classes ::: George_Van_Vrekhem, Integral_Yoga, chapter,
children :::
branches :::
see also :::

Instances, Classes, See Also, Object in Names
Definitions, . Quotes . - . Chapters .


object:1.02 - The Development of Sri Aurobindos Thought
book classPreparing for the Miraculous
author class:George Van Vrekhem
subject class:Integral Yoga
class:chapter


N
ow that most of the writings and recorded sayings of
Sri Aurobindo and the Mother have been published,
and with the hindsight we have of their lives, it is some-
times thought that their Work on Earth was completely
preordained. After all, they were special, being divine
incarnations, and, in the life of such beings, is not all settled
beforehand, from beginning to end and with everything in
between? Supposing this to be a given, some disciples even
wrote to Sri Aurobindo that for him the yoga must be easy,
little more than a sham. To contradict such suppositions,
Sri Aurobindo repeatedly affirmed the constant efforts he26
e l e v e n ta l k s
had to make, the battles he had to fight, and the wounds he
had to endure.
My wounds are a thousand and one,
And the Titan kings assail...
Our yoga is not a retreading of old walks, but a spirit
ual adventure, he wrote. As for the Mother and myself,
we have had to try all ways, follow all methods, to sur-
mount mountains of difficulties, a far heavier burden to
bear than you or anybody else in the Ashram or outside,
wounds to endure, ways to cleave through impenetrable
morass and desert and forest, hostile masses to conquer a
work such as, I am certain, none else had to do before us. 1
And the Mother said in 1958: It is a question of a new
creation, entirely new, with all the unforeseen events, risks
and hazards it entails a real adventure of which the goal
is certain victory, but the road to which is unknown and
must be traced step by step in the unexplored.
From A.A. Ghose to Sri Aurobindo
Sri Aurobindos outward life is now fairly well known
and can be found in every standard biography. The time he
wrote jokingly that he would have to write a book about
what he did not do in his life, to contradict the many false
rumours, is long past. We know of his fame as a classical
Cambridge scholar and a master of the English language;
we know of his years in Baroda and his study of the Indian
culture and its classical literature; and we know of his cru-
cial role as an Indian politician and freedom fighter. In all
these years Aravinda Akroyd Ghose, who would revolu-
tionize the spiritual destiny of the world, was an agnos-
tic, to use his own term.
1
Sri Aurobindo: Letters on Yoga, p. 1362.t h e de v e l opme nt of Sr i Aur ob indos thought
27
1908 was an axis year in his life. In the beginning of this
year he met the yogi Vishnu Bhaskar Lele and had with
him his first great spiritual experience, the realization of
the silent Brahman. Later he was imprisoned in Alipore Jail
under accusation of revolt against the Crown, which could
cost him his life. But the jail, where his cell is now a shrine,
turned into his cave of tapasya, and when, after one year,
he came out of it he was no longer the agnostic. His politi-
cal work for Bharat Mata had turned into a spiritual Work
for humanity. As he said in his Uttarpara speech soon after
his release: There is a word to speak and a work to do,
but nobody understood him at the time.
From the time of his imprisonment in Alipore Jail, Sri
Aurobindo was constantly in the company of Sri Krishna
and guided by him, and it was in obedience to Sri Krishnas
adesh (command) that he left Calcutta for Chandernagore,
and soon afterwards for Pondicherry. In this French enclave
in South India he took up his study of the Vedas and dis-
covered the secret of their esoteric contents. He now lived
exclusively for his spiritual mission, as we know from his
notebooks, published under the title Record of Yoga. (There
are some striking correspondences or resonances in the
lives of Sri Aurobindo and the Mother. For instance, both
began their yoga in the same year; as the Mother said: I
began my conscious yoga in 1908. And both began to note
down their practice of yoga in 1912, Sri Aurobindo in his
Record of Yoga, the Mother in her Prires et Mditations.)
