TERMS STARTING WITH
Sri-antara. See SIX-POINTED STAR; SOLOMON’s SEAL
Sri Aurobindo: "A compromise is a bargain, a transaction of interests between two conflicting powers; it is not a true reconciliation.” *The Life Divine
Sri Aurobindo: "Akshara, the immobile, the immutable, is the silent and inactive self, it is the unity of the divine Being, Witness of Nature, but not involved in its movement; it is the inactive Purusha free from Prakriti and her works.” Essays on the Gita
Sri Aurobindo: "A life of gnostic beings carrying the evolution to a higher supramental status might fitly be characterised as a divine life; for it would be a life in the Divine, a life of the beginnings of a spiritual divine light and power and joy manifested in material Nature.” *The Life Divine
Sri Aurobindo: ". . . all cosmic and real Law is a thing not imposed from outside, but from within, all development is self-development, all seed and result are seed of a Truth of things and result of that seed determined out of its potentialities. For the same reason no Law is absolute, because only the infinite is absolute, and everything contains within itself endless potentialities quite beyond its determined form and course, which are only determined through a self-limitation by Idea proceeding from an infinite liberty within.” The Life Divine
Sri Aurobindo: "All philosophy is concerned with the relations between two things, the fundamental truth of existence and the forms in which existence presents itself to our experience.” *The Hour of God
Sri Aurobindo: "And though this Spirit of the universe, this One who is all, seems to be turning us on the wheel of the world as if mounted on a machine by the force of Maya, shaping us in our ignorance as the potter shapes a pot, as the weaver a fabric, by some skilful mechanical principle, yet is this spirit our own greatest self and it is according to the real idea, the truth of ourselves, that which is growing in us and finding always new and more adequate forms in birth after birth, in our animal and human and divine life, in that which we were, that which we are, that which we shall be, — it is in accordance with this inner soul-truth that, as our opened eyes will discover, we are progressively shaped by this spirit within us in its all-wise omnipotence.” *Essays on the Gita
Sri Aurobindo—A note on the Chhandogya Upanishad
Sri Aurobindo Ashram
Sri Aurobindo: "A spiritual atmosphere is more important than outer conditions; if one can get that and also create one"s own spiritual air to breathe in and live in it, that is the true condition of progress.” *Letters on Yoga
Sri Aurobindo: "As there are Powers of Knowledge or Forces of the Light, so there are Powers of Ignorance and tenebrous Forces of the Darkness whose work is to prolong the reign of Ignorance and Inconscience. As there are Forces of Truth, so there are Forces that live by the Falsehood and support it and work for its victory; as there are powers whose life is intimately bound up with the existence, the idea and the impulse of Good, so there are Forces whose life is bound up with the existence and the idea and the impulse of Evil. It is this truth of the cosmic Invisible that was symbolised in the ancient belief of a struggle between the powers of Light and Darkness, Good and Evil for the possession of the world and the government of the life of man; — this was the significance of the contest between the Vedic Gods and their opponents, sons of Darkness and Division, figured in a later tradition as Titan and Giant and Demon, Asura, Rakshasa, Pisacha; the same tradition is found in the Zoroastrian Double Principle and the later Semitic opposition of God and his Angels on the one side and Satan and his hosts on the other, — invisible Personalities and Powers that draw man to the divine Light and Truth and Good or lure him into subjection to the undivine principle of Darkness and Falsehood and Evil.” The Life Divine
Sri Aurobindo: "As there is an inner sight other than the physical, so there is an inner hearing other than that of the external ear, and it can listen to voices and sounds and words of other worlds, other times and places, or those which come from supraphysical beings.” *Letters on Yoga
Sri Aurobindo: A symbol, as I understand it, is the form on one plane that represents a truth of another. For instance, a flag is the symbol of a nation…. But generally all forms are symbols. This body of ours is a symbol of our real being and everything is a symbol of some higher reality. There are, however, different kinds of symbols: 1. Conventional symbols, such as the Vedic Rishis formed with objects taken from their surroundings. The cow stood for light because the same word `go ‘ meant both ray and cow, and because the cow was their most precious possession which maintained their life and was constantly in danger of being robbed and concealed. But once created, such a symbol becomes alive. The Rishis vitalised it and it became a part of their realisation. It appeared in their visions as an image of spiritual light. The horse also was one of their favourite symbols, and a more easily adaptable one, since its force and energy were quite evident. 2. What we might call Life-symbols, such as are not artificially chosen or mentally interpreted in a conscious deliberate way, but derive naturally from our day-to-day life and grow out of the surroundings which condition our normal path of living. To the ancients the mountain was a symbol of the path of yoga, level above level, peak upon peak. A journey, involving the crossing of rivers and the facing of lurking enemies, both animal and human, conveyed a similar idea. Nowadays I dare say we would liken yoga to a motor-ride or a railway-trip. 3. Symbols that have an inherent appositeness and power of their own. Akasha or etheric space is a symbol of the infinite all-pervading eternal Brahman. In any nationality it would convey the same meaning. Also, the Sun stands universally for the supramental Light, the divine Gnosis. 4.* Mental symbols, instances of which are numbers or alphabets. Once they are accepted, they too become active and may be useful. Thus geometrical figures have been variously interpreted. In my experience the square symbolises the supermind. I cannot say how it came to do so. Somebody or some force may have built it before it came to my mind. Of the triangle, too, there are different explanations. In one position it can symbolise the three lower planes, in another the symbol is of the three higher ones: so both can be combined together in a single sign. The ancients liked to indulge in similar speculations concerning numbers, but their systems were mostly mental. It is no doubt true that supramental realities exist which we translate into mental formulas such as Karma, Psychic evolution, etc. But they are, so to speak, infinite realities which cannot be limited by these symbolic forms, though they may be somewhat expressed by them; they might be expressed as well by other symbols, and the same symbol may also express many different ideas. Letters on Yoga
Sri Aurobindo: "Atheism is the shadow or dark side of the highest perception of God.” *Essays Divine and Human
Sri Aurobindo, Avatar and Poet Supreme, has enriched Savitri, his magnum opus, with words from a number of languages. In fact he has also coined words when no word would suffice to convey the mantric power and meaning required.
Sri Aurobindo: "Avatarhood would have little meaning if it were not connected with the evolution. The Hindu procession of the ten Avatars is itself, as it were, a parable of evolution. First the Fish Avatar, then the amphibious animal between land and water, then the land animal, then the Man-Lion Avatar, bridging man and animal, then man as dwarf, small and undeveloped and physical but containing in himself the godhead and taking possession of existence, then the rajasic, sattwic, nirguna Avatars, leading the human development from the vital rajasic to the sattwic mental man and again the overmental superman. Krishna, Buddha and Kalki depict the last three stages, the stages of the spiritual development — Krishna opens the possibility of overmind, Buddha tries to shoot beyond to the supreme liberation but that liberation is still negative, not returning upon earth to complete positively the evolution; Kalki is to correct this by bringing the Kingdom of the Divine upon earth, destroying the opposing Asura forces. The progression is striking and unmistakable.” *Letters on Yoga
Sri Aurobindo: "Aware of the Divine as the Master of our being and action, we can learn to become channels of his Shakti, the Divine Puissance, and act according to her dictates or her rule of light and power within us.” The Life Divine
Sri Aurobindo: "Beauty is the special divine Manifestation in the physical as Truth is in the Mind, Love in the heart, Power in the vital.” *The Future Poetry
Sri Aurobindo: "Birth is the first spiritual mystery of the physical universe, death is the second which gives its double point of perplexity to the mystery of birth; for life, which would otherwise be a self-evident fact of existence, becomes itself a mystery by virtue of these two which seem to be its beginning and its end and yet in a thousand ways betray themselves as neither of these things, but rather intermediate stages in an occult processus of life.” *The Life Divine
Sri Aurobindo: "Brahma is the Power of the Divine that stands behind formation and the creation.” Letters on Yoga
Sri Aurobindo: “Brahma is the Power of the Divine that stands behind formation and the creation.” Letters on Yoga
Sri Aurobindo: "But if the individual is a persistent reality, an eternal portion or power of the Eternal, if his growth of consciousness is the means by which the Spirit in things discloses its being, the cosmos reveals itself as a conditioned manifestation of the play of the eternal One in the being of Sachchidananda with the eternal Many.” *The Life Divine
Sri Aurobindo: "But what do we mean by the individual? What we usually call by that name is a natural ego, a device of Nature which holds together her action in the mind and body. This ego has to be extinguished, otherwise there is no complete liberation possible; but the individual self or soul is not this ego. The individual soul is the spiritual being which is sometimes described as an eternal portion of the Divine, but can also be described as the Divine himself supporting his manifestation as the Many. This is the true spiritual individual which appears in its complete truth when we get rid of the ego and our false separative sense of individuality, realise our oneness with the transcendent and cosmic Divine and with all beings.” *Letters on Yoga
Sri Aurobindo: "But when I speak of the Divine Will, I mean something different, — something that has descended here into an evolutionary world of Ignorance, standing at the back of things, pressing on the Darkness with its Light, leading things presently towards the best possible in the conditions of a world of Ignorance and leading it eventually towards a descent of a greater power of the Divine, which will be not an omnipotence held back and conditioned by the law of the world as it is, but in full action and therefore bringing the reign of light, peace, harmony, joy, love, beauty and Ananda, for these are the Divine Nature.” *Letters on Yoga
Sri Aurobindo: "By aesthesis is meant a reaction of the consciousness, mental and vital and even bodily, which receives a certain element in things, something that can be called their taste, Rasa, which, passing through the mind or sense or both, awakes a vital enjoyment of the taste, Bhoga, and this can again awaken us, awaken even the soul in us to something yet deeper and more fundamental than mere pleasure and enjoyment, to some form of the spirit"s delight of existence, Ananda.” *Letters on Savitri
Sri Aurobindo: "By attaining to the Unborn beyond all becoming we are liberated from this lower birth and death; by accepting the Becoming freely as the Divine, we invade mortality with the immortal beatitude and become luminous centres of its conscious self-expression in humanity.” *The Life Divine
Sri Aurobindo: "By immortality we mean the absolute life of the soul as opposed to the transient and mutable life in the body which it assumes by birth and death and rebirth and superior also to its life as the mere mental being who dwells in the world subjected helplessly to this law of death and birth or seems at least by his ignorance to be subjected to this and to other laws of the lower Nature.” *The Upanishads
Sri Aurobindo: "Chance is not *in this universe; the idea of illusion is itself an illusion. There was never illusion yet in the human mind that was not the concealing [?shape] and disfigurement of a truth.” Essays Divine and Human
Sri Aurobindo: "Concentration is a gathering together of the consciousness and either centralising at one point or turning on a single object, e.g., the Divine; there can also be a gathered condition throughout the whole being, not at a point. In meditation it is not indispensable to gather like this, one can simply remain with a quiet mind thinking of one subject or observing what comes in the consciousness and dealing with it.” *Letters on Yoga
Sri Aurobindo: "Confidence — the sense of security that goes with trust.” Letters on Yoga
Sri Aurobindo: "Consciousness is a fundamental thing, the fundamental thing in existence — it is the energy, the motion, the movement of consciousness that creates the universe and all that is in it — not only the macrocosm but the microcosm is nothing but consciousness arranging itself.” *Letters on Yoga
Sri Aurobindo: "Consecration becomes in its fullness a devoting of all our being to the Divine; therefore also of all our thoughts and our works.” *The Synthesis of Yoga
Sri Aurobindo: "Conviction — intellectual belief held on what seems to be good reasons.” Letters on Yoga
Sri Aurobindo: "Cruelty transfigured becomes Love that is intolerable ecstasy; . . . .”
Sri Aurobindo: "Day and Night, – the latter the state of Ignorance that belongs to our material Nature, the former the state of illumined Knowledge that belongs to the divine Mind of which our mentality is a pale and dulled reflection.” The Secret of the Veda
Sri Aurobindo: "Destiny in the rigid sense applies only to the outer being so long as it lives in the Ignorance. What we call destiny is only in fact the result of the present condition of the being and the nature and energies it has accumulated in the past acting on each other and determining the present attempts and their future results. But as soon as one enters the path of spiritual life, this old predetermined destiny begins to recede. There comes in a new factor, the Divine Grace, the help of a higher Divine Force other than the force of Karma, which can lift the sadhak beyond the present possibilities of his nature. One"s spiritual destiny is then the divine election which ensures the future.” *Letters on Yoga
Sri Aurobindo: "Destruction in itself is neither good nor evil. It is a fact of Nature, a necessity in the play of forces, as things are in this world. The Light destroys the Darkness and the Powers of Darkness, and that is not a movement of Ignorance!” *Letters on Yoga
Sri Aurobindo: " . . . Divine Love which is at the heart of all creation and the most powerful of all redeeming and creative forces has yet been the least frontally present in earthly life, the least successfully redemptive, the least creative. Human nature has been unable to bear it in its purity for the very reason that it is the most powerful, pure, rare and intense of all the divine energies; what little could be seized has been corrupted at once into a vital pietistic ardour, a defenceless religious or ethical sentimentalism, a sensuous or even sensual erotic mysticism of the roseate coloured mind or passionately turbid life-impulse and with these simulations compensated its inability to house the Mystic Flame that could rebuild the world with its tongues of sacrifice. The Synthesis of Yoga
Sri Aurobindo: "Doubt cannot be convinced, because by its very nature it does not want to be convinced; . . . .” *Letters on Yoga
Sri Aurobindo: “… Durga, the conquering and protecting aspect of the Universal Mother.” Letters on Yoga
Sri Aurobindo: "Each nation is a Shakti or power of the evolving spirit in humanity and lives by the principle which it embodies.” The Renaissance in India
Sri Aurobindo: "Equality is to remain unmoved within in all conditions.” *Letters on Yoga
Sri Aurobindo: "Essence can never be defined — it simply is.” *Letters on Yoga
Sri Aurobindo: "Every man is knowingly or unknowingly the instrument of a universal Power and, apart from the inner Presence, there is no such essential difference between one action and another, one kind of instrumentation and another as would warrant the folly of an egoistic pride. The difference between knowledge and ignorance is a grace of the Spirit; the breath of divine Power blows where it lists and fills today one and tomorrow another with the word or the puissance. If the potter shapes one pot more perfectly than another, the merit lies not in the vessel but the maker. The attitude of our mind must not be ‘This is my strength" or ‘Behold God"s power in me", but rather ‘A Divine Power works in this mind and body and it is the same that works in all men and in the animal, in the plant and in the metal, in conscious and living things and in things apparently inconscient and inanimate."” The Synthesis of Yoga
Sri Aurobindo: "Existence is an infinite and therefore indefinable and illimitable Reality which figures itself out in multiple values of life.” *Social and Political Thought
Sri Aurobindo: "Faith is a necessary means for arriving at realisation, because we are ignorant and do not yet know that which we are seeking to realise; faith is indeed knowledge giving the ignorance an intimation of itself previous to its own manifestation, it is the gleam sent before by the yet unrisen Sun. When the Sun shall rise, there will be no longer any need of the gleam.” *Letters on Yoga
Sri Aurobindo: "Fifty, hundred, a thousand are numbers symbolic of completeness.” The Secret of the Veda
Sri Aurobindo: "Finally, we have the goddess Dakshina who may well be a female form of Daksha, himself a god and afterwards in the Purana one of the Prajapatis, the original progenitors, — we have Dakshina associated with the manifestation of knowledge and sometimes almost identified with Usha, the divine Dawn, who is the bringer of illumination. I shall suggest that Dakshina like the more famous Ila, Saraswati and Sarama, is one of four goddesses representing the four faculties of the Ritam or Truth-consciousness, — Ila representing truth-vision or revelation, Saraswati truth-audition, inspiration, the divine word, Sarama intuition, Dakshina the separative intuitional discrimination.” *The Secret of the Veda
Sri Aurobindo: "Force of being in conscious action is will.” *The Life Divine
Sri Aurobindo: ". . . for each individual is in himself the Eternal who has assumed name and form and supports through him the experiences of life turning on an ever-circling wheel of birth in the manifestation. The wheel is kept in motion by the desire of the individual, which becomes the effective cause of rebirth and by the mind"s turning away from the knowledge of the eternal self to the preoccupations of the temporal becoming.” The Life Divine
Sri Aurobindo: "Form is the basic means of manifestation and without it it may be said that the manifestation of anything is not complete. Even if the Formless logically precedes Form, yet it is not illogical to assume that in the Formless, Form is inherent and already existent in a mystic latency, otherwise how could it be manifested?” *Letters on Yoga
Sri Aurobindo: " For the highest intuitive Knowledge sees things in the whole, in the large and details only as sides of the indivisible whole; its tendency is towards immediate synthesis and the unity of knowledge.” *The Life Divine
