object:10.23 - Prayers and Meditations of the Mother
book class:Collected Works of Nolini Kanta Gupta - Vol 04
author class:Nolini Kanta Gupta
subject class:Integral Yoga
class:chapter
5) Consciousness and Dimensions of View Savitri
Other Authors Nolini Kanta Gupta Part TenPrayers and Meditations of the Mother
Prayers and Meditations of the Mother
I
ThePrayers and Meditations of the Mother. It is Life Divine in song, it is Life Divine set to musicmade sweet and lovely, near and dear to usa thing of beauty and a joy for ever.
To some the ideal has appeared aloof and afar, cold and forbidding. The ascent is difficult involving immense pains and tiresome efforts. It is meant for the high-souled ascetic, not for the weak earth-bound mortals. But here in the voice of the Mother we hear not the call for a hazardous climb to the bare cold wind-swept peak of the Himalayas but a warm invitation for a happy trek back to our own hearth and home. The voice of the Divine is the loving Mother's voice.
The Prayers and Meditations of the Mother are a music, a music of the lyreI say lyre, because there is a lyric beauty and poignancy in these utterances. And true lyricism means a direct and spontaneous outflowing of the soul's intimate experiences.
This wonder-lyre has three strings, giving out a triple note or strain: there is a strain of philosophy, there is a strain of yoga and there is a strain of poetry. We may also call them values and say there is a philosophical, a yogic and a poetic value in these contemplations. The philosophical strain or value means that the things said are presented, explained to the intellect so that the human mind can seize them, understand them. The principles underlying the ideal, the fundamental ideas are elaborated in terms of reason and logical comprehension, although the subject-matter treated is in the last analysis' beyond reason and logic. For example, here is true philosophy expressed in a philosophic manner as neatly as possible.
A quoi servirait l'homme s'il n'tait pas fait pour jeter un pont entre Ce qui est ternellement, mais qui n' est pas manifest, et ce qui est manifest, entre toutes les transcendances, toutes les splendeu-rs de la vie divine et toute l'obscure et douloureuse ignorance du monde matriel? L'homme est le lien entre ce qui doit tre et ce qui est; il est la passerelle jete sur l' abme, il est le grand X en croix, le trait d'union quaternaire. Son domicile vritable, le sige effectif de sa conscience doit tre dans le monde intermdiaire au point de jonction des quatre bras de la croix, l, o tout l'infini de l'impensable vient prendre forme prcise pour tre projet dans l'innombrable manifestation.1
Or again
Que de degrs dijfrents dans la conscience! Il faudrait rserver ce mot pour ce qui, dans un tre, est illumin par Ta prsence, s' est identifi , Toi et participe , Ta Conscience absolue, ce qui est "paifaitement veill", comme dit le Bouddha.2
En dehors de cet tal, il y a des degrs infinis ,de conscience descendant jusqu', l' obscurit complte, la vritable inconscience qui peut tre un domaine pas encore touch par la lumire de ton amour (ce qui parat improbable dans la substance physique), ou bien ce qui est, pour une raison d'ignorance quelconque, hors de notre rgion individuelle de perception.3
However, we note that the philosophical strain merges into the yogic, rather the yogic strain is already involved in the philosophical. Here is an obvious and clear expression of this strain:
Il faudrait que chaque jour, chaque instant, soil l'occasion d'une conscration nouvelle et plus complte; et non pas une de ces conscrations enthousiastes et trpidantes, suractives, Pleine de l'illusion de l'muvre, mais une conscration profonde et silencieuse qui n' est pas forcment apparente, mais qui pntre et transfigure toute action Il faudrait que notre esprit paisible et solitaire repose toujours en Toi, et que de ce pur sommet il ait la perception exacte des ralits, de la Ralit unique et temelle, derrire les instables et fugitives apparences.4
We are given all the disciplines necessary for the growth of the spiritual life: the processes, the procedures that have to be followedobject-Lessons are given even for the uninitiated and for the very beginner, as well as instructions for those who aim at the highest heights thus:
Il est toujours bon de regarder de temps en temps en soi et de voir qu'on n'est et ne peut rien, mais il faut en suite tourner son regard vers Toi en sachant que Tu es tout et que Tu peux tout.
Tu es la vie de notre vie et
la lumire de notre tre,
Tu es le matre de nos destines.5
Thou art the life of our life and
the light of our being,
Thou art the master of our destiny.