Soon, in 1912-13, Sri Aurobindo started formulating his
Thoughts and Aphorisms in a students notebook that was deci-
phered and published almost half a century afterwards. The
relevance of these concise formulations, and of the Thoughts
and Glimpses, is that they provide an insight into the gigan-
tic metamorphosis that was taking place in him. They illus-
trate the confrontation between his overwhelming spiritual28
e l e v e n ta l k s
experiences and the worldview which had been his back-
ground before 1908. The dominant values and tenets of
science, politics, history, sociology, psychology, religion
and traditional spirituality were checked against his day-
by-day exploration into the new realms of experience open-
ing up before him. This thin booklet contains 572 thoughts
and aphorisms which are glimpses of the greatest spiritual
revolution in history ongoing in a single being.
As a politician, Aravinda Ghose had been a revolution-
ary extremist. It was at his instigation that the Congress
Party had broken up into a moderate and an extremist
wing. And from the very moment of his entrance on the po-
litical scene when writing the series of articles New Lamps
for Old in 1893 he had stood for the unconditional inde-
pendence of his motherland, at that time still a chimaera.
Compromise had never been his way, and neither was it in
the spiritual adventure of discovery to which he had now
irrevocably and totally dedicated himself.
We must look existence in the face in whatever aspect
it confronts us and be strong to find within as well as be-
hind it the Divine. ... To grow into the fullness of the divine
is the true law of human life and to shape his earthly exist-
ence into its image is the meaning of his evolution. This
is the fundamental tenet of the philosophy of the Arya.
These statements were found in his notes, now published
as Essays on Philosophy and Yoga 2 and other volumes of his
complete works. During the year of his imprisonment he
had taken the Upanishads and the Gita as practical guidance
in his yoga. The supreme and final word of the Gita for
the Yogin is that he should leave all conventional formulas
of belief and action, all fixed and external rules of conduct,
all constructions of the outward surface Nature, Dharmas,
and take refuge in the Divine alone, he will write in The
2
Sri Aurobindo: Essays in Philosophy and Yoga, pp. 191 and 107.t h e de v e l opme nt of Sr i Aur ob indos thought
29
Synthesis of Yoga. 3 A partial realization, something mixed
and inconclusive, does not meet the demand I make on life
and yoga, he declared, but also: It is true that I want the
supramental not for myself but for the earth and souls born
on the earth. 4
When in 1914 Paul Richard proposed the publication
of a monthly review to make their new worldview known,
Sri Aurobindo had his material ready. The main concepts
in which his vision was formulated filled the notebooks
whose contents are only now becoming accessible to the
general public. This is why, in the first issue of the Arya, he
was able to start several of his major works without further
ado. Although one should also consider that his writings
were inspired directly into the pen.
Men are becoming more psychic...
In 1925 the First World War the war to end all wars
belonged to the past, the Arya had been written and suc-
cessfully published, and the Mother had been residing with
Sri Aurobindo already for a few years. At that time he still
met regularly with some privileged disciples and answered
their questions. On the 15th of August of that year his
birthday the following question was put to him: How are
the universal conditions more ready for the coming down
of the Supermind than they were before?
Sri Aurobindo answered: Firstly, the knowledge of the
physical world has increased so much that it is on the verge
of breaking its own bounds. Also, the world is becoming
more united on account of the discoveries of modern sci-
ence the aeroplane, the railways, the wireless telegraph,
etc. Such a union is the condition for the highest Truth com-
ing down and it is also our difficulty.
3 Sri Aurobindo: The Synthesis of Yoga, p. 274.
4 Sri Aurobindo: Letters on Yoga, pp. 98 and 95.30
e l e v e n ta l k s
Secondly, there is an attempt all over the world to-
wards breaking the veil between the outer and the inner
mental, the outer and the inner vital and even the outer and
the inner physical. Men are becoming more psychic.
Thirdly, the vital is trying to lay its hold on the physical
as it did never before. This is always the sign that whenever
the higher Truth is coming down, it throws up the hostile
vital world on the surface, and you see all sorts of abnormal
vital manifestations, such as an increase in the number of
persons who go mad, earth-quakes, etc.