Sri Aurobindo: "Freedom is the law of being in its illimitable unity, secret master of all Nature: . . . .” *Essays in Philosophy and Yoga
Sri Aurobindo: "Further, vision is of value because it is often a first key to inner planes of one"s own being and one"s own consciousness as distinguished from worlds or planes of the cosmic consciousness. Yoga-experience often begins with some opening of the third eye in the forehead (the centre of vision in the brows) or with some kind of beginning and extension of subtle seeing which may seem unimportant at first but is the vestibule to deeper experience.” *Letters on Yoga
Sri Aurobindo: “Further, vision is of value because it is often a first key to inner planes of one’s own being and one’s own consciousness as distinguished from worlds or planes of the cosmic consciousness. Yoga-experience often begins with some opening of the third eye in the forehead (the centre of vision in the brows) or with some kind of beginning and extension of subtle seeing which may seem unimportant at first but is the vestibule to deeper experience.” Letters on Yoga
Sri Aurobindo: "Genius is one attempt of the universal Energy to so quicken and intensify our intellectual powers that they shall be prepared for those more puissant, direct and rapid faculties which constitute the play of the supra-intellectual or divine mind. It is not, then, a freak, an inexplicable phenomenon, but a perfectly natural next step in the right line of her [Nature"s] evolution.” *The Synthesis of Yoga
Sri Aurobindo: "Gnosis or true supermind is a power above mind working in its own law, out of the direct identity of the supreme Self, his absolute self-conscious Truth knowing herself by her own power of absolute Light without any need of seeking, even the most luminous seeking.” The Upanishads (footnote)
Sri Aurobindo: "God and Man, World and Beyond-world become one when they know each other. Their division is the cause of ignorance as ignorance is the cause of suffering.” *Essays in Philosophy and Yoga
Sri Aurobindo: "Hatred is the sign of a secret attraction that is eager to flee from itself and furious to deny its own existence. That too is God"s play in His creature.” *Essays Divine and Human
Sri Aurobindo: "He is the Cosmic Spirit and all-creating Energy around us; he is the Immanent within us. All that is is he, and he is the More than all that is, and we ourselves, though we know it not, are being of his being, force of his force, conscious with a consciousness derived from his; even our mortal existence is made out of his substance and there is an immortal within us that is a spark of the Light and Bliss that are for ever. No matter whether by knowledge, works, love or any other means, to become aware of this truth of our being, to realise it, to make it effective here or elsewhere is the object of all Yoga.” *The Synthesis of Yoga
Sri Aurobindo: "Hell and heaven are often imaginary states of the soul or rather of the vital which it constructs about it after its passing. What is meant by hell is a painful passage through the vital or lingering there, as for instance, in many cases of suicide where one remains surrounded by the forces of suffering and turmoil created by this unnatural and violent exit. There are, of course, also worlds of mind and vital worlds which are penetrated with joyful or dark experiences. One may pass through these as the result of things formed in the nature which create the necessary affinities, but the idea of reward or retribution is a crude and vulgar conception which is a mere popular error.” Letters on Yoga
Sri Aurobindo: "His [the Titan"s] instincts call for a visible, tangible mastery and a sensational domination. How shall he feel sure of his empire unless he can feel something writhing helpless under his heel, — if in agony, so much the better? What is exploitation to him, unless it diminishes the exploited? To be able to coerce, exact, slay, overtly, irresistibly, — it is this that fills him with the sense of glory and dominion. For he is the son of division and the strong flowering of the Ego. To feel the comparative limitation of others is necessary to him that he may imagine himself immeasurable; for he has not the real, self-existent sense of infinity which no outward circumstance can abrogate. Contrast, division, negation of the wills and lives of others are essential to his self-development and self-assertion. The Titan would unify by devouring, not by harmonising; he must conquer and trample what is not himself either out of existence or into subservience so that his own image may stand out stamped upon all things and dominating all his environment.” Essays in Philosophy and Yoga
Sri Aurobindo: “His [the Titan’s] instincts call for a visible, tangible mastery and a sensational domination. How shall he feel sure of his empire unless he can feel something writhing helpless under his heel,—if in agony, so much the better? What is exploitation to him, unless it diminishes the exploited? To be able to coerce, exact, slay, overtly, irresistibly,—it is this that fills him with the sense of glory and dominion. For he is the son of division and the strong flowering of the Ego. To feel the comparative limitation of others is necessary to him that he may imagine himself immeasurable; for he has not the real, self-existent sense of infinity which no outward circumstance can abrogate. Contrast, division, negation of the wills and lives of others are essential to his self-development and self-assertion. The Titan would unify by devouring, not by harmonising; he must conquer and trample what is not himself either out of existence or into subservience so that his own image may stand out stamped upon all things and dominating all his environment.” Essays in Philosophy and Yoga
Sri Aurobindo: "History teaches us nothing; it is a confused torrent of events and personalities or a kaleidoscope of changing institutions. We do not seize the real sense of all this change and this continual streaming forward of human life in the channels of Time. What we do seize are current or recurrent phenomena, facile generalisations, partial ideas. We talk of democracy, aristocracy and autocracy, collectivism and individualism, imperialism and nationalism, the State and the commune, capitalism and labour; we advance hasty generalisations and make absolute systems which are positively announced today only to be abandoned perforce tomorrow; we espouse causes and ardent enthusiasms whose triumph turns to an early disillusionment and then forsake them for others, perhaps for those that we have taken so much trouble to destroy. For a whole century mankind thirsts and battles after liberty and earns it with a bitter expense of toil, tears and blood; the century that enjoys without having fought for it turns away as from a puerile illusion and is ready to renounce the depreciated gain as the price of some new good. And all this happens because our whole thought and action with regard to our collective life is shallow and empirical; it does not seek for, it does not base itself on a firm, profound and complete knowledge. The moral is not the vanity of human life, of its ardours and enthusiasms and of the ideals it pursues, but the necessity of a wiser, larger, more patient search after its true law and aim.” *The Human Cycle etc.
Sri Aurobindo: "Human life is itself only a term in a graded series, through which the secret Spirit in the universe develops gradually his purpose and works it out finally through the enlarging and ascending individual soul-consciousness in the body. This ascent can only take place by rebirth within the ascending order; an individual visit coming across it and progressing on some other line elsewhere could not fit into the system of this evolutionary existence.” The Life Divine
Sri Aurobindo: ". . . *ideals and idealists are necessary; ideals are the savour and sap of life, idealists the most powerful diviners and assistants of its purposes.” The Human Cycle
Sri Aurobindo: "If this higher buddhi {{understanding in the profoundest sense] could act pure of the interference of these lower members, it would give pure forms of the truth; observation would be dominated or replaced by a vision which could see without subservient dependence on the testimony of the sense-mind and senses; imagination would give place to the self-assured inspiration of the truth, reasoning to the spontaneous discernment of relations and conclusion from reasoning to an intuition containing in itself those relations and not building laboriously upon them, judgment to a thought-vision in whose light the truth would stand revealed without the mask which it now wears and which our intellectual judgment has to penetrate; while memory too would take upon itself that larger sense given to it in Greek thought and be no longer a paltry selection from the store gained by the individual in his present life, but rather the all-recording knowledge which secretly holds and constantly gives from itself everything that we now seem painfully to acquire but really in this sense remember, a knowledge which includes the future(1) no less than the past. ::: Footnote: In this sense the power of prophecy has been aptly called a memory of the future.]” *The Synthesis of Yoga
Sri Aurobindo: "If we believe that the soul is repeatedly reborn in the body, we must believe also that there is some link between the lives that preceded and the lives that follow and that the past of the soul has an effect on its future; and that is the spiritual essence of the law of Karma.” *Essays in Philosophy and Yoga
Sri Aurobindo: “If we believe that the soul is repeatedly reborn in the body, we must believe also that there is some link between the lives that preceded and the lives that follow and that the past of the soul has an effect on its future; and that is the spiritual essence of the law of Karma.” Essays in Philosophy and Yoga
Sri Aurobindo: "I have accented on the first syllable as I have done often with words like ‘occult", ‘divine". It is a Russian word and foreign words in English tend often to get their original accent shifted as far backward as possible. I have heard many do that with ‘ukase". Letters on Savitri.
Sri Aurobindo: " In all Yoga the first requisites are faith and patience. The ardours of the heart and the violences of the eager will that seek to take the kingdom of heaven by storm can have miserable reactions if they disdain to support their vehemence on these humbler and quieter auxiliaries. And in the long and difficult integral Yoga there must be an integral faith and an unshakable patience.” *The Synthesis of Yoga
Sri Aurobindo: "In considering the action of the Infinite we have to avoid the error of the disciple who thought of himself as the Brahman, refused to obey the warning of the elephant-driver to budge ::: from the narrow path and was taken up by the elephant"s trunk and removed out of the way; ‘You are no doubt the Brahman," said the master to his bewildered disciple, ‘but why did you not obey the driver Brahman and get out of the path of the elephant Brahman?"” *The Life Divine
Sri Aurobindo: "In fact it [the world] is not an illusion in the sense of an imposition of something baseless and unreal on the consciousness, but a misinterpretation by the conscious mind and sense and a falsifying misuse of manifested existence.” Letters on Yoga
Sri Aurobindo: "In other words, that which has thrown itself out into forms is a triune Existence-Consciousness-Bliss, Sachchidananda, whose consciousness is in its nature a creative or rather a self-expressive Force capable of infinite variation in phenomenon and form of its self-conscious being and endlessly enjoying the delight of that variation.” *The Life Divine
Sri Aurobindo: [in reference to the following lines of Virgil] ::: Largior hic campos aether et lumine vestit
Sri Aurobindo: "Inspiration is a slender river of brightness leaping from a vast and eternal knowledge; it exceeds reason more perfectly than reason exceeds the knowledge of the senses.” *The Hour of God
Sri Aurobindo: "Intellectual activities are not part of the inner being – the intellect is the outer mind.” *Letters on Yoga
Sri Aurobindo: "Intelligence does not depend on the amount one has read, it is a quality of the mind. Study only gives it material for its work as life also does. There are people who do not know how to read and write who are more intelligent than many highly educated people and understand life and things better. On the other hand, a good intelligence can improve itself by reading because it gets more material to work on and grows by exercise and by having a wider range to move in. But book-knowledge by itself is not the real thing, it has to be used as a help to the intelligence but it is often only a help to stupidity or ignorance — ignorance because knowledge of facts is a poor thing if one cannot see their true significance.” Letters on Yoga
Sri Aurobindo: "In the very atom there is a subconscious will and desire which must also be present in all atomic aggregates because they are present in the Force which constitutes the atom.” *Essays in Philosophy and Yoga
Sri Aurobindo: "I suppose the golden child is the Truth-Soul which follows after the silver light of the spiritual. When it plunges into the black waters of the subconscient, it releases from it the spiritual light and the sevenfold streams of the Divine Energy and, clearing itself of the stains of the subconscient, it prepares its flight towards the supreme Divine (the Mother).” (Reply to a question in the chapter Visions and Symbols.) Letters on Yoga
Sri Aurobindo: "I take upon myself the right to coin new words. ‘Immensitudes" is not any more fantastic than ‘infinitudes" to pair ‘infinity".” immensitude, Immensitudes.
Sri Aurobindo: “It can be taken as the (Avatar) incarnation on the mental plane.” Visions of Champaklal
Sri Aurobindo: "It could be affirmed as a consequence that there is one all-pervading Life or dynamic energy — the material aspect being only its outermost movement — that creates all these forms of the physical universe, Life imperishable and eternal which, even if the whole figure of the universe were quite abolished, would itself still go on existing and be capable of producing a new universe in its place, must indeed, unless it be held back in a state of rest by some higher Power or hold itself back, inevitably go on creating. In that case Life is nothing else than the Force that builds and maintains and destroys forms in the world; it is Life that manifests itself in the form of the earth as much as in the plant that grows upon the earth and the animals that support their existence by devouring the life-force of the plant or of each other. All existence here is a universal Life that takes form of Matter. It might for that purpose hide life-process in physical process before it emerges as submental sensitivity and mentalised vitality, but still it would be throughout the same creative Life-principle.” *The Life Divine
Sri Aurobindo: "I think you said in a letter that in the line
Sri Aurobindo: "It is an achievement to have got rid so rapidly and decisively of the shimmering mists and fogs which modern intellectualism takes for Light of Truth. The modern mind has so long and persistently wandered – and we with it – in the Valley of the False Glimmer that it is not easy for anyone to disperse its mists with the sunlight of clear vision.” Letters on Yoga
Sri Aurobindo: ". . . it is this emptiness inward and outward that often in yoga becomes the first step towards a new consciousness.” *Letters on Yoga
Sri Aurobindo: "It might be said again that, even so, in Sachchidananda itself at least, above all worlds of manifestation, there could be nothing but the self-awareness of pure existence and consciousness and a pure delight of existence. Or, indeed, this triune being itself might well be only a trinity of original spiritual self-determinations of the Infinite; these too, like all determinations, would cease to exist in the ineffable Absolute. But our position is that these must be inherent truths of the supreme being; their utmost reality must be pre-existent in the Absolute even if they are ineffably other there than what they are in the spiritual mind"s highest possible experience. The Absolute is not a mystery of infinite blankness nor a supreme sum of negations; nothing can manifest that is not justified by some self-power of the original and omnipresent Reality.” The Life Divine
Sri Aurobindo: "[‘Its passive flower of love and doom it gave."] Good Heavens! how did Gandhi come in there? Passion-flower, sir — passion, not passive.” Letters on Savitri [in reference to a typographical error]
Sri Aurobindo: “[‘Its passive flower of love and doom it gave.’] Good Heavens! how did Gandhi come in there? Passion-flower, sir—passion, not passive.” Letters on Savitri [in reference to a typographical error]
Sri Aurobindo: "I used the word ‘mystic" in the sense of a certain kind of inner seeing and feeling of things, a way which to the intellect would seem occult and visionary — for this is something different from imagination and its work with which the intellect is familiar.” *On Himself
Sri Aurobindo: " Karma is nothing but the will of the Spirit in action, consequence nothing but the creation of will. What is in the will of being, expresses itself in karma and consequence. When the will is limited in mind, karma appears as a bondage and a limitation, consequence as a reaction or an imposition. But when the will of the being is infinite in the spirit, karma and consequence become instead the joy of the creative spirit, the construction of the eternal mechanist, the word and drama of the eternal poet, the harmony of the eternal musician, the play of the eternal child.” Essays in Philosophy and Yoga
Sri Aurobindo: "Krishna is the Eternal"s Personality of Ananda; because [of] him all creation is possible, because of his play, because of his delight, because of his sweetness.” *Essays Divine and Human
Sri Aurobindo: “Krishna is the Eternal’s Personality of Ananda; because [of] him all creation is possible, because of his play, because of his delight, because of his sweetness.” Essays Divine and Human
Sri Aurobindo: "Krishna with Radha is the symbol of the Divine Love.” Letters on Yoga
Sri Aurobindo: “Krishna with Radha is the symbol of the Divine Love.” Letters on Yoga
Sri Aurobindo: “Lakshmi is usually golden, not white. Saraswati is white.” Letters on Yoga
Sri Aurobindo: "Life itself here [on earth] is Being at labour in Matter to express itself in terms of conscious force; human life is the human being at labour to impress himself on the material world with the greatest possible force and intensity and extension.” *Social and Political Thought
Sri Aurobindo: “Love fulfilled does not exclude knowledge, but itself brings knowledge; and the completer the knowledge, the richer the possibility of love. ‘By Bhakti’ says the Lord in the Gita ‘shall a man know Me in all my extent and greatness and as I am in the principles of my being, and when he has known Me in the principles of my being, then he enters into Me.’ Love without knowledge is a passionate and intense, but blind, crude, often dangerous thing, a great power, but also a stumbling-block; love, limited in knowledge, condemns itself in its fervour and often by its very fervour to narrowness; but love leading to perfect knowledge brings the infinite and absolute union. Such love is not inconsistent with, but rather throws itself with joy into divine works; for it loves God and is one with him in all his being, and therefore in all beings, and to work for the world is then to feel and fulfil multitudinously one’s love for God. This is the trinity of our powers, [work, knowledge, love] the union of all three in God to which we arrive when we start on our journey by the path of devotion with Love for the Angel of the Way to find in the ecstasy of the divine delight of the All-Lover’s being the fulfilment of ours, its secure home and blissful abiding-place and the centre of its universal radiation.” The Synthesis of Yoga