Indeed philosophy and yoga go hand in hand. Yoga is applied philosophy. What is at first mentally perceived and recognised, what is accepted by the reason is made active and dynamic in life. The character embodies the abstract and general principles, the vital energy executes them, that is yoga. Philosophy brings in the light of consciousness, yoga the energy of consciousness. Here we have an expression of what may be caned "yogic philosophy".
II faut chaque moment secouer le pass comme une poussire qui tombe, afin qu' elle ne salisse pas le chemin vierge qui, chaque moment aussi, s' ouvre devant nous.6
Once again we see emerging the third note, the note of poetry. In fact the Prayers and Meditations abound in the most beautiful poetry, what can be more beautiful, even more poetically beautiful than these cadences!
Ta 'voix est si modeste, si impartiale, si sublime de patience et de misricorde qu' elle ne se fait entendre avec aucune autorit, aucune puissance de volont, mais comme une brise frache, douce et pure, comme un murmure cristallin qui donne la note d' harmonic dans le concert discordant. Seulement, pour celui qui sait couter la note, respirer la brise, elle contient de tels trsors de beaut, un tel parfum de pure srnit et de noble grandeur, que toutes les folles illusions s' vanouissent ou se transforment dans une joyeuse acceptation de la merveilleuse vrit entrevue.7
Or more beautiful than the beautiful simplicity of these lines!
Comme une flamme qui brle silencieusement, comme un parium qui monte tout droit, sans vaciller, mon amour va vers Toi. .8
If one asks for a classical perfection, here is a line that is on a par with a Racinian verse
Mon coeur s'est endormi jusqu'au trfonds de l'tre. .9
And here is a line flowing with all the milk and honey of the Romantic muse
Et les heures s'vanouissent comme des rves invcus. .10
which possesses furthermore the magic of an indefinable mysticism so rare in the French language. The mystic element gives a special grace and flavour, a transcendent significance serving as an enveloping aura to the whole body of these Prayers and Meditations.
One cannot, for example, but be bewitched by the mystic grandeur of this image :
O Conscience immobile et sereine, Tu veilles aux confins dumonde comme un sphinx d' ternit. Et pourtant certains Tu livres Ton secret.11
In fact three notes blend together indissolubly and form what we call 'mantra'even like the triple mystic syllable AUM
Once, in connection with Shakespeare, I said that a poet's language, which is in truth the poet himself, may be considered as consisting of unit vocables, syllables, that are as it were fundamental particles, even like the nuclear particles, each poet having his own type of particle, with its own charge and spin and vibrations. Shakespeare's, I said, is a particle of Life-energy, a packet of living blood-vibration, pulsating as it were, with real heart-beat. Likewise in Dante one feels it to be a packet of Tapasof ascetic energy, a bare clear concentrated flame-wave of consciousness, of thought-force. In the Prayers and Meditations the fundamental unit of expression seems to be a packet of gracious lightone seems to touch the very hem of Mahalakshmi.
The voice in the Prayers and Meditations is Krishna's flute calling the souls imprisoned in their worldly household to come out into the wide green expanses of infinity, in the midst of the glorious herds of light, to play and enjoy in the company of the Lord of Delight.
II
We have spoken of the three notes or strains in the Prayers and Meditations. Apart from this triple theme which after all means mode or modulation in expression, there is a triplicity in depth. Along with the strains, there are strands. Besides the value or quality of the things, the thing itself is a composite reality containing different levels. It is not a single, unilateral, one-dimensional world, but it is multi-dimensional consisting of many worlds, one within another, all telescoped as it were, to form a single indivisible whole.
