for the divine development in its own time and stage; but the movement of an ignorant rebellion belongs to the stage of the soul’s childhood or to its raw adolescence. The ripened soul does not condemn but seeks to understand and master, does not cry out but accepts or toils to improve and perfect, does not revolt inwardly but labours to obey and fulfil and transfigure. Therefore we shall receive all things with an equal soul from the hands of the Master. Failure we shall admit as a passage as calmly as success until the hour of the divine victory arrives. Our souls and minds and bodies will remain unshaken by acutest sorrow and suffering and pain if in the divine dispensation they come to us, unoverpowered by intensest joy and pleasure. Thus supremely balanced we shall continue steadily on our way meeting all things with an equal calm until we are ready for a more exalted status and can enter into the supreme and universal Ananda.” CWSA-23/The Synthesis of Yoga/p-225, “And in any society we should have all four types (Brahmin, Kshetriya, Vaisya and Shudra Soul Force), — even, for an example, if we create a purely productive and commercial society such as modern times have attempted, or for that matter a Shudra society of labour, of the proletariate such as attracts the most modern mind and is now being attempted in one part of Europe and advocated in others.” CWSA/19/Essays on the Gita-523, (The above message hints that disproportionate increase of proletariat in the world is a real threat to the survival human race.) “But whatever form it may take, however this grossness may be refined or toned down, whatever ethical or religious conceptions may be superadded, always the family is an essentially practical, vitalistic and economic creation. It is simply a larger vital ego, a more complex vital organism that takes up the individual and englobes him in a more effective competitive and cooperative life unit.” CWSA-25/The Human Cycle/p-161,
7: Developed Soul is free from all external standard and is guided only by Divine Will: “Especially, in proportion as the partial lights of the mind become transformed into lights of gnosis, in whatever slighter or greater degree that may happen, we feel it as a transformation of our mentality into his and more and more he (Divine) becomes the thinker and seer in us. We cease to think and see for ourselves, but think only what he wills to think for us and see only what he sees for us. And then the teacher is fulfilled in the lover; he lays hands on all our mental being to embrace and possess, to enjoy and use it.” CWSA-24/The Synthesis of Yoga/p-603, “It (the outer law of Spiritual community) is a disadvantage to the adult spirit ready to transcend the human formula because it is an external standard which seeks to impose itself on him from outside, and the condition of his perfection is that he shall grow from within and in an increasing freedom, not by the suppression but by the transcendence of his perfected individuality, not any longer by a law imposed on him that trains and disciplines his members but by the soul from within breaking through all previous forms to possess with its light and transmute his members.” CWSA-23/The Synthesis of Yoga-195, “And even if the Shastra is still a living thing and the best rule for the human average, the exceptional man, spiritual, inwardly developed, is not bound by that standard. He is called upon to go beyond the fixed line of the Shastra. For this is a rule for the guidance, control and relative perfection of the normal imperfect man and he has to go on to a more absolute perfection: this is a system of fixed dharmas and he has to learn to live in the liberty of the Spirit.” CWSA/19/Essays on the Gita-480, “But if oneness with others, oneness with truth is already the essence of the realised spiritual nature, there is no need of a law of truth or of love, — thelaw, the standard has to be imposed on us now because there is in our natural being an opposite force of separateness, a possibility of antagonism, a force of discord, ill-will, strife.” CWSA-22/The Life Divine-1033, “His life would be a movement in the steps of a spiritual liberty and largeness replacing the law of themental idea and the law of vital and physical need and desire and the compulsion of a surrounding life;his life and action would be bound by nothing else than the Divine Wisdom and Will acting on him and in him according to its Truth-consciousness.” CWSA-22/The Life Divine-1040, "An ordinary religious teaching or philosophical doctrine is well enough satisfied to seize on certain great and vital aspects of truth and turn them into utilisable dogma and instruction, method and practice for the guidance of man in his inner life and the law and form of his action; it does not go farther, it does not open doors out of the circle of its own system, does not lead us out into some widest freedom and unimprisoned largeness. This limitation is useful and indeed for a time indispensable. Man bounded by his mind and will has need of a law and rule, a fixed system, a definite practice selective of his thought and action; he asks for the single unmistakable hewn path hedged, fixed and secure to the tread, for the limited horizons, for the enclosed resting-places. It is only the strong and few who can move through freedom to freedom.” CWSA/19/Essays on the Gita/p-526-527, “But what then shall be the secure base of an action which departs both from the guidance of desire and from the normal law? For the rule of desire has an authority of its own, no longer safe or satisfactory to us as it is to the animal or as it might have been to a primitive humanity, but still, so far as it goes, founded on a very living part of our nature and fortified by its strong indications; and the law, the Shastra has behind it all the authority of long established rule, old successful sanctions and a secure past experience. But this new movement is of the nature of a powerful adventure into the unknown or partly known, a daring development and a new conquest, and what then is the clue to be followed, the guiding light on which it can depend or its strong basis in our being? The answer is that the clue and support is to be found in man’s sraddha, his faith, his will to believe, to live what he sees or thinks to be the truth of himself and of existence.” CWSA-19/Essays on the Gita/p-479-480