Sri Aurobindo: " Love? It is not Love who meets the burdened great and governs the fate of men! Nor is it Pain. Time also does not do these things — it only provides the field and movement of events. If I had wanted to give a name, I would have done it, but it has purposely to be left nameless because it is indefinable. He may use Love or Pain or Time or any of these powers but is not any of them. You can call him the Master of the Evolution, if you like. Letters of Savitri
Sri Aurobindo: “ Love? It is not Love who meets the burdened great and governs the fate of men! Nor is it Pain. Time also does not do these things—it only provides the field and movement of events. If I had wanted to give a name, I would have done it, but it has purposely to be left nameless because it is indefinable. He may use Love or Pain or Time or any of these powers but is not any of them. You can call him the Master of the Evolution, if you like. Letters of Savitri
Sri Aurobindo: "Lust is the perversion or degradation which prevents love from establishing its reign: . . . .” Letters on Yoga
Sri Aurobindo: "Masters of the Truth-Light who make the Truth grow by the Truth.” Rig Veda. *The Life Divine
Sri Aurobindo: "Material Nature is not ethical; the law which governs it is a co-ordination of fixed habits which take no cognisance of good and evil, but only of force that creates, force that arranges and preserves, force that disturbs and destroys impartially, non-ethically, according to the secret Will in it, according to the mute satisfaction of that Will in its own self-formations and self-dissolutions.” *The Life Divine
Sri Aurobindo: "Matter, body is only a massed motion of force of conscious being employed as a starting-point for the variable relations of consciousness working through its power of sense.” *Essays on the Gita
Sri Aurobindo: ". . . memory is only a process of consciousness, a utility; it cannot be the substance of being or the whole of our personality: it is simply one of the workings of consciousness as radiation is one of the workings of Light.” The Life Divine
Sri Aurobindo: " Mental intelligence thinks out because it is merely a reflecting force of consciousness which does not know, but seeks to know; it follows in Time step by step the working of a knowledge higher than itself, a knowledge that exists always, one and whole, that holds Time in its grasp, that sees past, present and future in a single regard.: The Life Divine
Sri Aurobindo: "Mind is not sufficient to explain existence in the universe. Infinite Consciousness must first translate itself into infinite faculty of Knowledge or, as we call it from our point of view, omniscience.” The Life Divine
Sri Aurobindo: “Narada stands for the expression of the Divine Love and Knowledge.” Letters on Yoga
Sri Aurobindo: “Nihil is the void, where there can be no potentialities; …” The Life Divine
Sri Aurobindo: “Not likely! I would think of the French eternuer and sneeze.”“Letters on Savitri”
Sri Aurobindo: ". . . obedience is necessary so as to get away from one"s own mind and vital and learn to follow the Truth. . . . Letters on Yoga
Sri Aurobindo: "Of course you can [do yoga without being great]. There is no need of being great. On the contrary humility is the first necessity, for one who has ego and pride cannot realise the Highest.” *Letters on Yoga
Sri Aurobindo: ". . . one can be free only by living in the Divine.” Letters on Yoga
Sri Aurobindo: "Only those thoughts are true the opposite of which is also true in its own time and application; indisputable dogmas are the most dangerous kind of falsehoods.” Essays Divine and Human
Sri Aurobindo: "On the other hand, Pranayama awakens the coiled-up serpent of the Pranic dynamism in the vital sheath and opens to the Yogin fields of consciousness, ranges of experience, abnormal faculties denied to the ordinary human life while it puissantly intensifies such normal powers and faculties as he already possesses. These advantages can be farther secured and emphasised by other subsidiary processes open to the Hathayogin.” *The Synthesis of Yoga
Sri Aurobindo: ". . . our imperfection is the sign of a transitional state, a growth not yet completed, an effort that is finding its way; . . . .” *The Life Divine
Sri Aurobindo: ". . . our mind has the faculty of imagination; it can create and take as true and real its own mental structures: . . . . Our mental imagination is an instrument of Ignorance; it is the resort or device or refuge of a limited capacity of knowledge, a limited capacity of effective action. Mind supplements these deficiencies by its power of imagination: it uses it to extract from things obvious and visible the things that are not obvious and visible; it undertakes to create its own figures of the possible and the impossible; it erects illusory actuals or draws figures of a conjectured or constructed truth of things that are not true to outer experience. That is at least the appearance of its operation; but, in reality, it is the mind"s way or one of its ways of summoning out of Being its infinite possibilities, even of discovering or capturing the unknown possibilities of the Infinite.” The Life Divine
Sri Aurobindo: "Our sense by its incapacity has invented darkness. In truth there is nothing but Light, only it is a power of light either above or below our poor human vision"s limited range.” *Essays Divine and Human
Sri Aurobindo: ::: "O Wisdom-Splendour, Mother of the universe,
Sri Aurobindo: "Personality is only a temporary mental, vital, physical formation which the being, the real Person, the psychic entity, puts forward on the surface, — it is not the self in its abiding reality.” *The Life Divine
Sri Aurobindo: "Pride is only one form of ego — there are ten thousand others. Every action of man is full of ego — the good ones as well as the bad, his humility as much as his pride, his virtues as much as his vices.” *Letters on Yoga
Sri Aurobindo: "Quiet is a condition in which there is no restlessness or disturbance.” ::: "Quiet is rather negative — it is the absence of disturbance.” Letters on Yoga
Sri Aurobindo: “Radha is the personification of the absolute love for the Divine, total and integral in all parts of the being from the highest spiritual to the physical, bringing the absolute self-giving and total consecration of all the being and calling down into the body and the most material nature the supreme Ananda.” Letters on Yoga
Sri Aurobindo ref: the above line from Savitri:
Sri Aurobindo: "Revelation is a part of the intuitive consciousness.” *Letters on Yoga
Sri Aurobindo: "Sacrifice means an inner offering to the Divine and the real spiritual sacrifice is a very joyful thing.” *Letters on Yoga
Sri Aurobindo: “Satyavan is the soul carrying the divine truth of being within itself but descended into the grip of death and ignorance; …” (Note at the preface to Savitri.)
Sri Aurobindo: “Savitri is the Divine Word, daughter of the Sun, goddess of the supreme Truth who comes down and is born to save; …” (Author’s note at beginning of Savitri.)
Sri Aurobindo: "Science started on the assumption that the ultimate truth must be physical and objective — and the objective Ultimate (or even less than that) would explain all subjective phenomena. Yoga proceeds on the opposite view that the ultimate Truth is spiritual and subjective and it is in that ultimate Light that we must view objective phenomena.” *Letters on Yoga
Sri Aurobindo: ” See God everywhere and be not frightened by masks. Believe that all falsehood is truth in the making or truth in the breaking, all failure an effectuality concealed, all weakness strength hiding itself from its own vision, all pain a secret & violent ecstasy. If thou believest firmly & unweariedly, in the end thou wilt see & experience the All-true, Almighty & All-blissful.” Essays Divine and Human*
Sri Aurobindo: " Sin is the working of the lower nature for the crude satisfaction of its own ignorant, dull or violent rajasic and tamasic propensities in revolt against any high self-control and self-mastery of the nature by the spirit.” *Essays on the Gita
Sri Aurobindo: ". . . some things are suppressed in the ordinary life and remain lying in the nature, suppressed but not eliminated; they may rise up any day or they may express themselves in various nervous forms or other disorders of the mind or vital or body without it being evident what is their real cause. This has been recently discovered by European psychologists and much emphasised, even exaggerated in a new science called psycho-analysis.” *Letters on Yoga
Sri Aurobindo: "So the possibility of the sunlit path is not a discovery or original invention of mine. The very first books on yoga I read more than thirty years ago spoke of the dark and sunlit way and emphasised the superiority of the latter over the former.” *Letters on Yoga
Sri Aurobindo: “So too when the seer of the house of Atri cries high to Agni, ‘O Agni, O Priest of the offering, loose from us the cords,’ he is using not only a natural, but a richly-laden image. He is thinking of the triple cord of mind, nerves and body by which the soul is bound as a victim in the great world-sacrifice, the sacrifice of the Purusha; he is thinking of the force of the divine Will already awakened and at work within him, a fiery and irresistible godhead that shall uplift his oppressed divinity and cleave asunder the cords of its bondage; he is thinking of the might of that growing Strength and inner Flame which receiving all that he has to offer carries it to its own distant and difficult home, to the high-seated Truth, to the Far, to the Secret, to the Supreme.” The Secret of the Veda
Sri Aurobindo: "‘Spiritual" has not a necessary connection with the Absolute. Of course the experience of the Absolute is spiritual. All contacts with self, the higher consciousness, the Divine above are spiritual.” Letters on Yoga
Sri Aurobindo: "Substance, then, as we know it, material substance, is the form in which Mind acting through sense contacts the Conscious Being of which it is itself a movement of knowledge.” *The Life Divine
Sri Aurobindo: " Suffering is due first to the Ignorance, secondly to the separation of the individual consciousness from the Divine Consciousness and Being, a separation created by the Ignorance — when that ceases, when one lives in the Divine and no more in one"s separated smaller self, then only suffering can altogether cease.” *Letters on Yoga
Sri Aurobindo’s Unique Uses of Words
Sri Aurobindo: "Surrender is giving oneself to the Divine — to give everything one is or has to the Divine and regard nothing as one"s own, to obey only the Divine will and no other, to live for the Divine and not for the ego.” *Letters on Yoga
Sri Aurobindo: "That (‘to blend and blur shades owing to technical exigencies"] might be all right for mental poetry — it won"t do for what I am trying to create — in that, one word won"t do for the other. Even in mental poetry I consider it an inferior method. ‘Gleam" and ‘glow" are two quite different things and the poet who uses them indifferently has constantly got his eye upon words rather than upon the object.” Letters on Savitri *
Sri Aurobindo: "The Absolute cannot indeed be bound in its nature to manifest a cosmos of relations, but neither can it be bound not to manifest any cosmos. It is not itself a sheer emptiness; for a vacant Absolute is no Absolute, — our conception of a Void or Zero is only a conceptual sign of our mental inability to know or grasp it: it bears in itself some ineffable essentiality of all that is and all that can be; and since it holds in itself this essentiality and this possibility, it must also hold in itself in some way of its absoluteness either the permanent truth or the inherent, even if latent, realisable actuality of all that is fundamental to our or the world"s existence.” *The Life Divine
Sri Aurobindo: "The anarchic is the true divine state of man in the end as in the beginning; but in between it would lead us straight to the devil and his kingdom.” Essays Divine and Human*
Sri Aurobindo: "The ancient knowledge in all countries was full of the search after the hidden truths of our being and it created that large field of practice and inquiry which goes in Europe by the name of occultism, — we do not use any corresponding word in the East, because these things do not seem to us so remote, mysterious and abnormal as to the occidental mentality; they are nearer to us and the veil between our normal material life and this larger life is much thinner.” *The Synthesis of Yoga
Sri Aurobindo: "The Being is one, but this oneness is infinite and contains in itself an infinite plurality or multiplicity of itself: the One is the All; it is not only an essential Existence, but an All-Existence. The infinite multiplicity of the One and the eternal unity of the Many are the two realities or aspects of one reality on which the manifestation is founded.” *The Life Divine
Sri Aurobindo: "the black dragon of the Inconscience sustains with its vast wings and its back of darkness the whole structure of the material universe; its energies unroll the flux of things, its obscure intimations seem to be the starting-point of consciousness itself and the source of all life-impulse.” The Life Divine ::: **Unused, guarded beneath Night"s dragon paws,**
Sri Aurobindo: "The centres or Chakras are seven in number: ::: The thousand-petalled lotus on the top of the head.
Sri Aurobindo: "The contact of mind with its objects creates what we call sense.” *The Life Divine
Sri Aurobindo: "The cosmic consciousness is that of the universe, of the cosmic spirit and cosmic Nature with all the beings and forces within it. All that is as much conscious as a whole as the individual separately is, though in a different way. The consciousness of the individual is part of this, but a part feeling itself as a separate being. Yet all the time most of what he is comes into him from the cosmic consciousness. But there is a wall of separative ignorance between. Once it breaks down he becomes aware of the cosmic Self, of the consciousness of the cosmic Nature, of the forces playing in it, etc. He feels all that as he now feels physical things and impacts. He finds it all to be one with his larger or universal self.” *Letters on Yoga
Sri Aurobindo: "The Divine and no other is the flame of life that sustains the physical body of living creatures and turns its food into sustenance of their vital force. He is lodged in the heart of every breathing thing; from him are memory and knowledge and the debates of the reason. He is that which is known by all the Vedas and by all forms of knowing; he is the knower of Veda and the maker of Vedanta. In other words, the Divine is at once the Soul of matter and the Soul of life and the Soul of mind as well as the Soul of the supramental light that is beyond mind and its limited reasoning intelligence.” *Essays on the Gita
Sri Aurobindo: “The Divine and no other is the flame of life that sustains the physical body of living creatures and turns its food into sustenance of their vital force. He is lodged in the heart of every breathing thing; from him are memory and knowledge and the debates of the reason. He is that which is known by all the Vedas and by all forms of knowing; he is the knower of Veda and the maker of Vedanta. In other words, the Divine is at once the Soul of matter and the Soul of life and the Soul of mind as well as the Soul of the supramental light that is beyond mind and its limited reasoning intelligence.” Essays on the Gita
Sri Aurobindo: "[The Divine"s] totality of finite and changeable circumstances dependent on an equal, immutable and eternal Infinity is what we call the Universe.” *The Upanishads
Sri Aurobindo: "The Divinity in man dwells veiled in his spiritual centre; there can be no such thing as self-exceeding for man or a higher issue for his existence if there is not in him the reality of an eternal Self and Spirit.” *The Life Divine
Sri Aurobindo: "The duality is a position taken up, a double status accepted for the operations of the self-manifestation of the being; but there is no eternal and fundamental separateness and dualism of Being and its Consciousness-Force, of the Soul and Nature.” *The Life Divine
Sri Aurobindo: "The faith in the divine Shakti must be always at the back of our strength and when she becomes manifest, it must be or grow implicit and complete. There is nothing that is impossible to her who is the conscious Power and universal Goddess all-creative from eternity and armed with the Spirit"s omnipotence.” The Life Divine
Sri Aurobindo: ". . . the feeling of sure expectation of another"s help and reliance on his word, character etc.” Letters on Yoga
Sri Aurobindo: "The first is the discovery of the soul, not the outer soul of thought and emotion and desire, but the secret psychic entity, the divine element within us. When that becomes dominant over the nature, when we are consciously the soul and when mind, life and body take their true place as its instruments, we are aware of a guide within that knows the truth, the good, the true delight and beauty of existence, controls heart and intellect by its luminous law and leads our life and being towards spiritual completeness.” *The Life Divine
Sri Aurobindo: ".The Herds and the Waters are the two principal images of the Veda; the former are the trooping Rays of the divine Sun, herds of the luminous Consciousness;” The Secret of the Veda
Sri Aurobindo: "The hostile forces are those whose very raison d"être is revolt against the Divine, against the Light and Truth and enmity to the Divine Work.” *Letters on Yoga
Sri Aurobindo: "The idea is the realisation of a truth in Consciousness as the fact is its realisation in Power.” *The Supramental Manifestation
Sri Aurobindo: "The Infinite is not a sum of things, it is That which is all things and more.” The Life Divine
Sri Aurobindo: "The Infinite pauses always in the finite; the finite arrives always in the Infinite. This is the wheel that circles forever through Time and Eternity.” *Essays Divine and Human
Sri Aurobindo: “The legend of the Tower of Babel speaks of the diversity of tongues as a curse laid on the race; but whatever its disadvantages, and they tend more and more to be minimised by the growth of civilisation and increasing intercourse, it has been rather a blessing than a curse, a gift to mankind rather than a disability laid upon it. The purposeless exaggeration of anything is always an evil, and an excessive pullulation of varying tongues that serve no purpose in the expression of a real diversity of spirit and culture is certainly a stumbling-block rather than a help: but this excess, though it existed in the past, is hardly a possibility of the future. The tendency is rather in the opposite direction. In former times diversity of language helped to create a barrier to knowledge and sympathy, was often made the pretext even of an actual antipathy and tended to a too rigid division. The lack of sufficient interpenetration kept up both a passive want of understanding and a fruitful crop of active misunderstandings. But this was an inevitable evil of a particular stage of growth, an exaggeration of the necessity that then existed for the vigorous development of strongly individualised group-souls in the human race. These disadvantages have not yet been abolished, but with closer intercourse and the growing desire of men and nations for the knowledge of each other’s thought and spirit and personality, they have diminished and tend to diminish more and more and there is no reason why in the end they should not become inoperative.” The Human Cycle. Babel-builders’.