Now these prayerswho prays? And to whom? These meditationswho meditates? And who is the object of the meditation? First of all there is the apparent obvious meaning, that is on the very surface. It is the Mother's own prayers offered to her own beloved Lord. It is her own personal aspiration, the preoccupation of the individual human being that she is. It is the secret story, the inner history of all that she desires, asks for, questions, all that she has 'experienced and realised and the farther more that she is to achieve, the revelations of a terrestrial creature of the particular name and form that she happens to possess. Thus for example, the very opening passage of these prayers:
Quoique tout mon tre Te soit thoriquement consacr, Matre Sublime, qui est la vie, la lumire et I' amour de toute chose j' ai peine encore appliquer cette conscration dans les dtails. Il m' a fallu Plusieurs semaines pour savoir que la raison de cette mditation crite, sa lgitimation, rside dans Ie fait de Te l' adresser quotidiennement. Ainsi je matrialiserai chaque jour un pen de la conversation que j' ai si frquemment avec Toi; je Te ferai de mon mieux ma corifession. .12
But we notice immediately that these are not exclusively personal, absolutely individual assertions. While speaking of herself, spontaneously she seems to be speaking on behalf of all men. The words that she utters come as it were, from the lips of all mankind. She is the representative human being. She gives expression to all that man feels or might feel but is not able or does not know how to express and articulate. Here is how she describes her function as a representative personso beautifully, so poignantly
Alors j'ai pens tous ceux qui veillaient sur le bateau pour assurer et protger noire route, et avec reconnaissance, dans leur cur, j' ai voulu faire natre et vivre Ta Paix, puis j' ai pens a tous ceux qui, confiants et sans souci, dormaient du sommeil de l'inconscience, et avec sollicitude pour leurs misres, piti pour leur souffrance latente s' veillant en eux en mme temps que leur rveil, j' ai voulu qu'un peu de Ta Paix habite leur cur, et fasse natre en eux la vie de l'esprit, la lumire dissipant l'ignorance. Puis j'ai pens, tous les habitants de cette vaste mer, les visibles et les invisibles, et j' ai voulu que sur eux s' tende Ta Paix. Puis j' ai pens ceux que nous avions laiss au loin et dont l' affection nous accompagne, et avec une grande tendresse, pour tux j' ai voulu Ta Paix consciente et durable, la plnitude de Ta Paix proportionne leur capacit de la recevoir. Puis j' ai pens tous ceux vcrs qui nous allons, que des proccupations erfantines agitent et qui se battent pour de mesquines comptitions d'intrt dans l'ignorance et l'gosme,.et avec ardeur, dans une grande aspiration, pour eux, j' ai demand la pleine lumire de Ta Paix. Puis j'ai pens tous ceux que nous connaissons, tous ceux que nous ignorons, toute la vie qui s' labore, tout ce qui a chang de forme, tout ce qui n' est pas encore en forme, et pour tout cela, ainsi que pour ce quoi je ne puis penser, pour tout ce qui est prsent ma mmoire et pour tout ce que j'oublie, dans un grand recueillement et une muette adoration, j'ai implor Ta Paix.13
Ce que j'ai voulu pour eux, avec Ta volont, aux moments o j'ai pu tre en communion vritable avec Toi, permets qu'ils l'aient reu en ce jour o, tchant d'oublier les contingences extrieures, ils se sont tourns vers leur pense la plus noble, vers leur sentiment le meilleur. Que la suprme srnit de Ta sublime Prsence s' veille en eux.14
But the Mother is not merely a representative, she has become all men, the entire humanity itself. She has identified herself with each person in her being and consciousness, she is one with all, all are merged in her. Her voice utters the cry of the human collectivity. Mother's Prayers and Meditations are the prayers and meditations of man. Thus again:
. . il m' a sembl que j' adoptais tous les habitants de ce bateau, que je les enveloppais tous dans un gal amour, et qu' ainsi en chacun d' eux quelque chose de Ta conscience s' veillerait.15
She has so clearly and unequivocally expressed her oneness with all men. She mentions specially the miserable, the poor and afflicted mankind:
Lorsque j' tais enfantvers l' ge de treize ans et pendant un an environtous les soirs ds que j' tais couche, il me semblait que je sortais de mon corps et que je m' levais tout droit au-dessus de la maison, puis de la ville, trs haul. Je me voyais alors vtue d'une magnifique robe dore, plus longue que moi;.et mesure que jemontais, cette robe s' allongeait en s' tendant circulairement autour de moi pour former comme un toil immense au-dessus de la ville. Alors je voyais de taus cts sortir des hommes, des femmes, des enfants, des vieillards, des malades, des malheureux; its s' assemblaient sous la robe tendue, implorant secours, racontant leurs misres, leurs souffrances, leurs peines. En rponse, la robe, souple et vivante, s' allongeait vers eux individuellement, et ds qu'ils l' avaient touche, its taient consols ou guris, et rentraient dans leurs corps plus heureux et plus forts qu' avant d' en tre sortis.16
But her being and consciousness are not limited to mankind alone. She has identified herself with even material objects, with all the small insignificant physical things which our earthly existence deals with. This is how she takes leave of the house where she had lived, and the things it had sheltered, on the eve of a long journey:
Je les remercie avec reconnaissance de tout le charme qu'ils ont su donner extrieurement notre vie; je souhaite que, s'il est dans leur destine de passer pour plus ou moins longtemps en d' autres mains que les ntres, ces mains leur soient douces et sachant tout le respect que l' on doit ce que Ton divin Amour, Seigneur, a fait surgir de l' obscure inconscience du chaos.17
It is to be noted how even a material object is taken up, purified and transformed almost into a living being by the Mother's loving touch.