[Fourthly,] the rise of persons who wield a tremen-
dous vital influence over large numbers of men.
These are some of the signs to show that the universal
condition may be more ready now. 5
Science and technology were not only integrating hu-
manity into one world, they were also changing the living
conditions to a degree which has created our post-modern
surroundings, but which was hardly predictable a century
ago. Sri Aurobindo and the Mother have said that the First
World War caused a massive descent of the vital forces on
our planet, an observation supported by the phenomena of
a decade named the roaring Twenties. As to the rise of
persons who wield a tremendous vital influence over large
numbers of men: Benito Mussolini had marched on Rome
in 1922 and Adolf Hitler had become the hero of a sedition
trial in 1924; fascism raised its pompous head everywhere,
also in Great Britain and the United States, and violence
was seen as becoming of manhood, as the expression of the
reality of life.
Had the knowledge of the physical world increased
so much that, in 1925, it was on the verge of breaking its
own bounds? In the century to come, scientific materialism
5 A.B. Purani: Evening Talks with Sri Aurobindo, p. 503. It should be
kept in mind that these are reported words.t h e de v e l opme nt of Sr i Aur ob indos thought
31
would dominate as never before. In fact scientism, the be-
lief that science is or can be the complete and only expla-
nation, has occupied all the grounds which religion had
to vacate, and is now a worldwide pseudo-religion to be
accepted by every student in any academic institution. Re-
ligion and spirituality have not (yet) found the arguments
to counter the physical arguments of science, and scientists
like Stephen Hawking, Richard Dawkins and Steven Wein-
berg launch their pronouncements from the peaks of their
popular fame. A few years ago, Stephen Hawking summed
up the scientists prevailing attitude to the status of life in
the universe. The human race is just a chemical scum on
a moderate-sized planet, is how he put it. Most physicists
and cosmologists would echo Hawking, and regard life as
a trivial, accidental embellishment to the physical world, of
no particular significance in the overall cosmic scheme of
things. (Paul Davies)
Were men becoming more psychic, and have they ac-
tually become so? Sri Aurobindos reasons for saying this
are now very little remembered, and some statements of his
are therefore skipped over out of respect or convenience.
It is not possible to understand his and the Mothers say-
ings and writings without putting them in their historical
or biographical context. Although their Beings belonged to
Eternity, they had chosen, once again, a particular time and
place in history to incarnate. Moreover, it may be said that,
because of their love for humanity and because of their ava-
taric Work, they took all facets of humanity more intimately
into themselves than ordinary human beings would be ca-
pable of or even could imagine.
Some of the facts determining their historical back-
ground are the following. Spiritism, the belief that the soul
survives death and can enter into contact with the living,
was still at its height. In France, for instance, Allan Kardec32
e l e v e n ta l k s
and his Livre des esprits (1857) had created a real spiritist
mass movement. Theosophy had been founded in 1875 and
spread almost instantaneously around the globe. Its influ-
ence, teaching the belief in the soul and reincarnation, and
drawing attention to the oriental spiritualities, cannot be
overestimated.
Friedrich Nietzsche, with his philosophy of the Um
wertung aller Werte (revaluation of all values) and the ber
mensch (literally overman) was the philosopher en vogue,
together with Henri Bergson and his vitalism, and Sigmund
Freud and his theory of the subconscious. Impressionism
and the post-impressionist schools in painting destroyed
the classical norms in the arts, as did the symbolist poets
Baudelaire, Rimbaud, Mallarm in literature. All this, and
much more, really looked like an attempt all over the world
towards breaking the veil between the outer and the inner
realities, necessary for a rediscovery of the psychic here
understood as the psychic being or soul.
Science itself seemed to advance in the same direction.