Sri Aurobindo: "The Life Heavens are the heavens of the vital gods and there is there a perfect harmony but a harmony of the sublimated satisfied senses and vital desires only.” Letters on Yoga
Sri Aurobindo: “The link between the spiritual and the lower planes of the being is that which is called in the old Vedantic phraseology the vijñâna and which we may describe in our modern turn of language as the Truth-plane or the ideal mind or supermind. There the One and the Many meet and our being is freely open to the revealing light of the divine Truth and the inspiration of the divine Will and Knowledge.” The Synthesis of Yoga
Sri Aurobindo: "The lower nature is ignorant and undivine, not in itself hostile but shut to the Light and Truth. The hostile forces are anti-divine, not merely undivine; they make use of the lower nature, pervert it, fill it with distorted movements and by that means influence man and even try to enter and possess or at least entirely control him.” *Letters on Yoga
Sri Aurobindo: "The Master and Mover of our works is the One, the Universal and Supreme, the Eternal and Infinite. He is the transcendent unknown or unknowable Absolute, the unexpressed and unmanifested Ineffable above us; but he is also the Self of all beings, the Master of all worlds, transcending all worlds, the Light and the Guide, the All-Beautiful and All-Blissful, the Beloved and the Lover. He is the Cosmic Spirit and all-creating Energy around us; he is the Immanent within us. All that is is he, and he is the More than all that is, and we ourselves, though we know it not, are being of his being, force of his force, conscious with a consciousness derived from his; even our mortal existence is made out of his substance and there is an immortal within us that is a spark of the Light and Bliss that are for ever. No matter whether by knowledge, works, love or any other means, to become aware of this truth of our being, to realise it, to make it effective here or elsewhere is the object of all Yoga.” *The Life Divine
Sri Aurobindo: "The Mother not only governs all from above but she descends into this lesser triple universe. Impersonally, all things here, even the movements of the Ignorance, are herself in veiled power and her creations in diminished substance, her Nature-body and Nature-force, and they exist because, moved by the mysterious fiat of the Supreme to work out something that was there in the possibilities of the Infinite, she has consented to the great sacrifice and has put on like a mask the soul and forms of the Ignorance. But personally too she has stooped to descend here into the Darkness that she may lead it to the Light, into the Falsehood and Error that she may convert it to the Truth, into this Death that she may turn it to godlike Life, into this world-pain and its obstinate sorrow and suffering that she may end it in the transforming ecstasy of her sublime Ananda. In her deep and great love for her children she has consented to put on herself the cloak of this obscurity, condescended to bear the attacks and torturing influences of the powers of the Darkness and the Falsehood, borne to pass though the portals of the birth that is a death, taken upon herself the pangs and sorrows and sufferings of the creation, since it seemed that thus alone could it be lifted to the Light and Joy and Truth and eternal Life. This is the great sacrifice called sometimes the sacrifice of the Purusha, but much more deeply the holocaust of Prakriti, the sacrifice of the Divine Mother.” The Mother
Sri Aurobindo: "The motion of the world works under the government of a perpetual stability. Change represents the constant shifting of apparent relations in an eternal Immutability.” The Upanishads
Sri Aurobindo: ". The mystic Muse is more of an inspired Bacchante of the Dionysian wine than an orderly housewife.” Letters on Savitri
Sri Aurobindo: "The nature of Bhakti is adoration, worship, self-offering to what is greater than oneself; the nature of love is a feeling or a seeking for closeness and union. Self-giving is the character of both; both are necessary in the yoga and each gets its full force when supported by the other.” *Letters on Yoga
Sri Aurobindo: "The omniscient is not born, nor dies, nor has he come into being from anywhere, nor is he anyone. He is unborn, he is constant and eternal, he is the Ancient of Days who is not slain in the slaying of the body. . . .” *The Upanishads
Sri Aurobindo: “The One is Four for ever in his supramental quaternary of Being, Consciousness, Force and Ananda.
Sri Aurobindo: "The ordinary mind in man is not truly the thinking mind proper, it is a life-mind, a vital mind as we may call it, which has learned to think and even to reason but for its own ends and on its own lines, not on those of a true mind of knowledge.” The Human Cycle (footnote).
Sri Aurobindo: "The peacock is the bird of Victory.” *Letters on Yoga
Sri Aurobindo: "The physical nerves are part of the material body but they are extended into the subtle body and there is a connection between the two.” Letters on Yoga
Sri Aurobindo: "The prophetic or revealing power sees the substance; the inspiration perceives the right expression. Neither is manufactured; nor is poetry really a poiesis or composition, nor even a creation, but rather the revelation of something that eternally exists. The ancients knew this truth and used the same word for poet and prophet, creator and seer, sophos, vates, kavi.” Essays Divine and Human
Sri Aurobindo: "The Purusha, the inner Self, no larger than the size of a man"s thumb.” *The Life Divine
Sri Aurobindo: "The quest of man for God, which becomes in the end the most ardent and enthralling of all his quests, begins with his first vague questionings of Nature and a sense of something unseen both in himself and her. Even if, as modern Science insists, religion started from animism, spirit-worship, demon-worship, and the deification of natural forces, these first forms only embody in primitive figures a veiled intuition in the subconscient, an obscure and ignorant feeling of hidden influences and incalculable forces, or a vague sense of being, will, intelligence in what seems to us inconscient, of the invisible behind the visible, of the secretly conscious spirit in things distributing itself in every working of energy. The obscurity and primitive inadequacy of the first perceptions do not detract from the value or the truth of this great quest of the human heart and mind, since all our seekings, — including Science itself, — must start from an obscure and ignorant perception of hidden realities and proceed to the more and more luminous vision of the Truth which at first comes to us masked, draped, veiled by the mists of the Ignorance. Anthropomorphism is an imaged recognition of the truth that man is what he is because God is what He is and that there is one soul and body of things, humanity even in its incompleteness the most complete manifestation yet achieved here and divinity the perfection of what in man is imperfect.” The Life Divine
Sri Aurobindo: "The real subconscious is a nether diminished consciousness close to the Inconscient; the subliminal is a consciousness larger than our surface existence. But both belong to the inner realm of our being of which our surface is unaware, so both are jumbled together in our common conception and parlance.” *The Life Divine
Sri Aurobindo: "There are two allied powers in man: Knowledge and Wisdom. Knowledge is so much of the truth, seen in a distorted medium, as the mind arrives at by groping; Wisdom what the eye of divine vision sees in the spirit.” *The Hour of God
Sri Aurobindo: "The reason itself is only a special kind of application, made by a surface regulating intelligence, of suggestions which actually come from a concealed, but sometimes partially overt and active power of the intuitive spirit.” The Synthesis of Yoga
Sri Aurobindo: "There is an inner vision that opens when one does sadhana and all sorts of images rise before it or pass. Their coming does not depend upon your thought or will; it is real and automatic. Just as your physical eyes see things in the physical world, so the inner eyes see things and images that belong to the other worlds and subtle images of things of this physical world also.” *Letters on Yoga
Sri Aurobindo: "[There is] a Supernature behind all that is apparent, a supreme power of the Spirit in Time and beyond Time, in Space and beyond Space, a conscious Power of the Self who by her becomes all becomings, of the Absolute who by her manifests all relativities.” The Life Divine
Sri Aurobindo: "There is no difference between the terms ‘universal" and ‘cosmic" except that ‘universal" can be used in a freer way than ‘cosmic". Universal may mean ‘of the universe", cosmic in that general sense. But it may also mean ‘common to all", e.g., ‘This is a universal weakness" — but you cannot say ‘This is a cosmic weakness".” Letters on Yoga*
Sri Aurobindo: "There is no difference between the terms ‘universal" and ‘cosmic" except that ‘universal" can be used in a freer way than ‘cosmic". Universal may mean ‘of the universe", cosmic in that general sense. But it may also mean ‘common to all", e.g., ‘This is a universal weakness" — but you cannot say ‘This is a cosmic weakness".” Letters on Yoga
Sri Aurobindo: "There is no ignorance that is not part of the Cosmic Ignorance, only in the individual it becomes a limited formation and movement, while the Cosmic Ignorance is the whole movement of world consciousness separated from the supreme Truth and acting in an inferior motion in which the Truth is perverted, diminished, mixed and clouded with falsehood and error.” Letters on Yoga
Sri Aurobindo: "There is no necessity in the essential nature of mind, sense, life that they should be so limited: for the physical sense-organs are not the creators of sense-perceptions, but themselves the creation, the instruments and here a necessary convenience of the cosmic sense; the nervous system and vital organs are not the creators of life"s action and reaction, but themselves the creation, the instruments and here a necessary convenience of the cosmic Life-force; the brain is not the creator of thought, but itself the creation, the instrument and here a necessary convenience of the cosmic Mind. The necessity then is not absolute, but teleological; it is the result of a divine cosmic Will in the material universe which intends to posit here a physical relation between sense and its object, establishes here a material formula and law of Conscious-Force and creates by it physical images of Conscious-Being to serve as the initial, dominating and determining fact of the world in which we live. It is not a fundamental law of being, but a constructive principle necessitated by the intention of the Spirit to evolve in a world of Matter.” The Life Divine
Sri Aurobindo: “There is no necessity in the essential nature of mind, sense, life that they should be so limited: for the physical sense-organs are not the creators of sense-perceptions, but themselves the creation, the instruments and here a necessary convenience of the cosmic sense; the nervous system and vital organs are not the creators of life’s action and reaction, but themselves the creation, the instruments and here a necessary convenience of the cosmic Life-force; the brain is not the creator of thought, but itself the creation, the instrument and here a necessary convenience of the cosmic Mind. The necessity then is not absolute, but teleological; it is the result of a divine cosmic Will in the material universe which intends to posit here a physical relation between sense and its object, establishes here a material formula and law of Conscious-Force and creates by it physical images of Conscious-Being to serve as the initial, dominating and determining fact of the world in which we live. It is not a fundamental law of being, but a constructive principle necessitated by the intention of the Spirit to evolve in a world of Matter.” The Life Divine
Sri Aurobindo: "The Rishi hymns the Sun-God as the source of divine knowledge and the creator of the inner worlds.” *The Secret of the Veda
Sri Aurobindo: "The robbers are as in the Veda vital beings who come to steal away the good condition or else to steal the gains of the sadhana.” Letters on Yoga
Sri Aurobindo: *"The seer does not need the aid of thought in its process as a means of knowledge, but only as a means of representation and expression, — thought is to him a lesser power and used for a secondary purpose. If a further extension of knowledge is required, he can come at it by new seeing without the slower thought processes that are the staff of support of the mental search and its feeling out for truth, — even as we scrutinise with the eye to find what escaped our first observation” The Synthesis of Yoga
Sri Aurobindo: “The Self that becomes all these forms of things is the Virat or universal Soul; the Self that creates all these forms is Hiranyagarbha, the luminous or creatively perceptive Soul.” The Synthesis of Yoga
Sri Aurobindo: ". . . the Self that creates all these forms is Hiranyagarbha, the luminous or creatively perceptive Soul; . . . . ” *The Synthesis of Yoga
Sri Aurobindo: "The sense of release as if from jail always accompanies the emergence of the psychic being or the realisation of the self above. It is therefore spoken of as a liberation, mukti. It is a release into peace, happiness, the soul"s freedom not tied down by the thousand ties and cares of the outward ignorant existence.” Letters on Yoga
Sri Aurobindo: "The Sphinx is a symbol of the eternal quest that can only be answered by the secret knowledge.” *Letters on Yoga
Sri Aurobindo: “The Sphinx is a symbol of the eternal quest that can only be answered by the secret knowledge.” Letters on Yoga
Sri Aurobindo: “The spiritual man who can guide human life towards its perfection is typified in the ancient Indian idea of the Rishi, one who has lived fully the life of man and found the word of the supra-intellectual, supramental, spiritual truth.” Social and Political Thought
Sri Aurobindo: "The supernatural is that the nature of which we have not attained or do not yet know, or the means of which we have not yet conquered. The common taste for miracles is the sign that man"s ascent is not yet finished.” Essays Divine and Human
Sri Aurobindo: "The supramental Knowledge-Will is Consciousness-Force rendered operative for the creation of forms of united being in an ordered harmony to which we give the name of world or universe; . . .” *The Life Divine
Sri Aurobindo: “… the terrible Kali is also the loving and beneficent Mother; …” Essays on the Gita
Sri Aurobindo: "The thousand-petalled lotus is above the head. It is the seventh and highest centre.” Letters on Yoga
Sri Aurobindo: "The true soul secret in us, — subliminal, we have said, but the word is misleading, for this presence is not situated below the threshold of waking mind, but rather burns in the temple of the inmost heart behind the thick screen of an ignorant mind, life and body, not subliminal but behind the veil, — this veiled psychic entity is the flame of the Godhead always alight within us, inextinguishable even by that dense unconsciousness of any spiritual self within which obscures our outward nature. It is a flame born out of the Divine and, luminous inhabitant of the Ignorance, grows in it till it is able to turn it towards the Knowledge. It is the concealed Witness and Control, the hidden Guide, the Daemon of Socrates, the inner light or inner voice of the mystic. It is that which endures and is imperishable in us from birth to birth, untouched by death, decay or corruption, an indestructible spark of the Divine.” *The Life Divine
Sri Aurobindo: "The Truth-being is the Hara-Gauri (the biune body of the Lord and his Spouse, Ishwara and Shakti, the right half male, the left half female) of the Indian iconological symbol; it is the double Power masculine-feminine born from and supported by the supreme Shakti of the Supreme.” The Synthesis of Yoga
Sri Aurobindo: "The universe is a manifestation of the Reality, and there is a truth of the universal existence, a Power of cosmic being, an all-self or world-spirit. Humanity is a formation or manifestation of the Reality in the universe, and there is a truth and self of humanity, a human spirit, a destiny of human life.” The Life Divine
Sri Aurobindo: "The Unknown is not the Unknowable; it need not remain the unknown for us, unless we choose ignorance or persist in our first limitations. For to all things that are not unknowable, all things in the universe, there correspond in that universe faculties which can take cognisance of them, and in man, the microcosm, these faculties are always existent and at a certain stage capable of development. We may choose not to develop them; where they are partially developed, we may discourage and impose on them a kind of atrophy. But, fundamentally, all possible knowledge is knowledge within the power of humanity.” *The Life Divine
Sri Aurobindo: "The Unseen with whom there can be no pragmatic relations, unseizable, featureless, unthinkable, undesignable by name, whose substance is the certitude of One Self, in whom world-existence is stilled, who is all peace and bliss — that is the Self, that is what must be known.” Mandukya Upanishad. The Life Divine
Sri Aurobindo: "The wideness comes when one exceeds or begins to exceed the individual consciousness and spread out towards the universal. But the psychic can be active even in the individual consciousness.” *Letters on Yoga
Sri Aurobindo: "The word ‘descend" has various meanings according to the context — I used it here in the sense of the psychic being coming down into the human consciousness and body ready for it.” Letters on Yoga
Sri Aurobindo: "The word ‘ghost" as used in popular parlance covers an enormous number of distinct phenomena which have no necessary connection with each other. To name a few only: ::: An actual contact with the soul of a human being in its subtle body and transcribed to our mind by the appearance of an image or the hearing of a voice.
Sri Aurobindo: "The word is a sound expression of the idea. In the supra-physical plane when an idea has to be realised, one can by repeating the word-expression of it, produce vibrations which prepare the mind for the realisation of the idea. That is the principle of the Mantras and of Japa. One repeats the name of the Divine and the vibrations created in the consciousness prepare the realisation of the Divine. It is the same idea that is expressed in the Bible: ‘God said, Let there be Light, and there was Light". It is creation by the Word.” *The Future Poetry
Sri Aurobindo: "This descent is felt as a pouring in of calm and peace, of force and power, of light, of joy and ecstasy, of wideness and freedom and knowledge, of a Divine Being or a Presence — sometimes one of these, sometimes several of them or all together.” Letters on Yoga
Sri Aurobindo: "This idea of universality, of oneness not only with God or the eternal Self in me, but with all humanity and other beings, is growing to be the most prominent strain in our minds and it has to be taken more largely into account in any future idea or computation of the significance of rebirth and karma.” Essays in Philosophy and Yoga
Sri Aurobindo: "This material universe is itself only existence as we see it when the soul dwells on the plane of material movement and experience in which the spirit involves itself in form, and therefore all the framework of things in which it moves by the life and which it embraces by the consciousness is determined by the principle of infinite division and aggregation proper to Matter, to substance of form.” The Upanishads
Sri Aurobindo: "This mind of pure intelligence has behind it our inner or subliminal mind which senses directly all the things of the mind-plane, is open to the action of a world of mental forces, and can feel the ideative and other imponderable influences which act upon the material world and the life-plane but which at present we can only infer and cannot directly experience: . . . .” *The Life Divine
Sri Aurobindo: "This truth of Karma has been always recognised in the East in one form or else in another; but to the Buddhists belongs the credit of having given to it the clearest and fullest universal enunciation and the most insistent importance. In the West too the idea has constantly recurred, but in external, in fragmentary glimpses, as the recognition of a pragmatic truth of experience, and mostly as an ordered ethical law or fatality set over against the self-will and strength of man: but it was clouded over by other ideas inconsistent with any reign of law, vague ideas of some superior caprice or of some divine jealousy, — that was a notion of the Greeks, — a blind Fate or inscrutable Necessity, Ananke, or, later, the mysterious ways of an arbitrary, though no doubt an all-wise Providence.” Essays in Philosophy and Yoga *Ananke"s.