The same feeling of unity and oneness extends to the dumb plant world also: It is oneness not partial or vague but total and absolute:
Une grande concentration s' est empare de moi et je me suis aperue que je m'identifiais avec une fleur de cerisier; puis travers cette fleur avec toutes les fleurs de cerisier; puis descendant plus profondment dans la conscience, en suivant un courant de force bleute, je devins tout coup le cerisier lui-mme, dressant vers le ciel, comme autant de bras, ses innombrables branches charges de leur offrande fleurie. J' entendis alors distinctement la phrase suivante:
"Ainsi tu t' es unit l' me des cerisiers et tu as pu de la sorte constater que c' est le Divin qui fait au ciel l' offrande de cette prire de fleurs." Lorsque je l'eus crit, toutseffaa; mais maintenant le sang du cerisier coule dans mes veines, et avec lui une paix et une force incomparables; quelle diffrence y a-t-il entre le corps humain et le corps d'un arbre? Aucune vraiment, et la conscience qui les anime est bien identiquement la mme.18
Indeed the Mother's voice is the voice of all men, all creatures, all beings, all things. She stands for the entire earth, not only so, she is the Earth itself; the total terrestrial being is embodied in her, earth's aspiration, and pain and yearning find utterance in her.
Le monde douloureux s' est agenouill devant Toi, Seigneur, en muette supplication la matire torture se blottit Tes pieds, son dernier, son unique refuge; et en T'implorant ainsi, elle T'adore, Toi qu' elle ne connait ni ne comprend! Sa prire s' lve comme le cri d'un agonisant; ce qui disparait sent confusment la possibilit de revivre en Toi;.la terre attend Ton arrt dans une grandiose prosternation. .19
This is the second status of the Mother's being, the first is the personal and individual, the second is this collective and universal being. But she is not merely the universe, she is the Mother of the universe. Hers is not merely earth's prayer, but the prayer of the Mother of the earth. It is not merely the prayer of the universe but the prayer of the Universal Mother to the Supreme Lord for the deliverance of the universe, for the re-creation of the earthIndeed, for the deliverance of herself for the re-creation of herself out of the present ignorant manifestation:
O Mre, douce Mre que je suis, Tu es la fois ce qui dtruit et ce qui rige.
L'univers entier vie dans Ton sein de sa vie innombrable et Tuvis dans Ie moindre de ses atomes immensment.
Et I' aspiration de Ton infinitude se tourne vers Cela qui n' est point manifest, afin d'implorer toujours une plus complte et plus parfaite mainifestation. "20
Or again:
Je suis les bras puissants de Ta misricorde. Je suis la vaste poitrine de Ton amour sans limites.. Les bras one envelopp la terre douloureuse et la pressent tendrement sur Ie caeur gnreux;.et lentement un baiser de suprme bndiction est pos sur cet atome en conflit.. Ie baiser de la Mre qui console et gufrit. .21
And once more:
Toute la terre est dans nos bras comme un enfant malade qu'il faut gurir et pour lequel on a, cause mme de sa faiblesse, une tendresse toute spcial.22
The triple status of the Mother, the individual, the collective and the transcendental (or, in other words, the personal, the universal and the supra-personal) has been condensed and epitomised in the magical note describing her first meeting with the Lord:
Peu importe qu'il y ait milliers d'tres plongs dans la plus paisse ignorance, Celui que nous avons vu hier est sur terre;.sa prsence suffit prouver qu'un jour viendra o, l'ombre sera trans-forme en lumire, et o, effectivement, Ton rgne sera instaur sur la terre.23
And the reality that Their manifestation upon earth has to establish, the supreme achievement of Their terrestrial existence is chanted, as it were, in these wonderfully mystic Sibylline-lines:
La mort a pass vaste et solennelle et tout s' est tu religieusement durant son passage. Une beaut surhumaine a pam sur la terre. Quelque chose de plus merveilleux que la plus merveilleuse flicit fait pressentir sa Prsence.24
III
I have spoken of the triple status, the three levels of her ascending reality, these are in view of her manifestation of world-labour. There is however, yet another status beyondbeyond the beyondIt is the relation between the Supreme Lord and the Divine Mother in itself apart from their work, their purpose in manifestation, it is their own 'Lila' between themselves, exclusively their own. The delight of this exclusively personal play behind and beyond the creation sheds a secret aroma in and through all this existence here and it is also the source of the hidden magic that these utterances of the Prayers and Meditations contain, it is to this status surpassing all wonder that Sri Aurobindo refers so wistfully and so sweetly in those famous opening lines, in "A God's Labour':25
I have gathered my dreams in a silver air
Between the gold and the blue
And wrapped them softly and left them there
My jewelled dreams of you.