The sensational discoveries around 1900 are now integrated
into the standard theories in physics, but at the time they
were mysterious and spell-binding. The detection of the in-
teractions between matter and radiation Crookes discov-
ery of the cathode rays, radioactivity, X-rays and the electron
unveils a world of possibilities which expanded the do-
main of physics to the limits of what matter was deemed to
be and, still further, to the frontiers of reality. The magic, the
transgression of supposedly unsurpassable limits, happened
in the laboratories. Besides, because one is accustomed to
all this, it is difficult to evaluate today the effect on the im-
agination of the transmission at a distance of power, light or
music by telephone, or of messages by telegraphy. 6
6 Bernadette Bensaude-Vincent and Christine Blondel: Des savants
face locculte, p. 11.t h e de v e l opme nt of Sr i Aur ob indos thought
33
This is why Sri Aurobindo could write in The Human
Cycle: The Age of Reason is visibly drawing to an end;
novel ideas are sweeping over the world and are being ac-
cepted with significant rapidity; and he could point to the
dynamic ideas such as Nietzsches Will-to-live, Bergsons
exaltation of intuition above intellect, or the latest German
philosophical tendency [German Idealism] to acknowledge
a supramental faculty and a suprarational order of truths. 7
In The Life Divine he wrote: Now that we are outgrowing
the superstition of the sole truth of Matter ... the outposts
of the scientific knowledge come more and more to be set
on the borders that divide the material from the immate-
rial ... In the present time itself, after an age of triumphant
intellectuality and materialism, we can see evidence of this
natural process a return towards inner self-discovery, an
inner seeking and thinking, a new attempt at mystic ex-
perience, a groping after the inner self, a reawakening to
some sense of the truth and power of the spirit ... 8
All the signs were there, but the resistance the vicious
swoop of the Black Dragons tail was more resilient than
apparently presumed. Ahead lay the continuation of the
twentieth century with a series of cataclysms and wars on
a global scale, and with an acceleration of change, scien-
tific and social, in which humanity would integrate towards
oneness in spite of all innate resistances caused by its evo-
lutionary formation. This was the terrain of the battle to be
fought out in the Yoga of Sri Aurobindo and the Mother.
The Word of Creation
In the later months of 1926, Sri Aurobindo spoke sev-
eral times to the evening circle of disciples about the gods,
7 Sri Aurobindo: The Human Cycle, p. 23.
8 Sri Aurobindo: The Life Divine, pp. 909 and 900.34
e l e v e n ta l k s
their world, and the way in which human beings potential
ly incarnate a portion (amsha) of a particular god. On the
6th of November he warned that his words should be un-
derstood without inflating their ego. And he continued: I
spoke about the world of the gods because not to speak of
it would [now] be dangerous. I spoke of it so that the mind
may understand the thing if it comes down. I am trying
to bring it down into the physical, as it can no longer be
delayed, and then [unusual] things may happen. Formerly,
to speak of it would have been undesirable, but now not to
speak might be dangerous. 9
All this sounds quite intriguing. What was going on?
Why was Sri Aurobindo trying to bring down the overmen-
tal world of the gods into the physical? In the reminiscences
of disciples present around Sri Aurobindo in those days, we
read about an increasing spiritual pressure, almost unbear-
able, and in some of them causing bizarre behaviour. In
1926, said the Mother many years later, I had begun a
sort of overmental creation [the overmind is the world of
the gods], that is, I had brought the overmind down into
matter, here on earth. Miracles and all kinds of things were
beginning to happen. I asked all those gods to incarnate, to
identify themselves with a body [on earth]. Some of them
absolutely refused. But with my very own eyes I saw Krish-
na, who had always been in rapport with Sri Aurobindo,
consent to come down into his body. It was on the 24th No-
vember... 10
In the Sri Aurobindo Ashram 24 November 1926 is
known as Siddhi Day and as the foundation date of the
Ashram. It was the day that Sri Aurobindo put the Mother
9 A.B. Purani: Evening Talks with Sri Aurobindo, p. 481. The reader
may be reminded once more that these are reported words.