Sri Aurobindo: “This truth of Karma has been always recognised in the East in one form or else in another; but to the Buddhists belongs the credit of having given to it the clearest and fullest universal enunciation and the most insistent importance. In the West too the idea has constantly recurred, but in external, in fragmentary glimpses, as the recognition of a pragmatic truth of experience, and mostly as an ordered ethical law or fatality set over against the self-will and strength of man: but it was clouded over by other ideas inconsistent with any reign of law, vague ideas of some superior caprice or of some divine jealousy,—that was a notion of the Greeks,—a blind Fate or inscrutable Necessity, Ananke, or, later, the mysterious ways of an arbitrary, though no doubt an all-wise Providence.” Essays in Philosophy and Yoga
Sri Aurobindo: "Time and Space . . . are the conceptual movement and extension of the Godhead in us.” *Essays on the Gita
Sri Aurobindo: "To act according to a standard of Truth or a rule or law of action (dharma) or in obedience to a superior authority or to the highest principles discovered by the reason and intelligent will and not according to one"s own fancy, vital impulses and desires. In yoga obedience to the Guru or to the Divine and the law of the Truth as declared by the Guru is the foundation of discipline.” *Letters on Yoga
Sri Aurobindo: "To be entirely sincere means to desire the divine Truth only, to surrender yourself more and more to the Divine Mother, to reject all personal demand and desire other than this one aspiration, to offer every action in life to the Divine and do it as the work given without bringing in the ego. This is the basis of the divine life.” Bases of Yoga*
Sri Aurobindo: “To be entirely sincere means to desire the divine Truth only, to surrender yourself more and more to the Divine Mother, to reject all personal demand and desire other than this one aspiration, to offer every action in life to the Divine and do it as the work given without bringing in the ego. This is the basis of the divine life.” Bases of Yoga
Sri Aurobindo: "Trance or samadhi is a way of escape — the body is made quiet, the physical mind is in a state of torpor, the inner consciousness is left free to go on with its experiences. The disadvantage is that trance becomes indispensable and the problem of the waking consciousness is not solved; it remains imperfect.” Letters on Yoga
Sri Aurobindo: "True reconciliation proceeds always by a mutual comprehension leading to some sort of intimate oneness. It is therefore through the utmost possible unification of Spirit and Matter that we shall best arrive at their reconciling truth and so at some strongest foundation for a reconciling practice in the inner life of the individual and his outer existence.” The Life Divine*
Sri Aurobindo: "Unity is the eternal and fundamental fact, without which all multiplicity would be an unreal and an impossible illusion. The consciousness of Unity is therefore called Vidya, the Knowledge.” *The Upanishads
Sri Aurobindo: "Universal love is the spiritual founded on the sense of the One and the Divine everywhere and the change of the personal into a wide universal consciousness, free from attachment and ignorance.” *Letters on Yoga
Sri Aurobindo uses the word in the sense of the definition for imager.
Sri Aurobindo: "Very usually, altruism is only the sublimest form of selfishness.” *Essays Divine and Human
Sri Aurobindo: "Vices are simply an overflow of energy in irregulated channels.” *Letters on Yoga
Sri Aurobindo: "Victory. The final emergence of the embodied consciousness on earth from the bondage of the Ignorance.” *On Himself
Sri Aurobindo: "‘Violet" is the colour of benevolence or compassion, but also more vividly of the Divine Grace. . . .” *Letters on Yoga
Sri Aurobindo: “Vishnu the all-pervading, the cosmic Deity, the Lover and Friend of our souls, the Lord of the transcendent existence and the transcendent delight.” The Secret of the Veda
Sri Aurobindo: "Visions come under the head of experiences, unless they fix themselves and are accompanied by a realisation of which they are as it were the support.” The Mother*
Sri Aurobindo: "Vitality means life-force — wherever there is life, in plant or animal or man, there is life-force — without the vital there can be no life in matter and no living action. The vital is a necessary force and nothing can be done or created in the bodily existence, if the vital is not there as an instrument.” *Letters on Yoga
"The vital proper is the life-force acting in its own nature, impulses, emotions, feelings, desires, ambitions, etc., having as their highest centre what we may call the outer heart of emotion, while there is an inner heart where are the higher or psychic feelings and sensibilities, the emotions or intuitive yearnings and impulses of the soul. The vital part of us is, of course, necessary to our completeness, but it is a true instrument only when its feelings and tendencies have been purified by the psychic touch and taken up and governed by the spiritual light and power.” *Letters on Yoga
". . . the vital is the Life-nature made up of desires, sensations, feelings, passions, energies of action, will of desire, reactions of the desire-soul in man and of all that play of possessive and other related instincts, anger, fear, greed, lust, etc., that belong to this field of the nature. Letters on Yoga
The Mother: "The vital is the dynamism of action. It is the seat of the will, of impulses, desires, revolts, etc.” Words of the Mother, MCW Vol. 15*.
Sri Aurobindo: "Weakness puts the same test and question to the strengths and energies and greatnesses in which we glory. Power is the play of life, shows its degree, finds the value of its expression; weakness is the play of death pursuing life in its movement and stressing the limit of its acquired energy.” Essays in Philosophy and Yoga
Sri Aurobindo: "We have distinguished a fourfold principle of divine Being creative of the universe, — Existence, Conscious-Force, Bliss and Supermind.” *The Life Divine
Sri Aurobindo: ". . . we insist so much on sincerity in the yoga — and that means to have all the being consciously turned towards the one Truth, the one Divine.” *Letters on Yoga
Sri Aurobindo: "We mean by the Absolute something greater than ourselves, greater than the cosmos which we live in, the supreme reality of that transcendent Being which we call God, something without which all that we see or are conscious of as existing, could not have been, could not for a moment remain in existence. Indian thought calls it Brahman, European thought the Absolute because it is a self-existent which is absolved of all bondage to relativities . . . The Absolute is for us the Ineffable.” *The Life Divine
Sri Aurobindo: "We see at once that if such an Existence is, it must be, like the Energy, infinite. Neither reason nor experience nor intuition nor imagination bears witness to us of the possibility of a final terminus. All end and beginning presuppose something beyond the end or beginning. An absolute end, an absolute beginning is not only a contradiction in terms, but a contradiction of the essence of things, a violence, a fiction. Infinity imposes itself upon the appearances of the finite by its ineffugable self-existence.” *The Life Divine
Sri Aurobindo: "Whatever the manifestation may be, spiritual or material or other, it has behind it something that is beyond itself, and even if we reached the highest possible heights of the manifested existence there would be still beyond that even an Unmanifested from which it came.
Sri Aurobindo: "What is God after all? An eternal child playing an eternal game in an eternal garden.” Essays in Philosophy and Yoga
Sri Aurobindo: "What is meant by hell is a painful passage through the vital or lingering there, as for instance, in many cases of suicide where one remains surrounded by the forces of suffering and turmoil created by this unnatural and violent exit.” *Letters on Yoga
Sri Aurobindo: "What the "void" feels as a clutch is felt by the Mother only as a reminding finger laid on her cheek. It is one advantage of the expression ‘as if" that it leaves the field open for such variation. It is intended to suggest without saying it that behind the sombre void is the face of a mother. The two other ‘as if"s have the same motive and I do not find them jarring upon me. The second is at a sufficient distance from the first and it is not obtrusive enough to prejudice the third which more nearly follows. . . .” Letters on Savitri
Sri Aurobindo: "What we call unconsciousness is simply other-consciousness; it is the going in of this surface wave of our mental awareness of outer objects into our subliminal self-awareness and into our awareness too of other planes of existence. We are really no more unconscious when we are asleep or stunned or drugged or ``dead"" or in any other state, than when we are plunged in inner thought oblivious of our physical selves and our surroundings. For anyone who has advanced even a little way in Yoga, this is a most elementary proposition and one which offers no difficulty whatever to the thought because it is proved at every point by experience.” *The Synthesis of Yoga
Sri Aurobindo: "When all is in agreement with the one Truth or an expression of it that is harmony.” Letters on Yoga
Sri Aurobindo: "Whoever the recipient, whatever the gift, it is the Supreme, the Eternal in things, who receives and accepts it, even if it be rejected or ignored by the immediate recipient. For the Supreme who transcends the universe, is yet here too, however veiled, in us and in the world and in its happenings; he is there as the omniscient Witness and Receiver of all our works and their secret Master.” *The Synthesis of Yoga
Sri Aurobindo: "Who is the superman? He who can rise above this matter-regarding broken mental human unit and possess himself universalised and deified in a divine force, a divine love and joy and a divine knowledge.” *The Hour of God
Sri Aurobindo: ". . . wrong will and falsehood of the steps, . . . separative egoism inflicting by its ignorance and separate contrary will harm on oneself or harm on others, self-driven to a wrong dealing with one"s own soul, mind, life or body or a wrong dealing with the soul, mind, life, body of others, . . . is the practical sense of all human evil.” *The Life Divine
Sri Aurobindo: "Yes: the purpose is to create a large luminous trailing repetitive movement like the flight of the Bird with its dragon tail of white fire.” *Letters on Savitri
Sri Aurobindo: “Yes: the purpose is to create a large luminous trailing repetitive movement like the flight of the Bird with its dragon tail of white fire.” Letters on Savitri
Sri Aurobindo: "Yet all the time the universal forces are pouring into him without his knowing it. He is aware only of thoughts, feelings, etc., that rise to the surface and these he takes for his own. Really they come from outside in mind waves, vital waves, waves of feeling and sensation, etc., which take particular form in him and rise to the surface after they have got inside. But they do not get into his body at once. He carries about with him an environmental consciousness (called by the Theosophists the Aura) into which they first enter. If you can become conscious of this environmental self of yours, then you can catch the thought, passion, suggestion or force of illness and prevent it from entering into you. If things in you are thrown out, they often do not go altogether but take refuge in this environmental atmosphere and from there they try to get in again. Or they go to a distance outside but linger on the outskirts or even perhaps far off, waiting till they get an opportunity to attempt entrance.” *Letters on Yoga
Sri Aurobindo: "Your ‘barely enough", instead of the finer and more suggestive ‘hardly", falls flat upon my ear; one cannot substitute one word for another in this kind of poetry merely because it means intellectually the same thing; ‘hardly" is the mot juste in this context and, repetition or not, it must remain unless a word not only juste but inevitable comes to replace it… . On this point I may add that in certain contexts ‘barely" would be the right word, as for instance, ‘There is barely enough food left for two or three meals", where ‘hardly" would be adequate but much less forceful. It is the other way about in this line. Letters on Savitri
Srichakra (Sanskrit) Śrīcakra [from śrī light, radiance + cakra wheel, mystical center or plexus] A magical diagram or circle, exoterically supposed to represent the circle of the earth. When applied to man, an astrological division of the body representing the uterine or pubic region. Subba Row writes: “The Sreechakram referred to in ‘Isis Unveiled’ is not the real esoteric Sreechakram of the ancient adepts of Aryavarta”; to which Blavatsky adds: “Very true. But who would be allowed to give out the ‘real esoteric one’?” (5 Years of Theosophy 156-7)
Sridhara (Sanskrit) Śrīdhara A well-known Hindu author of various commentaries.
Sri K. ::: abbreviation of "Sri Krishna" (see Śrikr.s.n.a).
Sri Krishna is the Lord of the Divine Love and Ananda. His flute calls the physical being to awake out of the attachments of the physical world and turn to that Love and Ananda.
Srikrishna ::: see Krsna
Srimad-bhagavat (Sanskrit) Śrīmad-bhagavat That which is beautiful and worthy of praise; a title of the Bhagavad-Gita.
Sringa-giri (Sanskrit) Śṛṅga-giri [from śṛṅga peak + giri mountain] The mountain peak; a hill and town on the ridge of the Western Ghauts in Mysore in Southern India; also the chief matha (monastery) of the Advaita and Smarta Brahmins, also called Sringeri, founded by Sankaracharya in this town. Because it is the residence of the philosophico-religious head of the Advaita Vedantists, each one of these heads, whether by courtesy or spiritual right, is himself called Sankaracharya.
Sripada (Sanskrit) Śrīpāda [from śrī holy one + pāda foot] The Lord’s foot; the supposed impression of the Buddha’s foot; also the name of several men.
Sri (Sanskrit) Śrī [from the verbal root śri to honor, be devoted] Light, luster, radiance, glory, beauty; prosperity, success, high rank. As a proper noun, Lakshmi as goddess of prosperity or beauty. Also commonly used as an honorary prefix, equivalent to holy, sacred, e.g., Sri Sankaracharya.
Srivatsa (Sanskrit) Śrīvatsa The favorite of Sri (lord or goddess); a mystical mark worn by Siva in his representations, as well as used in various ways by the Jains as the emblem of the tenth Jina. This emblem is a particular curling of hair on the breast of Krishna or Vishnu and of other divine beings, said to be white and often in iconography pictured as cruciform and supposed to represent a flower.
Sriyantra, Sri-antara. See SIX-POINTED STAR; SOLOMON’s SEAL
sri ::: glory, splendour, beauty, prosperity; creation of prosperity and sri beauty in the world, part of Sri Aurobindo"s karma or life-work.
SRI International ::: (company) One of the world's largest contract research firms. Founded in 1946 in conjuction with Stanford University as the Stanford Research Institute, they later became fully independent and were incorporated as a non-profit organisation under U.S. and California laws.SRI does research and development in many areas, independently and for hire. They produce and sell reports on the independent research. .Address: Menlo Park, California, USA; Cambridge, UK.(2003-04-12)
SRI International "company" One of the world's largest contract research firms. Founded in 1946 in conjuction with {Stanford University} as the Stanford Research Institute, they later became fully independent and were incorporated as a non-profit organisation under U.S. and California laws. SRI does research and development in many areas, independently and for hire. They produce and sell reports on the independent research. {(http://sri.com/)}. Address: Menlo Park, California, USA; Cambridge, UK. (2003-04-12)
srimad bhagavat. ::: one of the main 18 Puranas, dealing with the avataras of Vishnu, especially and in great detail with the life of Lord Krishna
srishti. ::: creation; projection or gradual unfoldment of what exists potentially in the cause; evolution of the universe from its seed state
srishti drishti. ::: creation followed by perception
sri &
SRI {SRI International}
TERMS ANYWHERE
"1. ‘The Golden Embryo" in Hindu cosmology; the name given to the golden-hued Egg which floated on the surface of the primeval waters. In time the egg divided into two parts, the golden top half of the shell becoming the heavens and the silver lower half the earth. 2. ‘God imaginative and therefore creative"; the ‘Spirit in the middle or Dream State"; Lord of Dream-Life who takes from the ocean of subconsciously intelligent spiritual being the conscious psychic forces which He materializes or encases in various forms of gross living matter. (Enc. Br.; A)” Glossary and Index of Proper Names in Sri Aurobindo"s Works.
absolute reality ::: Sri Aurobindo: "I would myself say that bliss and oneness are the essential condition of the absolute reality, and love as the most characteristic dynamic power of bliss and oneness must support fundamentally and colour their activities; . . . .” Letters on Yoga
A Dictionary of Words and Terms in Sri Aurobindo"s SavitriLexicon of an Infinite MindNarad (Richard Eggenberger)
adoration ::: 1. The act of paying honour, as to a divine being; worship. 2. Reverent homage. 3. Fervent and devoted love. **adoration"s.*Sri Aurobindo: "Especially in love for the Divine or for one whom one feels to be divine, the Bhakta feels an intense reverence for the Loved, a sense of something of immense greatness, beauty or value and for himself a strong impression of his own comparative unworthiness and a passionate desire to grow into likeness with that which one adores.” Letters on Yoga*
adventurer ::: one who seeks adventures, or who engages in daring enterprises. (Sri Aurobindo also employs the word as an adj.) adventurers, Adventurers.
aeons ::: ages of the universe, immeasurable periods of time; the whole duration of the world, or of the universe; eternity. aeons", aeoned, million-aeoned, (employed as an adj. by Sri Aurobindo), aeon-rings.