OM TAT SAT
References:
105: (Divine Mother said to King Aswapati)
“Accept the difficulty and godlike toil,
For the slow-paced omniscient purpose live.” Savitri-335-336,
“She (Savitri) made herself the diligent serf of all,” Savitri-470,
“Pitying our barren days; so dost thou (Savitri) serve
Even as a slave might, yet art thou beyond” Savitri-562,
“To be the master of the world would indeed be supreme felicity, if one were universally loved; but for that one would have to be at the same time the slave of all humanity.” SABCL-17/The Hour of God/p-142, “If thou canst not be the slave of all mankind, thou art not fit to be its master…” SABCL-17/The Hour of God/p-95, “A spiritual or gnostic being would feel his harmony with the whole gnostic life around him, whatever his position in the whole. According to his place in it he would know how to lead or to rule, but also how to subordinate himself; both would be to him an equal delight: for the spirit’s freedom, because it is eternal, self-existent and inalienable, can be felt as much in service and willing subordination and adjustment with other selves as in power and rule.” CWSA-22/The Life Divine/p-1069
106: “Sri Aurobindo once said (jokingly, as it were), while talking with those around him (I was there and we were talking about Christianity and the "new Christ"), he told them, "Oh, if the new Christ comes, the Church will crucify him!"” The Mother’s Agenda-October-7, 1967,
“The lack of the earth’s receptivity and the behavior of Sri Aurobindo’s disciples are largely responsible for what happened to his body. But one thing is certain: the great misfortune that has just beset us in no way affects the truth of his teaching. All he said is perfectly true and remains so. Time and the course of events will make this abundantly clear.” Feb-1951/Mother’s Agenda-Vol-1/P: 27, “… but people will never have the patience to stand it, to take care of me. The task is colossal, a herculean task; they’re nice (Mother points to the bathroom), but they’re already doing their utmost, and I can’t ask for more…. But who? Who? To ask that of the people who take care of me is almost impossible… Yes, Yes, but then everyone will think it’s …it’s the end, and they won’t take care of me anymore….” April-7/1973/Mother’s Agenda/Vol-13/P: 389-397, “That’s what made him (Sri Aurobindo’s) lose his eyesight, you know; his eyes were overstrained. I know it’s due to that, because I heard him say so. Once, they had brought him a stack of books to sign and other things and, unaware that he could be heard, he exclaimed, Oh, they want to make me blind! That’s how I knew his eyes were tired. He was indeed losing his sight. At the end, he couldn’t see a thing, he had to look at very close range.” Jan-12/1963/Mother’s Agenda/Vol-4/P-22-23, “All those who were in the courtyard below [Mother’s room] must have heard how we had to fight with Her to make Her eat a little.” [Original English] This fight over food (to mention only one) created a sharp conflict in Mother’s body; she was torn between their suggestions–“If you don’t eat, you’re going to die”-and the thrust of the Experience.” March-29/1972/The Mother’s Agenda/Vol-13/P-117
“Hard is the world-redeemer’s heavy task;
The world itself becomes his adversary,
Those he would save are his antagonists:
This world is in love with its own ignorance,
Its darkness turns away from the saviour light,
It gives the cross in payment for the crown.” Savitri-448,
“It is finished, the dread mysterious sacrifice,
Offered by God’s martyred body for the world;
Gethsemane and Calvary are his lot,
He carries the cross on which man’s soul is nailed;
His escort is the curses of the crowd;
Insult and jeer are his right’s acknowledgment;
Two thieves slain with him mock his mighty death.” Savitri-445
107: “We may say that here in India the reign of Intuition came first, intellectual Mind developing afterwards in the later philosophy and science. But in fact the mass of men at the time, it is quite evident, lived entirely on the material plane, worshipped the Godheads of material nature, sought from them entirely material objects. The effort of the Vedic mystics revealed to them the things behind through a power of inner sight and hearing and experience which was confined to a limited number of seers and sages and kept carefully secret from the mass of humanity secrecy was always insisted on by the mystics.” CWSA-28/Letters on Yoga-I/p-267,
“A still deep sea, he laughs in rolling waves;
Universal, he is all, — transcendent, none.
To man’s righteousness this is his cosmic crime,
Almighty beyond good and evil to dwell
Leaving the good to their fate in a wicked world
And evil to reign in this enormous scene.” Savitri-657,
“All person perished in its namelessness.” Savitri-308,
“Inconscient traders in bundles of contraries,
They did what in others they would persecute;
When their eyes looked upon their fellow’s vice,
An indignation flamed, a virtuous wrath;
Oblivious of their own deep-hid offence,
Moblike they stoned a neighbour caught in sin.” Savitri-209
“There is no necessity to reveal one’s plans and movements to those who have no business to know it, who are incapable of understanding or who would act as enemies or spoil all as a result of their knowledge. Secrecy is perfectly admissible and usual in spiritual matters except in special relations like that of the Shishya to the Guru. We do not let people outside know what is going on in the Ashram but we do not tell any lies about it either. Most Yogis say nothing about their spiritual experiences to others or not until long afterwards and secrecy was a general rule among the ancient Mystics. No moral or spiritual law commands us to make ourselves naked to the world or open up our hearts and minds for public inspection. Gandhi talked about secrecy being a sin but that is one of his many extravagances.” SABCL-26/On Himself/p-380,