10 Kireet Joshi: Sri Aurobindo and the Mother, pp. 89-90.t h e de v e l opme nt of Sr i Aur ob indos thought
35
in charge, to withdraw soon afterwards into seclusion for
the rest of his life. On this extraordinary day Sri Krishna
took on an earthly body, consenting to descend into the ad
hara of Sri Aurobindo, making his withdrawal indispen-
sable. We have already mentioned the close connection
between Sri Krishna and Sri Aurobindos yoga. Some hints
by the Mother even suggested that Sri Aurobindo had been
Sri Krishna in a formation of the past. The fact that the
aura of both of them is the same, whitish blue, seems to con-
firm this. It may come as a surprise to many that Sri Krishna
was bodily on the earth from 24 November 1926 till 5 De-
cember 1950.
The extraordinary situation went still much further.
The Mother continued her overmental creation for some
months after 24 November. Put in the simplest of terms,
this creation would have brought down upon earth a set of
circumstances enabling a direct reciprocal action between
the humans and the incarnated gods, leading up to a world
perhaps resembling Sri Krishnas goloka, in other words a
heaven on earth. Later the Mother said to K.D. Sethna that
at that time she had got the Word of Creation. When I
looked a little puzzled, remembered Sethna, she added:
You know that Brahma is said to create by his Word. In the
same way whatever I would express could take place. I had
willed to express a whole new world of superhuman real-
ity. Everything was prepared in the subtle dimension and
was waiting to be precipitated upon earth. 11
In 1958, the last year of her talks at the Ashram Play-
ground, the Mother narrated that immediately after Sri Au-
robindos withdrawal things took a certain shape: a very
brilliant creation was worked out in extraordinary detail,
with marvellous experiences, contacts with divine beings,
11 K.D. Sethna: Aspects of Sri Aurobindo, p. 97.36
e l e v e n ta l k s
and all kinds of manifestations which are considered mi-
raculous. Experiences followed upon experiences, and,
well, things were unfolding altogether brilliantly and, I
must say, in an extremely interesting way. When she went
to report to Sri Aurobindo, he looked at me and said: Yes,
this is a creation of the overmind. It is very interesting,
very well done. You will cause miracles which will make
you famous throughout the world, you will be able to turn
the course of events on earth upside down. In brief ... and
then he smiled and said: It will be a great success. But it is
a creation of the overmind. And it is not the success that
we want: we want to establish the Supermind upon earth.
One must know how to renounce immediate success in or-
der to create the new world, the supramental world in its
integrality. With my inner consciousness I understood at
once, said the Mother. A few hours later the creation did
not exist any more, and from that moment we started upon
another foundation. 12
Had the Mother continued this new creation with the
direct participation of the gods, some of them incarnated in
terrestrial bodies, a new religion would have been found-
ed with a force and a lustre beyond our imagination. Now
nobody knows about it. As K.D. Sethna reflects: This was
surely the mightiest act of renunciation in spiritual history.
No new edition of the old fiasco
Of Sri Aurobindos battle in the following years to es-
tablish the new Consciousness of the Supermind on Earth,
we have some ideas from his letters, his poetry, and Nirod-
barans Correspondence with Sri Aurobindo. At times his re-
ports were very positive, to be followed by renewed obsta-
cles and tremendous resistance soon after. But in spite of
12 The Mother: Questions and Answers 1957-58, pp. 147-148.t h e de v e l opme nt of Sr i Aur ob indos thought
37
everything the supramental manifestation was expected in
1938, when in a direct attack by the hostile forces Sri Aurob-
indo fell and broke his right thigh. 1938 was also the year
of the infamous conference at Munich, where Hitler bluffed
the representatives of the rival powers into submission,
ready to pounce on Czechoslovakia and conquer Europe
and the world.