"A fabulous tribe of wild, beastlike monsters, having the upper part of a human being and the lower part of a horse. They live in the woods or mountains of Elis, Arcadia, and Thessaly. They are representative of wild life, animal desires and barbarism. (M.I.) Glossary and Index of Proper Names in Sri Aurobindo"s Works.*
*[Agni]. Sri Aurobindo: "Agni is the leader of the sacrifice and protects it in the great journey against the powers of darkness. The knowledge and purpose of this divine Puissance can be entirely trusted; he is the friend and lover of the soul and will not betray it to evil gods. Even for the man sitting far off in the night, enveloped by the darkness of the human ignorance, this flame[Agni] is a light which, when it is perfectly kindled and in proportion as it mounts higher and higher, enlarges itself into the vast light of the Truth. Flaming upward to heaven to meet the divine Dawn, it rises through the vital or nervous mid-world and through our mental skies and enters at last the Paradise of Light, its own supreme home above where joyous for ever in the eternal Truth that is the foundation of the sempiternal Bliss the shining Immortals sit in their celestial sessions and drink the wine of the infinite beatitude.” *The Secret of the Veda
agreement ::: a contract or other document delineating an arrangement that is accepted by all parties to a transaction. (Sri Aurobindo capitalizes the word.)
alacananda ::: "One of the four head streams of the river Ganga in the Himalayas. According to the Vaishnavas it is the terrestrial Ganga which Shiva received upon his head as it fell from heaven. The famous shrine of Badrinath is situated on the banks of this stream. (Dow.)” Glossary and Index of Proper Names in Sri Aurobindo"s Works
amethyst ::: a purple or violet quartz; having the clear colour as of the precious stone. Sri Aurobindo uses the word as an adj."for Amethyst (the Mother)she has revealed that it has a power of protection” Huta
an adjective suffix meaning "without” (childless, peerless). Sri Aurobindo forms a number of new words utilizing this suffix.
ananke ::: "In Greek mythology, personification of compelling necessity or ultimate fate to which even the gods must yield.” *Glossary and Index of Proper Names in Sri Aurobindo"s Works
**Angel of the Way *Sri Aurobindo: "Love fulfilled does not exclude knowledge, but itself brings knowledge; and the completer the knowledge, the richer the possibility of love. ‘By Bhakti" says the Lord in the Gita ‘shall a man know Me in all my extent and greatness and as I am in the principles of my being, and when he has known Me in the principles of my being, then he enters into Me." Love without knowledge is a passionate and intense, but blind, crude, often dangerous thing, a great power, but also a stumbling-block; love, limited in knowledge, condemns itself in its fervour and often by its very fervour to narrowness; but love leading to perfect knowledge brings the infinite and absolute union. Such love is not inconsistent with, but rather throws itself with joy into divine works; for it loves God and is one with him in all his being, and therefore in all beings, and to work for the world is then to feel and fulfil multitudinously one"s love for God. This is the trinity of our powers, [work, knowledge, love] the union of all three in God to which we arrive when we start on our journey by the path of devotion with Love for the Angel of the Way to find in the ecstasy of the divine delight of the All-Lover"s being the fulfilment of ours, its secure home and blissful abiding-place and the centre of its universal radiation.” The Synthesis of Yoga*
animal ::: Sri Aurobindo: "The animal is a living laboratory in which Nature has, it is said, worked out man. Man himself may well be a thinking and living laboratory in whom and with whose conscious co-operation she wills to work out the superman, the god. Or shall we not say, rather, to manifest God?” *The Life Divine
a person who professes beliefs and opinions that he or she does not hold in order to conceal his or her real feelings or motives; one who pretends to be what he is not. (Sri Aurobindo also uses the term as an adjective.) hypocrite"s.
apsaras ::: Sri Aurobindo: "The Apsaras are the most beautiful and romantic conception on the lesser plane of Hindu mythology. From the moment that they arose out of the waters of the milky Ocean, robed in ethereal raiment and heavenly adornment, waking melody from a million lyres, the beauty and light of them has transformed the world. They crowd in the sunbeams, they flash and gleam over heaven in the lightnings, they make the azure beauty of the sky; they are the light of sunrise and sunset and the haunting voices of forest and field. They dwell too in the life of the soul; for they are the ideal pursued by the poet through his lines, by the artist shaping his soul on his canvas, by the sculptor seeking a form in the marble; for the joy of their embrace the hero flings his life into the rushing torrent of battle; the sage, musing upon God, sees the shining of their limbs and falls from his white ideal. The delight of life, the beauty of things, the attraction of sensuous beauty, this is what the mystic and romantic side of the Hindu temperament strove to express in the Apsara. The original meaning is everywhere felt as a shining background, but most in the older allegories, especially the strange and romantic legend of Pururavas as we first have it in the Brahmanas and the Vishnoupurana.
arcanes ::: of things known or understood by very few; mysterious; secret; obscure; esoteric. (Employed by Sri Aurobindo as a noun.)
a religious official among the Romans, whose duty it was to predict future events and advise upon the course of public business, in accordance with omens derived from the flight, singing, and feeding of birds. Hence extended to: A soothsayer, diviner, or prophet, generally; one that foresees and foretells the future. (Sri Aurobindo employs the word as an adjective.) augured.
arise ::: 1. To get up from sleep or rest; to awaken; wake up. 2. To go up, come up, ascend on high, mount. Now only poet. **3. To come into being, action, or notice; originate; appear; spring up. 4. Of circumstances viewed as results: To spring, originate, or result from. 5. To rise from inaction, from the peaceful, quiet, or ordinary course of life. 6. To rise in violence or agitation, as the sea, the wind; to boil up as a fermenting fluid, the blood; so of the heart, wrath, etc. Now poet. 7. Of sounds: To come up aloud, or so as to be audible, to be heard aloud. arises, arising, arose, arisen. *(Sri Aurobindo also employs arisen as an adj.*)
artist ::: 1. One who practises the creative arts; one who seeks to express the beautiful in visible form. 2. A follower of a manual art; an artificer, mechanic, craftsman, artisan. artists. (Sri Aurobindo often employs the word as an adj.)
ascent ::: Sri Aurobindo: "The ascent or the upward movement takes place when there is a sufficient aspiration from the being, i.e., from the various mental, vital and physical planes.” *Letters on Yoga
A slow miraculous gesture dimly came. ::: Sri Aurobindo ref: the above line from Savitri:
aswapati ::: Sri Aurobindo: "Aswapati, the Lord of the Horse, her [Savitri"s] human father, is the Lord of Tapasya, the concentrated energy of spiritual endeavour that helps us to rise from the mortal to the immortal planes; . . . .” (From a letter written by Sri Aurobindo) Aswapati"s.
athlete ::: Sri Aurobindo employs the word as an adj. in the sense of athletic: Of the nature of, or befitting, one who is physically active, powerful, muscular, robust, agile.
auspice-hour ::: an auspice is any divine or prophetic token; a favourable sign or propitious circumstance, esp. an indication of a happy future. Sri Aurobindo combines the word ‘hour" with auspice to emphasize a special moment.
avatars ::: Sri Aurobindo: "The word Avatar means a descent; it is a coming down of the Divine below the line which divides the divine from the human world or status.” *Essays on the Gita
babel ::: "The reference is to the mythological story of the construction of the Tower of Babel, which appears to be an attempt to explain the diversity of human languages. According to Genesis, the Babylonians wanted to make a name for themselves by building a mighty city and tower ‘with its top in the heavens". God disrupted the work by so confusing the language of the workers that they could no longer understand one another. The tower was never completed and the people were dispersed over the face of the earth.” (Encyclopaedia Britannica) Glossary and Index of Proper Names in Sri Aurobindo"s Works Sri Aurobindo: "The legend of the Tower of Babel speaks of the diversity of tongues as a curse laid on the race; but whatever its disadvantages, and they tend more and more to be minimised by the growth of civilisation and increasing intercourse, it has been rather a blessing than a curse, a gift to mankind rather than a disability laid upon it. The purposeless exaggeration of anything is always an evil, and an excessive pullulation of varying tongues that serve no purpose in the expression of a real diversity of spirit and culture is certainly a stumbling-block rather than a help: but this excess, though it existed in the past, is hardly a possibility of the future. The tendency is rather in the opposite direction. In former times diversity of language helped to create a barrier to knowledge and sympathy, was often made the pretext even of an actual antipathy and tended to a too rigid division. The lack of sufficient interpenetration kept up both a passive want of understanding and a fruitful crop of active misunderstandings. But this was an inevitable evil of a particular stage of growth, an exaggeration of the necessity that then existed for the vigorous development of strongly individualised group-souls in the human race. These disadvantages have not yet been abolished, but with closer intercourse and the growing desire of men and nations for the knowledge of each other"s thought and spirit and personality, they have diminished and tend to diminish more and more and there is no reason why in the end they should not become inoperative.” The Human Cycle
beast ::: 1. An animal other than a human, especially a large four-footed mammal. 2. Fig. Animal nature as opposed to intellect or spirit. 3. A large wild animal. 4. A domesticated animal used by man. (Sri Aurobindo also employs the word as an adj.) beast"s, Beast"s, beasts, wild-beast. ::: —the Beast. Applied to the devil and evil spirits.
being ::: 1. The state or quality of having existence. 2. The totality of all things that exist. 3. One"s basic or essential nature; self. 4. All the qualities constituting one that exists; the essence. 5. A person; human being. 6. The Divine, the Supreme; God. Being, being"s, Being"s, beings, Beings, beings", earth-being"s, earth-beings, fragment-being, non-being, non-being"s, Non-Being, Non-Being"s, world-being"s.
Sri Aurobindo: "Pure Being is the affirmation by the Unknowable of Itself as the free base of all cosmic existence.” *The Life Divine :::
"The Absolute manifests itself in two terms, a Being and a Becoming. The Being is the fundamental reality; the Becoming is an effectual reality: it is a dynamic power and result, a creative energy and working out of the Being, a constantly persistent yet mutable form, process, outcome of its immutable formless essence.” *The Life Divine
"What is original and eternal for ever in the Divine is the Being, what is developed in consciousness, conditions, forces, forms, etc., by the Divine Power is the Becoming. The eternal Divine is the Being; the universe in Time and all that is apparent in it is a Becoming.” Letters on Yoga
"Being and Becoming, One and Many are both true and are both the same thing: Being is one, Becomings are many; but this simply means that all Becomings are one Being who places Himself variously in the phenomenal movement of His consciousness.” The Upanishads :::
"Our whole apparent life has only a symbolic value & is good & necessary as a becoming; but all becoming has being for its goal & fulfilment & God is the only being.” *Essays Divine and Human
"Our being is a roughly constituted chaos into which we have to introduce the principle of a divine order.” The Synthesis of Yoga*
being, conscious ::: Sri Aurobindo: "We have to conceive one indivisible conscious being behind all our experiences. . . . That is our real self.” *The Life Divine
being, Master of ::: Sri Aurobindo: " Vamadeva goes on to say, "Let us give expression to this secret name of the clarity, — that is to say, let us bring out this Soma wine, this hidden delight of existence; let us hold it in this world-sacrifice by our surrenderings or submissions to Agni, the divine Will or Conscious-Power which is the Master of being.” The Secret of the Veda
belief ::: 1. Confidence in the truth or existence of something not immediately susceptible to rigorous proof. 2. Trust or confidence, faith. 3. Something believed; an opinion or conviction. beliefs.
Question: "Sweet Mother, l don"t understand very clearly the difference between faith, belief and confidence.”
Mother: "But Sri Aurobindo has given the full explanation here. If you don"t understand, then. . . He has written ‘Faith is a feeling in the whole being." The whole being, yes. Faith, that"s the whole being at once. He says that belief is something that occurs in the head, that is purely mental; and confidence is quite different. Confidence, one can have confidence in life, trust in the Divine, trust in others, trust in one"s own destiny, that is, one has the feeling that everything is going to help him, to do what he wants to do. Faith is a certitude without any proof. Words of the Mother, MCW Vol. 6.
beyond ::: Sri Aurobindo: "The language of the Upanishad makes it strikingly clear that it is no metaphysical abstraction, no void Silence, no indeterminate Absolute which is offered to the soul that aspires, but rather the absolute of all that is possessed by it here in the relative world of its sojourning. All here in the mental is a growing light, consciousness and life; all there in the supramental is an infinite life, light and consciousness. That which is here shadowed, is there found; the incomplete here is there the fulfilled. The Beyond is not an annullation, but a transfiguration of all that we are here in our world of forms; it is sovran Mind of this mind, secret Life of this life, the absolute Sense which supports and justifies our limited senses.” The Upanishads *
bird ::: Sri Aurobindo: "The Bird in the Veda is the symbol, very frequently, of the soul liberated and upsoaring, at other times of energies so liberated and upsoaring, winging upwards towards the heights of our being, winging widely with a free flight, no longer involved in the ordinary limited movement or labouring gallop of the Life-energy, the Horse, Ashwa.” *The Secret of the Veda
bliss ::: perfect happiness; serene joy or ecstasy. (See delight for Sri Aurobindo"s definitions.) **self-bliss, World-Bliss.
blue lotus of the Idea. ::: Sri Aurobindo: "It can be taken as the (Avatar) incarnation on the mental plane.” Visions of Champaklal
bodiless ::: having no body, form, or substance; incorporeal. (Sri Aurobindo also employs the word as a n.) Bodiless.
brahma ("s) ::: "Brahma is the nominative; the uninflected form of the word is brahman; it differs from brahman ‘the Eternal" only in gender.” *Glossary of Terms in Sri Aurobindo"s Writings
Sri Aurobindo: "A compromise is a bargain, a transaction of interests between two conflicting powers; it is not a true reconciliation.” *The Life Divine
*Sri Aurobindo: "Action is the first power of life. Nature begins with force and its works which, once conscious in man, become will and its achievements; therefore it is that by turning his action Godwards the life of man best and most surely begins to become divine.” The Synthesis of Yoga
Sri Aurobindo: "Akshara, the immobile, the immutable, is the silent and inactive self, it is the unity of the divine Being, Witness of Nature, but not involved in its movement; it is the inactive Purusha free from Prakriti and her works.” Essays on the Gita
Sri Aurobindo: "A life of gnostic beings carrying the evolution to a higher supramental status might fitly be characterised as a divine life; for it would be a life in the Divine, a life of the beginnings of a spiritual divine light and power and joy manifested in material Nature.” *The Life Divine
Sri Aurobindo: ". . . all cosmic and real Law is a thing not imposed from outside, but from within, all development is self-development, all seed and result are seed of a Truth of things and result of that seed determined out of its potentialities. For the same reason no Law is absolute, because only the infinite is absolute, and everything contains within itself endless potentialities quite beyond its determined form and course, which are only determined through a self-limitation by Idea proceeding from an infinite liberty within.” The Life Divine
Sri Aurobindo: "All philosophy is concerned with the relations between two things, the fundamental truth of existence and the forms in which existence presents itself to our experience.” *The Hour of God
*(Sri Aurobindo: "And finally all is lifted up and taken into the supermind and made a part of the infinitely luminous consciousness, knowledge and experience of the supramental being, the Vijnana Purusha.” The Synthesis of Yoga*) ::: Angel of the House. The guardian spirit of the home.