The delight of delights, the purest delight that exists up there in its self-sufficiency overflows, spills as it were, and a drop of that nectar of immortality is what constitutes these universes here below.
Of what use would be man if he was not made to throw a bridge between That which eternally is, but is not manifested, and that which is manifested; between all the transcendences, all the splendours of the divine life and all the obscure and sorrowful ignorance of the material world? Man is the intermediary between that which has to be and that which is; he is a bridge thrown over the abyss, he is the great X in the cross, the quaternary link. His true abode, the effective seat of his consciousness, should be in the intermediate world at the joining point of the four arms of the cross, where all the infinity of the Unknowable comes to take precise form for being projected into the multitudinous manifestation. .
How many and different are the degrees of consciousness! This word should be reserved for that which, in a being, is illumined by Thy Presence, identifies itself with Thee and participates in Thy absolute Consciousness, for that which has knowledge, which is "perfectly awakened" as says the Buddha.
Outside this state, there are infinite degrees of consciousness descending down to the complete darkness, the veritable inconscience which may be a domain not yet touched by the light of Thy divine love (but that appears improbable in physical substance), or which is by reason of some ignorance, outside our individual region of perception.
Each day, each moment, must be an occasion for a new and completer consecration; and not one of those enthusiastic and trepidant consecrations, overactive, full of the illusion of the work, but a profound and silent consecration which need not be apparent, but which penetrates and transfigures every action. Our mind, solitary and at peace, must rest always in Thee, and from this pure summit it must have the exact perception of realities, of the sole and eternal Reality, behind unstable fugitive appearances.
It is always good to look within ourselves from time to time and see that we are nothing and can do nothing, but we must then turn our look towards Thee, knowing that Thou art all and that Thou canst do all.
We must at each moment shake off the past like falling dust, so that it may not soil the virgin path which, also at each moment, opens before us.
Thy voice is so modest, impartial, sublime in its patience and its mercy that it does not make itself heard with any authority, any potency of will; it is like a cool, soft and pure breeze; it is like a crystalline murmur that imparts a note of harmony to a discordant concert. Only for him who knows how to listen to that note, how to breathe that breeze, it contains such a treasure of beauty and such a perfume of pure serenity and noble grandeur, that all extravagant illusions vanish or are transformed into a joyful acceptance of the marvellous truth that has been glimpsed.
Like a flame that burns in silence, like a perfume that rises straight upward without wavering, my love goes to Thee. .
My heart has fallen asleep, down to the very depths of my being.
And the hours pass like dreams unlived. .
O serene and immobile Consciousness, Thou watchest on the boundaries of the world like a sphinx of eternity. And yet to some Thou givest out Thy secret.
Although my whole being is in theory consecrated to Thee, O Sublime Master, who art the life, the light and the love in all things, I still find it hard to carry out this consecration in detail. It has taken me several weeks to learn that the reason for this written meditation, its justification lies in the very fact of addressing it daily to Thee. In this way I shall put into material shape each day a little of the conversation I have so often with Thee; I shall make my confession to Thee as well as it may be..