Then the war broke out. There was such a constant
tension for Sri Aurobindo and me, said the Mother af-
terwards, that it interrupted the yoga completely during
the whole war. And it was for that reason that the war had
come: to stop the Work. For there was an extraordinary de-
scent of the Supermind at that time, it came like this [mas-
sive gesture]! That was exactly in 1939. Then the war came
and stopped everything, completely. For if we personally
had gone on with the Work, we would not have been sure
that we had the time to finish it before the other one [the
Asura of Falsehood behind Hitler] had made a mess of the
world, and the whole affair would have been postponed
for centuries. That had to be stopped first of all: that ac-
tion of the Lord of Nations the Lord of Falsehood. 13 We
find this confirmed in one of Sri Aurobindos letters written
in those days: Now in these times of world-crisis when I
have to be on guard and concentrated all the time to pre-
vent irremediable catastrophes ... 14
At stake was more than was (and is) generally realized.
It is a struggle for an ideal that has to establish itself on
earth in the life of humanity, for a Truth that has yet to real-
ize itself fully and against a darkness and falsehood that
are trying to overwhelm the earth and mankind in the im-
mediate future. ... It is a struggle for the liberty of mankind
13 Mothers Agenda II, pp. 410-411.
14 Sri Aurobindo: On Himself, p. 188.38
e l e v e n ta l k s
to develop, for conditions in which men have freedom and
room to think and act according to the light in them and
grow in the Truth, grow in the Spirit. There cannot be the
slightest doubt that if one side wins, there will be an end of
all such freedom and hope of light and truth and the work
that has to be done will be subjected to conditions which
would make it humanly impossible; there will be a reign
of falsehood and darkness, a cruel oppression and degra-
dation for most of the human race such as people in this
country do not dream of and cannot yet at all realize. Thus
wrote Sri Aurobindo in July 1942 when, according to his
estimation, Hitler still had a fifty-fifty chance of being vic-
torious. If he was, the work that has to be done would be
postponed by centuries if not millennia, warned Sri Auro
bindo.
He was not. Nirodbaran Talukdar and A.B. Purani have
published their notes of Sri Aurobindos conversations in
the first months of the war. (After his accident in Novem-
ber 1938, Sri Aurobindo had allowed some disciples, most
of them visiting his rooms for medical reasons, to stay a
while and enter into conversation with him.) From these
publications, and still more of what Sri Aurobindo and the
Mother later told and wrote, we have some inkling of their
constant occupation with the affairs of the war and their
direct interventions in them. 15
When the war was over, life could start anew again, as
could the effort to bring down the Supermind and found
the future. Or could it? In June 1946, less than a year after
the unconditional surrender of Japan, Sri Aurobindo wrote:
There was a time when Hitler was victorious everywhere
and it seemed certain that a black yoke of the Asura would
be imposed on the whole world; but where is Hitler now
15 Cf. Georges Van Vrekhem: Hitler and His God - The Background to the
Nazi Phenomenon.t h e de v e l opme nt of Sr i Aur ob indos thought
39
and where is his rule? Berlin and Nuremberg [where the tri-
al of the top Nazi criminals was taking place] have marked
the end of that dreadful chapter in human history. Other
blacknesses threaten to overshadow or even engulf man-
kind, but they too will end as that nightmare has ended.
The threat, however, seemed to increase, for in April of the
following year Sri Aurobindo wrote: Things are bad, are
growing worse and may at any time grow worst or worse
than worst if that is possible. 16
Something at the root of things was blocking the Work.
And Sri Aurobindo had stated irrevocably: I have no in-
tention of giving my sanction to a new edition of the old
fiasco. 17 Once more he stood up for the future against all
the past and the whole of the manifestation on Earth. What
was the old fiasco, repeated time after time? A partial and
transient spiritual opening within with no true and radical
change in the external nature.
A new spiritual approach with no lasting material ef-
fect, leaving the Earth and humanity as they were. Years
ago, in his Essays on the Gita, Sri Aurobindo had already
written: 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 tor-
mented 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 the prophet.
Now here he stood after a life of sacrifice and battle to
bring the fire to man, the burning sun of the Supermind
16 Sri Aurobindo: op. cit., pp. 168-169.
17 Sri Aurobindo: Letters on Yoga, p. 1306.40
e l e v e n ta l k s
on the verge of another failure of which history shows us
so many examples?