Sri Aurobindo: "And though this Spirit of the universe, this One who is all, seems to be turning us on the wheel of the world as if mounted on a machine by the force of Maya, shaping us in our ignorance as the potter shapes a pot, as the weaver a fabric, by some skilful mechanical principle, yet is this spirit our own greatest self and it is according to the real idea, the truth of ourselves, that which is growing in us and finding always new and more adequate forms in birth after birth, in our animal and human and divine life, in that which we were, that which we are, that which we shall be, — it is in accordance with this inner soul-truth that, as our opened eyes will discover, we are progressively shaped by this spirit within us in its all-wise omnipotence.” *Essays on the Gita
*Sri Aurobindo: "Aspiration is a call to the Divine.” Letters on Yoga*
Sri Aurobindo: "A spiritual atmosphere is more important than outer conditions; if one can get that and also create one"s own spiritual air to breathe in and live in it, that is the true condition of progress.” *Letters on Yoga
Sri Aurobindo: "As there are Powers of Knowledge or Forces of the Light, so there are Powers of Ignorance and tenebrous Forces of the Darkness whose work is to prolong the reign of Ignorance and Inconscience. As there are Forces of Truth, so there are Forces that live by the Falsehood and support it and work for its victory; as there are powers whose life is intimately bound up with the existence, the idea and the impulse of Good, so there are Forces whose life is bound up with the existence and the idea and the impulse of Evil. It is this truth of the cosmic Invisible that was symbolised in the ancient belief of a struggle between the powers of Light and Darkness, Good and Evil for the possession of the world and the government of the life of man; — this was the significance of the contest between the Vedic Gods and their opponents, sons of Darkness and Division, figured in a later tradition as Titan and Giant and Demon, Asura, Rakshasa, Pisacha; the same tradition is found in the Zoroastrian Double Principle and the later Semitic opposition of God and his Angels on the one side and Satan and his hosts on the other, — invisible Personalities and Powers that draw man to the divine Light and Truth and Good or lure him into subjection to the undivine principle of Darkness and Falsehood and Evil.” The Life Divine
Sri Aurobindo: "As there is an inner sight other than the physical, so there is an inner hearing other than that of the external ear, and it can listen to voices and sounds and words of other worlds, other times and places, or those which come from supraphysical beings.” *Letters on Yoga
Sri Aurobindo: "Atheism is the shadow or dark side of the highest perception of God.” *Essays Divine and Human
Sri Aurobindo: "Avatarhood would have little meaning if it were not connected with the evolution. The Hindu procession of the ten Avatars is itself, as it were, a parable of evolution. First the Fish Avatar, then the amphibious animal between land and water, then the land animal, then the Man-Lion Avatar, bridging man and animal, then man as dwarf, small and undeveloped and physical but containing in himself the godhead and taking possession of existence, then the rajasic, sattwic, nirguna Avatars, leading the human development from the vital rajasic to the sattwic mental man and again the overmental superman. Krishna, Buddha and Kalki depict the last three stages, the stages of the spiritual development — Krishna opens the possibility of overmind, Buddha tries to shoot beyond to the supreme liberation but that liberation is still negative, not returning upon earth to complete positively the evolution; Kalki is to correct this by bringing the Kingdom of the Divine upon earth, destroying the opposing Asura forces. The progression is striking and unmistakable.” *Letters on Yoga
Sri Aurobindo: "Aware of the Divine as the Master of our being and action, we can learn to become channels of his Shakti, the Divine Puissance, and act according to her dictates or her rule of light and power within us.” The Life Divine
Sri Aurobindo: "Beauty is the special divine Manifestation in the physical as Truth is in the Mind, Love in the heart, Power in the vital.” *The Future Poetry
Sri Aurobindo: "Birth is the first spiritual mystery of the physical universe, death is the second which gives its double point of perplexity to the mystery of birth; for life, which would otherwise be a self-evident fact of existence, becomes itself a mystery by virtue of these two which seem to be its beginning and its end and yet in a thousand ways betray themselves as neither of these things, but rather intermediate stages in an occult processus of life.” *The Life Divine
Sri Aurobindo: "Brahma is the Power of the Divine that stands behind formation and the creation.” Letters on Yoga
*Sri Aurobindo: "But first we must understand what we mean by planes of consciousness, planes of existence. We mean a general settled poise or world of relations between Purusha and Prakriti, between the Soul and Nature.” The Synthesis of Yoga
Sri Aurobindo: "But if the individual is a persistent reality, an eternal portion or power of the Eternal, if his growth of consciousness is the means by which the Spirit in things discloses its being, the cosmos reveals itself as a conditioned manifestation of the play of the eternal One in the being of Sachchidananda with the eternal Many.” *The Life Divine
Sri Aurobindo: "But what do we mean by the individual? What we usually call by that name is a natural ego, a device of Nature which holds together her action in the mind and body. This ego has to be extinguished, otherwise there is no complete liberation possible; but the individual self or soul is not this ego. The individual soul is the spiritual being which is sometimes described as an eternal portion of the Divine, but can also be described as the Divine himself supporting his manifestation as the Many. This is the true spiritual individual which appears in its complete truth when we get rid of the ego and our false separative sense of individuality, realise our oneness with the transcendent and cosmic Divine and with all beings.” *Letters on Yoga
Sri Aurobindo: "But when I speak of the Divine Will, I mean something different, — something that has descended here into an evolutionary world of Ignorance, standing at the back of things, pressing on the Darkness with its Light, leading things presently towards the best possible in the conditions of a world of Ignorance and leading it eventually towards a descent of a greater power of the Divine, which will be not an omnipotence held back and conditioned by the law of the world as it is, but in full action and therefore bringing the reign of light, peace, harmony, joy, love, beauty and Ananda, for these are the Divine Nature.” *Letters on Yoga
Sri Aurobindo: "By aesthesis is meant a reaction of the consciousness, mental and vital and even bodily, which receives a certain element in things, something that can be called their taste, Rasa, which, passing through the mind or sense or both, awakes a vital enjoyment of the taste, Bhoga, and this can again awaken us, awaken even the soul in us to something yet deeper and more fundamental than mere pleasure and enjoyment, to some form of the spirit"s delight of existence, Ananda.” *Letters on Savitri
Sri Aurobindo: "By immortality we mean the absolute life of the soul as opposed to the transient and mutable life in the body which it assumes by birth and death and rebirth and superior also to its life as the mere mental being who dwells in the world subjected helplessly to this law of death and birth or seems at least by his ignorance to be subjected to this and to other laws of the lower Nature.” *The Upanishads
Sri Aurobindo: "Chance is not *in this universe; the idea of illusion is itself an illusion. There was never illusion yet in the human mind that was not the concealing [?shape] and disfigurement of a truth.” Essays Divine and Human
Sri Aurobindo: "Concentration is a gathering together of the consciousness and either centralising at one point or turning on a single object, e.g., the Divine; there can also be a gathered condition throughout the whole being, not at a point. In meditation it is not indispensable to gather like this, one can simply remain with a quiet mind thinking of one subject or observing what comes in the consciousness and dealing with it.” *Letters on Yoga
Sri Aurobindo: "Confidence — the sense of security that goes with trust.” Letters on Yoga
Sri Aurobindo: "Consciousness is a fundamental thing, the fundamental thing in existence — it is the energy, the motion, the movement of consciousness that creates the universe and all that is in it — not only the macrocosm but the microcosm is nothing but consciousness arranging itself.” *Letters on Yoga
Sri Aurobindo: "Consecration becomes in its fullness a devoting of all our being to the Divine; therefore also of all our thoughts and our works.” *The Synthesis of Yoga
Sri Aurobindo: "Conviction — intellectual belief held on what seems to be good reasons.” Letters on Yoga
*Sri Aurobindo: "Creation is not a making of something out of nothing or of one thing out of another, but a self-projection of Brahman into the conditions of Space and Time. Creation is not a making, but a becoming in terms and forms of conscious existence.” The Upanishads*
Sri Aurobindo: "Cruelty transfigured becomes Love that is intolerable ecstasy; . . . .”
*Sri Aurobindo: "Dawn always means an opening of some kind — the coming of something that is not yet fully there.” Letters on Yoga ::: "As the Sun is image and godhead of the golden Light of the divine Truth, so Dawn is image and godhead of the opening out of the supreme illumination on the night of our human ignorance. Dawn daughter of Heaven and Night her sister are obverse and reverse sides of the same eternal Infinite.” The Secret of the Veda
Sri Aurobindo: "Day and Night, – the latter the state of Ignorance that belongs to our material Nature, the former the state of illumined Knowledge that belongs to the divine Mind of which our mentality is a pale and dulled reflection.” The Secret of the Veda
*Sri Aurobindo: ". . . desires come from outside, enter the subconscious vital and rise to the surface. It is only when they rise to the surface and the mind becomes aware of them, that we become conscious of the desire. It seems to us to be our own because we feel it thus rising from the vital into the mind and do not know that it came from outside.” Letters on Yoga
Sri Aurobindo: "Destiny in the rigid sense applies only to the outer being so long as it lives in the Ignorance. What we call destiny is only in fact the result of the present condition of the being and the nature and energies it has accumulated in the past acting on each other and determining the present attempts and their future results. But as soon as one enters the path of spiritual life, this old predetermined destiny begins to recede. There comes in a new factor, the Divine Grace, the help of a higher Divine Force other than the force of Karma, which can lift the sadhak beyond the present possibilities of his nature. One"s spiritual destiny is then the divine election which ensures the future.” *Letters on Yoga
Sri Aurobindo: "Destruction in itself is neither good nor evil. It is a fact of Nature, a necessity in the play of forces, as things are in this world. The Light destroys the Darkness and the Powers of Darkness, and that is not a movement of Ignorance!” *Letters on Yoga
Sri Aurobindo: " . . . Divine Love which is at the heart of all creation and the most powerful of all redeeming and creative forces has yet been the least frontally present in earthly life, the least successfully redemptive, the least creative. Human nature has been unable to bear it in its purity for the very reason that it is the most powerful, pure, rare and intense of all the divine energies; what little could be seized has been corrupted at once into a vital pietistic ardour, a defenceless religious or ethical sentimentalism, a sensuous or even sensual erotic mysticism of the roseate coloured mind or passionately turbid life-impulse and with these simulations compensated its inability to house the Mystic Flame that could rebuild the world with its tongues of sacrifice. The Synthesis of Yoga
Sri Aurobindo: "Doubt cannot be convinced, because by its very nature it does not want to be convinced; . . . .” *Letters on Yoga
::: Sri Aurobindo: ". . . Durga, the conquering and protecting aspect of the Universal Mother.” *Letters on Yoga
Sri Aurobindo: "Each nation is a Shakti or power of the evolving spirit in humanity and lives by the principle which it embodies.” The Renaissance in India
*Sri Aurobindo: "Ego is only a faculty put forward by the discriminative mind to centralise round itself the experiences of the sense-mind and to serve as a sort of lynch-pin in the wheel which keeps together the movement. It is no more than an instrument, although it is true that so long as we are limited by our normal mentality, we are compelled by the nature of that mentality and the purpose of the instrument to mistake our ego-function for our very self.” The Upanishads
*Sri Aurobindo: "Emotion itself is not a bad thing; it is a necessary part of the nature, and psychic emotion is one of the most powerful helps to the sadhana. Psychic emotion, bringing tears of love for the Divine or tears of Ananda, ought not to be suppressed: . . . .” Letters on Yoga
Sri Aurobindo: "Equality is to remain unmoved within in all conditions.” *Letters on Yoga
Sri Aurobindo: "Essence can never be defined — it simply is.” *Letters on Yoga
*Sri Aurobindo: "Even if there is much darkness — and this world is full of it and the physical nature of man also — yet a ray of the true Light can prevail eventually against a tenfold darkness. Believe that and cleave to it always.” Letters on Yoga*
Sri Aurobindo: "Every man is knowingly or unknowingly the instrument of a universal Power and, apart from the inner Presence, there is no such essential difference between one action and another, one kind of instrumentation and another as would warrant the folly of an egoistic pride. The difference between knowledge and ignorance is a grace of the Spirit; the breath of divine Power blows where it lists and fills today one and tomorrow another with the word or the puissance. If the potter shapes one pot more perfectly than another, the merit lies not in the vessel but the maker. The attitude of our mind must not be ‘This is my strength" or ‘Behold God"s power in me", but rather ‘A Divine Power works in this mind and body and it is the same that works in all men and in the animal, in the plant and in the metal, in conscious and living things and in things apparently inconscient and inanimate."” The Synthesis of Yoga
*Sri Aurobindo: ". . . every weakness and failure is a first sounding of gulfs of power and potentiality. . . .” The Life Divine
Sri Aurobindo: "Existence is an infinite and therefore indefinable and illimitable Reality which figures itself out in multiple values of life.” *Social and Political Thought
*Sri Aurobindo: "Experience is a word that covers almost all the happenings in yoga; only when something gets settled, then it is no longer an experience but part of the siddhi; e.g. peace when it comes and goes is an experience — when it is settled and goes no more it is a siddhi.” Letters on Yoga
Sri Aurobindo: "Faith is a necessary means for arriving at realisation, because we are ignorant and do not yet know that which we are seeking to realise; faith is indeed knowledge giving the ignorance an intimation of itself previous to its own manifestation, it is the gleam sent before by the yet unrisen Sun. When the Sun shall rise, there will be no longer any need of the gleam.” *Letters on Yoga
*Sri Aurobindo: "Fear is a creation of the vital plane, an instinct of the ignorance, a sense of danger with a violent vital reaction that replaces and usually prevents or distorts the intelligence of things. It might almost be considered as an invention of the hostile forces.” Letters on Yoga
Sri Aurobindo: "Fifty, hundred, a thousand are numbers symbolic of completeness.” The Secret of the Veda
Sri Aurobindo: "Finally, we have the goddess Dakshina who may well be a female form of Daksha, himself a god and afterwards in the Purana one of the Prajapatis, the original progenitors, — we have Dakshina associated with the manifestation of knowledge and sometimes almost identified with Usha, the divine Dawn, who is the bringer of illumination. I shall suggest that Dakshina like the more famous Ila, Saraswati and Sarama, is one of four goddesses representing the four faculties of the Ritam or Truth-consciousness, — Ila representing truth-vision or revelation, Saraswati truth-audition, inspiration, the divine word, Sarama intuition, Dakshina the separative intuitional discrimination.” *The Secret of the Veda
*Sri Aurobindo: "Force is nothing but the power of being in motion.” Hymns to the Mystic Fire
Sri Aurobindo: ". . . for each individual is in himself the Eternal who has assumed name and form and supports through him the experiences of life turning on an ever-circling wheel of birth in the manifestation. The wheel is kept in motion by the desire of the individual, which becomes the effective cause of rebirth and by the mind"s turning away from the knowledge of the eternal self to the preoccupations of the temporal becoming.” The Life Divine
*Sri Aurobindo: "For from the divine Bliss, the original Delight of existence, the Lord of Immortality comes pouring the wine of that Bliss, the mystic Soma, into these jars of mentalised living matter; eternal and beautiful, he enters into these sheaths of substance for the integral transformation of the being and nature.” The Life Divine
Sri Aurobindo: "Form is the basic means of manifestation and without it it may be said that the manifestation of anything is not complete. Even if the Formless logically precedes Form, yet it is not illogical to assume that in the Formless, Form is inherent and already existent in a mystic latency, otherwise how could it be manifested?” *Letters on Yoga
Sri Aurobindo: " For the highest intuitive Knowledge sees things in the whole, in the large and details only as sides of the indivisible whole; its tendency is towards immediate synthesis and the unity of knowledge.” *The Life Divine
*Sri Aurobindo: " . . . for what we inappropriately call revolution, is only a rapidly concentrated movement of evolution — a yet remote end which in the ordinary course of events could only be realised, if at all, in the far distant future.” The Human Cycle, etc.
Sri Aurobindo: "Freedom is the law of being in its illimitable unity, secret master of all Nature: . . . .” *Essays in Philosophy and Yoga
Sri Aurobindo: "Further, vision is of value because it is often a first key to inner planes of one"s own being and one"s own consciousness as distinguished from worlds or planes of the cosmic consciousness. Yoga-experience often begins with some opening of the third eye in the forehead (the centre of vision in the brows) or with some kind of beginning and extension of subtle seeing which may seem unimportant at first but is the vestibule to deeper experience.” *Letters on Yoga
Sri Aurobindo: "Genius is one attempt of the universal Energy to so quicken and intensify our intellectual powers that they shall be prepared for those more puissant, direct and rapid faculties which constitute the play of the supra-intellectual or divine mind. It is not, then, a freak, an inexplicable phenomenon, but a perfectly natural next step in the right line of her [Nature"s] evolution.” *The Synthesis of Yoga
Sri Aurobindo: "Gnosis or true supermind is a power above mind working in its own law, out of the direct identity of the supreme Self, his absolute self-conscious Truth knowing herself by her own power of absolute Light without any need of seeking, even the most luminous seeking.” The Upanishads (footnote)
Sri Aurobindo: "God and Man, World and Beyond-world become one when they know each other. Their division is the cause of ignorance as ignorance is the cause of suffering.” *Essays in Philosophy and Yoga
Sri Aurobindo: "Hatred is the sign of a secret attraction that is eager to flee from itself and furious to deny its own existence. That too is God"s play in His creature.” *Essays Divine and Human
Sri Aurobindo: "He is the Cosmic Spirit and all-creating Energy around us; he is the Immanent within us. All that is is he, and he is the More than all that is, and we ourselves, though we know it not, are being of his being, force of his force, conscious with a consciousness derived from his; even our mortal existence is made out of his substance and there is an immortal within us that is a spark of the Light and Bliss that are for ever. No matter whether by knowledge, works, love or any other means, to become aware of this truth of our being, to realise it, to make it effective here or elsewhere is the object of all Yoga.” *The Synthesis of Yoga
Sri Aurobindo: "Hell and heaven are often imaginary states of the soul or rather of the vital which it constructs about it after its passing. What is meant by hell is a painful passage through the vital or lingering there, as for instance, in many cases of suicide where one remains surrounded by the forces of suffering and turmoil created by this unnatural and violent exit. There are, of course, also worlds of mind and vital worlds which are penetrated with joyful or dark experiences. One may pass through these as the result of things formed in the nature which create the necessary affinities, but the idea of reward or retribution is a crude and vulgar conception which is a mere popular error.” Letters on Yoga
Sri Aurobindo: "History teaches us nothing; it is a confused torrent of events and personalities or a kaleidoscope of changing institutions. We do not seize the real sense of all this change and this continual streaming forward of human life in the channels of Time. What we do seize are current or recurrent phenomena, facile generalisations, partial ideas. We talk of democracy, aristocracy and autocracy, collectivism and individualism, imperialism and nationalism, the State and the commune, capitalism and labour; we advance hasty generalisations and make absolute systems which are positively announced today only to be abandoned perforce tomorrow; we espouse causes and ardent enthusiasms whose triumph turns to an early disillusionment and then forsake them for others, perhaps for those that we have taken so much trouble to destroy. For a whole century mankind thirsts and battles after liberty and earns it with a bitter expense of toil, tears and blood; the century that enjoys without having fought for it turns away as from a puerile illusion and is ready to renounce the depreciated gain as the price of some new good. And all this happens because our whole thought and action with regard to our collective life is shallow and empirical; it does not seek for, it does not base itself on a firm, profound and complete knowledge. The moral is not the vanity of human life, of its ardours and enthusiasms and of the ideals it pursues, but the necessity of a wiser, larger, more patient search after its true law and aim.” *The Human Cycle etc.