I then thought of all those who were watching over the ship to safeguard and protect our route, and in gratitude, I willed that Thy peace should be born and live in their hearts; then I thought of all those who, confident and carefree, slept the sleep of inconscience and, with solicitude for their miseries, pity for their latent suffering which would awake in them in their own waking, I willed that a little of Thy Peace might dwell in their hearts and bring to birth in them the life of the Spirit, the light which dispels ignorance. I then thought of the dwellers of this vast sea, visible and invisible, and I willed that over them might be extended Thy Peace. I thought next of those whom we had left far away and whose affection is with us, and with a great tenderness I willed for them Thy conscious and lasting Peace, the plenitude of Thy Peace proportioned to their capacity to receive it. Then I thought of all those to whom we are going, who are restless with childish preoccupations and fight for mean competitions of interest in ignorance and egoism and ardently, in a great aspiration for them I asked for the plenty light of Thy Peace. I next thought of all those whom we know, of all those whom we do not know, of all the life that is working itself out, of all that has changed its form and all that is not yet in form, and for all that, and also for all of which I cannot think, for all that is present to my memory and for all that I forget, in a great eg ingathering and mute adoration, I implored Thy Peace.
What I willed for them, with Thy will, at the moments when I could be in a true communion with Thee, grant that they may have received it on the day when, striving to forget external contingencies, they turned towards their noblest thought, towards their best feelings.
May the supreme serenity of Thy sublime Presence awake in them.
..it seemed to me that I adopted all the inhabitants of this ship, and enveloped them in an equal love, and that so in each one of them, something of Thy consciousness would awake.
When I was a childabout the age of thirteen and for about a yearevery night as soon as I was in bed, it seemed to me that I came out of my body and rose straight up above the house, then above the town, very high. I saw myself then, clad in a magnificent golden robe, longer than myself; and as I rose, that robe lengthened, spreading in a circle around me to form, as it were, an immense roof over the town. Then I would see coming out from all sides, men, women, children, the old, the sick, the unhappy; they gathered under the outspread robe, imploring help, recounting their miseries, their sufferings, their pains. In reply, the robe, supple and living, stretched out to them individually, and as soon as they touched it, they were consoled or healed, and entered back into their body happier and stronger than they had ever been before coming out of it.
I thank them with gratitude for all the charm they have been able to impart from the outside to our life; I wish, if they are destined to pass for a long or a brief period into other hands than ours, that these hands may be gentle to them and may feel all the respect that is due to what Thy divine Love, O Lord, has made to emerge from the dark inconscience of chaos. (3.3.1914)
A deep concentration seized on me, and I perceived that I was identifying myself with a single cherry-blossom, then through it with all cherry-blossoms, and as I descended deeper in the consciousness, following a stream of bluish force, I became suddenly the cherry-tree itself, stretching towards the sky like so many arms its innumerable branches laden with their sacrifice of flowers. Then I heard distinctly this sentence:
"Thus hast thou made thyself one with the soul of cherry-trees and so thou canst take note that it is the Divine who makes the offering of this flower-prayer to heaven."
When I had written it, all was effaced; but now the blood of the cherry-tree flows in my veins and with it flows an incomparable peace and force. What difference is there between the human body and the body of a tree? In truth there is none, the consciousness which animates them is identically the same.
This sorrowful world kneels before Thee, 0 Lord, in mute supplication; this tortured Matter nestles at thy feet, its last, its sole refuge; and so imploring Thee, it adores Thee, Thee whom it neither knows nor understands! Its prayer rises like the cry of one in a last agony; that which is disappearing feels confusedly the possibility of living again in Thee; the earth awaits Thy decree in a grandiose prostration.
Mother, sweet Mother, who I am, Thou art at once the destroyer and the builder.
The whole universe lives in Thy breast with all its life innumerable and Thou livest in Thy immensity in the least of its atoms.
And the aspiration of Thy infinitude turns towards That which is not manifested to cry to it for a manifestation ever more complete and more perfect.
I am Thy puissant arms of mercy. I am the vast bosom of Thy limitless love. The arms have enfolded the sorrowful earth and tenderly press it to the generous heart; slowly a kiss of supreme benediction settles on this atom in conflict: the kiss of the Mother that consoles and heals.
All the earth is in our arms like a sick child who must be cured and for whom one has a special affection because of his very weakness.
It matters not if there are hundreds of beings plunged in the densest ignorance. He whom we saw yesterday, is here on earth; His presence is enough to prove that a day shall come when darkness shall be transformed into light, when Thy reign shall be indeed established upon earth.
Death has passed, vast and solemn, and all fell into a religious silence during its passage.
A superhuman beauty has appeared on the earth.
Something more marvellous than the most marvellous bliss has made felt the impress of its Presence.
Sri Aurobindo: Collected Poems and Plays
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5) Consciousness and Dimensions of View Savitri
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