What the blockage at the root of things was, we cannot
know. But its removal required a yogic master-act: to go and
work behind the veil of Matter, in other words to descend
consciously into death. True, many spiritual masters have
had the knowledge to go voluntarily into death, but not for
reprogramming the course of the terrestrial evolution.
Before leaving his body Sri Aurobindo wrote, at the
Mothers request, the important series of articles titled The
Supramental Manifestation upon Earth. In these articles he
expounded the situation at that time of his Work, of the In-
tegral Yoga, explaining the role of the Mind of Light, and
the necessity of a range of intermediary beings between
the human and the future supramental species. These
transitional species or subspecies in the making he gave
no name, calling them in general a new humanity, but
the Mother did give them a name in French, surhommes,
literally meaning overmen. This was certainly what he
expected of us: what he conceived of as the overman, who
must be the intermediate being between humanity as it is
and the supramental being created in the supramental way
... It is quite obvious that intermediary beings are neces-
sary, and that it is these intermediary beings who must find
the means to create beings of the Supermind. And there
is no doubt that, when Sri Aurobindo wrote this, he was
convinced that this is what we have to do. (Questions and
Answers 1957-58)
And then he finished Savitri, his last bequest to those
who would follow the path he had hewn in the virgin for-
est, going where none had gone. Gradually he prepared
everything for his departure, especially taking into account
its effect on the Mother, who had to remain behind for thet h e de v e l opme nt of Sr i Aur ob indos thought
41
continuation of the transformative effort because your
body is better than mine. The significance of these words
will become clear in the last years of the Mothers yoga, the
years covered by the Agenda.
The dramatic but dignified happenings at the time of
Sri Aurobindos passing have been witnessed by many and
narrated elsewhere. 18 His death was interpreted by most
as the result of illness and/or advanced age. Who realized
at the time and even now that there, in those days and in
that place on Earth, a sacred mystery without precedence
was enacted on which humanitys future depended? In his
poems we may find some predictive or relevant passages.
In the 1930s he had already written in A Gods Labour:
A voice cried, Go where none have gone.
Dig deeper, deeper yet
Till thou reach the grim foundation stone
And knock at the keyless gate.
I saw that a falsehood was planted deep
At the very root of things
Where the grey Sphinx guards Gods riddle sleep
On the Dragons outspread wings.
I left the surface gods of mind
And lifes unsatisfied seas
And plunged through the bodys alleys blind
To the nether mysteries.
Perhaps we find the work that was to be done on pages
232-233 of Savitri, which have the lines:
Into the abysmal secrecy he came ...
And stood on the last locked subconscients floor
18 Cf. Georges Van Vrekhem: Beyond Man and The Mother - The Story
of Her Life.42
e l e v e n ta l k s
Where Being slept unconscious of its thoughts
And built the world not knowing what it built ...
He saw the secret key of Natures change ...
Then ...
Torn were the formats of the primal Night
And shattered the stereotypes of the Ignorance ...
He imposed upon dark atom and dumb mass
The diamond script of the Imperishable ...
Sri Aurobindos supreme intervention at the root of
things must have been successful, for only six years later,
on 29 February 1956, the Supermind manifested in the at-
mosphere of planet Earth. A new world was born. Its infant
growth is causing the evolutionary acceleration expressed
in the confusing phenomena of the present, perceptible for
those who, as recommended by the Mother, have develop
ed the necessary capacity of attention. In the years to come,
and up to 1973 when she laid down what she had called
the residue of her material body, the Mother will take
up the Yoga of corporeal transformation, watched by all,
understood by hardly anyone.
But our story ends here.
We have briefly followed three episodes in the avataric
Yoga of Sri Aurobindo and the Mother. All three illustrate
to what extent their superhuman effort was an adventure
into the unknown. Evolution is always a work in progress,
and so is the evolutionary Yoga. Those whose souls have
been made attentive to the true force currents in the world,
and who have been called to consciously participate in
their course, will be gifted with the eye that sees the mean-
ing of yesterday, today and tomorrow.




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