Sri Aurobindo: "Human life is itself only a term in a graded series, through which the secret Spirit in the universe develops gradually his purpose and works it out finally through the enlarging and ascending individual soul-consciousness in the body. This ascent can only take place by rebirth within the ascending order; an individual visit coming across it and progressing on some other line elsewhere could not fit into the system of this evolutionary existence.” The Life Divine
Sri Aurobindo: ". . . *ideals and idealists are necessary; ideals are the savour and sap of life, idealists the most powerful diviners and assistants of its purposes.” The Human Cycle
Sri Aurobindo: "If this higher buddhi {{understanding in the profoundest sense] could act pure of the interference of these lower members, it would give pure forms of the truth; observation would be dominated or replaced by a vision which could see without subservient dependence on the testimony of the sense-mind and senses; imagination would give place to the self-assured inspiration of the truth, reasoning to the spontaneous discernment of relations and conclusion from reasoning to an intuition containing in itself those relations and not building laboriously upon them, judgment to a thought-vision in whose light the truth would stand revealed without the mask which it now wears and which our intellectual judgment has to penetrate; while memory too would take upon itself that larger sense given to it in Greek thought and be no longer a paltry selection from the store gained by the individual in his present life, but rather the all-recording knowledge which secretly holds and constantly gives from itself everything that we now seem painfully to acquire but really in this sense remember, a knowledge which includes the future(1) no less than the past. ::: Footnote: In this sense the power of prophecy has been aptly called a memory of the future.]” *The Synthesis of Yoga
*Sri Aurobindo: "If thou think defeat is the end of thee, then go not forth to fight, even though thou be the stronger. For Fate is not purchased by any man nor is Power bound over to her possessors. But defeat is not the end, it is only a gate or a beginning.” Essays Human and Divine*
Sri Aurobindo: "If we believe that the soul is repeatedly reborn in the body, we must believe also that there is some link between the lives that preceded and the lives that follow and that the past of the soul has an effect on its future; and that is the spiritual essence of the law of Karma.” *Essays in Philosophy and Yoga
Sri Aurobindo: " In all Yoga the first requisites are faith and patience. The ardours of the heart and the violences of the eager will that seek to take the kingdom of heaven by storm can have miserable reactions if they disdain to support their vehemence on these humbler and quieter auxiliaries. And in the long and difficult integral Yoga there must be an integral faith and an unshakable patience.” *The Synthesis of Yoga
Sri Aurobindo: "In considering the action of the Infinite we have to avoid the error of the disciple who thought of himself as the Brahman, refused to obey the warning of the elephant-driver to budge ::: from the narrow path and was taken up by the elephant"s trunk and removed out of the way; ‘You are no doubt the Brahman," said the master to his bewildered disciple, ‘but why did you not obey the driver Brahman and get out of the path of the elephant Brahman?"” *The Life Divine
Sri Aurobindo: "In fact it [the world] is not an illusion in the sense of an imposition of something baseless and unreal on the consciousness, but a misinterpretation by the conscious mind and sense and a falsifying misuse of manifested existence.” Letters on Yoga
*Sri Aurobindo: "In other words, ethics is a stage in evolution. That which is common to all stages is the urge of Sachchidananda towards self-expression. This urge is at first non-ethical, then infra-ethical in the animal, then in the intelligent animal even anti-ethical for it permits us to approve hurt done to others which we disapprove when done to ourselves. In this respect man even now is only half-ethical. And just as all below us is infra-ethical, so there may be that above us whither we shall eventually arrive, which is supra-ethical, has no need of ethics. The ethical impulse and attitude, so all-important to humanity, is a means by which it struggles out of the lower harmony and universality based upon inconscience and broken up by Life into individual discords towards a higher harmony and universality based upon conscient oneness with all existences. Arriving at that goal, this means will no longer be necessary or even possible, since the qualities and oppositions on which it depends will naturally dissolve and disappear in the final reconciliation.” The Life Divine
*Sri Aurobindo: "In our world error is continually the handmaid and pathfinder of Truth; for error is really a half-truth that stumbles because of its limitations; often it is Truth that wears a disguise in order to arrive unobserved near to its goal.” The Life Divine
Sri Aurobindo: [in reference to the following lines of Virgil] ::: Largior hic campos aether et lumine vestit
Sri Aurobindo: "Inspiration is a slender river of brightness leaping from a vast and eternal knowledge; it exceeds reason more perfectly than reason exceeds the knowledge of the senses.” *The Hour of God
Sri Aurobindo: "Intellectual activities are not part of the inner being – the intellect is the outer mind.” *Letters on Yoga
Sri Aurobindo: "Intelligence does not depend on the amount one has read, it is a quality of the mind. Study only gives it material for its work as life also does. There are people who do not know how to read and write who are more intelligent than many highly educated people and understand life and things better. On the other hand, a good intelligence can improve itself by reading because it gets more material to work on and grows by exercise and by having a wider range to move in. But book-knowledge by itself is not the real thing, it has to be used as a help to the intelligence but it is often only a help to stupidity or ignorance — ignorance because knowledge of facts is a poor thing if one cannot see their true significance.” Letters on Yoga
Sri Aurobindo: "In the very atom there is a subconscious will and desire which must also be present in all atomic aggregates because they are present in the Force which constitutes the atom.” *Essays in Philosophy and Yoga
Sri Aurobindo: "I suppose the golden child is the Truth-Soul which follows after the silver light of the spiritual. When it plunges into the black waters of the subconscient, it releases from it the spiritual light and the sevenfold streams of the Divine Energy and, clearing itself of the stains of the subconscient, it prepares its flight towards the supreme Divine (the Mother).” (Reply to a question in the chapter Visions and Symbols.) Letters on Yoga
Sri Aurobindo: "I take upon myself the right to coin new words. ‘Immensitudes" is not any more fantastic than ‘infinitudes" to pair ‘infinity".” immensitude, Immensitudes.
Sri Aurobindo: "It could be affirmed as a consequence that there is one all-pervading Life or dynamic energy — the material aspect being only its outermost movement — that creates all these forms of the physical universe, Life imperishable and eternal which, even if the whole figure of the universe were quite abolished, would itself still go on existing and be capable of producing a new universe in its place, must indeed, unless it be held back in a state of rest by some higher Power or hold itself back, inevitably go on creating. In that case Life is nothing else than the Force that builds and maintains and destroys forms in the world; it is Life that manifests itself in the form of the earth as much as in the plant that grows upon the earth and the animals that support their existence by devouring the life-force of the plant or of each other. All existence here is a universal Life that takes form of Matter. It might for that purpose hide life-process in physical process before it emerges as submental sensitivity and mentalised vitality, but still it would be throughout the same creative Life-principle.” *The Life Divine
*Sri Aurobindo: "It [falsehood] is created by an Asuric (hostile) power which intervenes in this creation and is not only separated from the Truth and therefore limited in knowledge and open to error, but in revolt against the Truth or in the habit of seizing the Truth only to pervert it. This Power, the dark Asuric Shakti or Rakshasic Maya, puts forward its own perverted consciousness as true knowledge and its wilful distortions or reversals of the Truth as the verity of things. It is the powers and personalities of this perverted and perverting consciousness that we call hostile beings, hostile forces. Whenever these perversions created by them out of the stuff of the Ignorance are put forward as the Truth of things, that is the Falsehood, in the yogic sense, . . . .” Letters on Yoga
"Sri Aurobindo: "It has been held that ecstasy is a lower and transient passage, the peace of the Supreme is the supreme realisation, the consummate abiding experience. This may be true on the spiritual-mind plane: there the first ecstasy felt is indeed a spiritual rapture, but it can be and is very usually mingled with a supreme happiness of the vital parts taken up by the Spirit; there is an exaltation, exultation, excitement, a highest intensity of the joy of the heart and the pure inner soul-sensation that can be a splendid passage or an uplifting force but is not the ultimate permanent foundation. But in the highest ascents of the spiritual bliss there is not this vehement exaltation and excitement; there is instead an illimitable intensity of participation in an eternal ecstasy which is founded on the eternal Existence and therefore on a beatific tranquillity of eternal peace. Peace and ecstasy cease to be different and become one. The Supermind, reconciling and fusing all differences as well as all contradictions, brings out this unity; a wide calm and a deep delight of all-existence are among its first steps of self-realisation, but this calm and this delight rise together, as one state, into an increasing intensity and culminate in the eternal ecstasy, the bliss that is the Infinite.” The Life Divine
Sri Aurobindo: "I think you said in a letter that in the line
Sri Aurobindo: "It is an achievement to have got rid so rapidly and decisively of the shimmering mists and fogs which modern intellectualism takes for Light of Truth. The modern mind has so long and persistently wandered – and we with it – in the Valley of the False Glimmer that it is not easy for anyone to disperse its mists with the sunlight of clear vision.” Letters on Yoga
Sri Aurobindo: ". . . it is this emptiness inward and outward that often in yoga becomes the first step towards a new consciousness.” *Letters on Yoga
*Sri Aurobindo: "It is true that when Matter first emerges it becomes the dominant principle; it seems to be and is within its own field the basis of all things, the constituent of all things, the end of all things: but Matter itself is found to be a result of something that is not Matter, of Energy, and this Energy cannot be something self-existent and acting in the Void, but can turn out and, when deeply scrutinised, seems likely to turn out to be the action of a secret Consciousness and Being: when the spiritual knowledge and experience emerge, this becomes a certitude, — it is seen that the creative Energy in Matter is a movement of the power of the Spirit.” The Life Divine
Sri Aurobindo: "It might be said again that, even so, in Sachchidananda itself at least, above all worlds of manifestation, there could be nothing but the self-awareness of pure existence and consciousness and a pure delight of existence. Or, indeed, this triune being itself might well be only a trinity of original spiritual self-determinations of the Infinite; these too, like all determinations, would cease to exist in the ineffable Absolute. But our position is that these must be inherent truths of the supreme being; their utmost reality must be pre-existent in the Absolute even if they are ineffably other there than what they are in the spiritual mind"s highest possible experience. The Absolute is not a mystery of infinite blankness nor a supreme sum of negations; nothing can manifest that is not justified by some self-power of the original and omnipresent Reality.” The Life Divine
Sri Aurobindo: "[‘Its passive flower of love and doom it gave."] Good Heavens! how did Gandhi come in there? Passion-flower, sir — passion, not passive.” Letters on Savitri [in reference to a typographical error]
Sri Aurobindo: "I used the word ‘mystic" in the sense of a certain kind of inner seeing and feeling of things, a way which to the intellect would seem occult and visionary — for this is something different from imagination and its work with which the intellect is familiar.” *On Himself
Sri Aurobindo: " Karma is nothing but the will of the Spirit in action, consequence nothing but the creation of will. What is in the will of being, expresses itself in karma and consequence. When the will is limited in mind, karma appears as a bondage and a limitation, consequence as a reaction or an imposition. But when the will of the being is infinite in the spirit, karma and consequence become instead the joy of the creative spirit, the construction of the eternal mechanist, the word and drama of the eternal poet, the harmony of the eternal musician, the play of the eternal child.” Essays in Philosophy and Yoga
Sri Aurobindo: "Krishna is the Eternal"s Personality of Ananda; because [of] him all creation is possible, because of his play, because of his delight, because of his sweetness.” *Essays Divine and Human
Sri Aurobindo: "Krishna with Radha is the symbol of the Divine Love.” Letters on Yoga
::: Sri Aurobindo: "Lakshmi is usually golden, not white. Saraswati is white.” Letters on Yoga
*Sri Aurobindo: ". . . liberty is at once the condition of vigorous variation and the condition of self-finding.” The Human Cycle
Sri Aurobindo: "Life itself here [on earth] is Being at labour in Matter to express itself in terms of conscious force; human life is the human being at labour to impress himself on the material world with the greatest possible force and intensity and extension.” *Social and Political Thought
Sri Aurobindo: " Love? It is not Love who meets the burdened great and governs the fate of men! Nor is it Pain. Time also does not do these things — it only provides the field and movement of events. If I had wanted to give a name, I would have done it, but it has purposely to be left nameless because it is indefinable. He may use Love or Pain or Time or any of these powers but is not any of them. You can call him the Master of the Evolution, if you like. Letters of Savitri
Sri Aurobindo: "Lust is the perversion or degradation which prevents love from establishing its reign: . . . .” Letters on Yoga
*Sri Aurobindo: "Man cannot by his own effort make himself more than man; the mental being cannot by his own unaided force change himself into a supramental spirit. A descent of the Divine Nature can alone divinise the human receptacle.” Essays Divine and Human
Sri Aurobindo: "Material Nature is not ethical; the law which governs it is a co-ordination of fixed habits which take no cognisance of good and evil, but only of force that creates, force that arranges and preserves, force that disturbs and destroys impartially, non-ethically, according to the secret Will in it, according to the mute satisfaction of that Will in its own self-formations and self-dissolutions.” *The Life Divine
Sri Aurobindo: "Matter, body is only a massed motion of force of conscious being employed as a starting-point for the variable relations of consciousness working through its power of sense.” *Essays on the Gita
Sri Aurobindo: ". . . memory is only a process of consciousness, a utility; it cannot be the substance of being or the whole of our personality: it is simply one of the workings of consciousness as radiation is one of the workings of Light.” The Life Divine
Sri Aurobindo: " Mental intelligence thinks out because it is merely a reflecting force of consciousness which does not know, but seeks to know; it follows in Time step by step the working of a knowledge higher than itself, a knowledge that exists always, one and whole, that holds Time in its grasp, that sees past, present and future in a single regard.: The Life Divine
*Sri Aurobindo: "Mind has its own realms and life has its own realms just as matter has. In the mental realms life and substance are entirely subordinated to Mind and obey its dictates. Here on earth there is the evolution with matter as the starting-point, life as the medium, mind emerging from it. There are many grades, realms, combinations in the cosmos — there are even many universes. Ours is only one of many.” Letters on Yoga
Sri Aurobindo: "Mind is not sufficient to explain existence in the universe. Infinite Consciousness must first translate itself into infinite faculty of Knowledge or, as we call it from our point of view, omniscience.” The Life Divine
::: Sri Aurobindo: "Narada stands for the expression of the Divine Love and Knowledge.” Letters on Yoga
*Sri Aurobindo: "Nihil is the void, where there can be no potentialities; . . . .” The Life Divine
Sri Aurobindo: ". . . obedience is necessary so as to get away from one"s own mind and vital and learn to follow the Truth. . . . Letters on Yoga
Sri Aurobindo: "Of course you can [do yoga without being great]. There is no need of being great. On the contrary humility is the first necessity, for one who has ego and pride cannot realise the Highest.” *Letters on Yoga
Sri Aurobindo: ". . . one can be free only by living in the Divine.” Letters on Yoga
*Sri Aurobindo: "One seated in the sleep of Superconscience, a massed Intelligence, blissful and the enjoyer of Bliss…. This is the omnipotent, this is the omniscient, this is the inner control, this is the source of all.” The Upanishads
Sri Aurobindo: "Only those thoughts are true the opposite of which is also true in its own time and application; indisputable dogmas are the most dangerous kind of falsehoods.” Essays Divine and Human
Sri Aurobindo: "On the other hand, Pranayama awakens the coiled-up serpent of the Pranic dynamism in the vital sheath and opens to the Yogin fields of consciousness, ranges of experience, abnormal faculties denied to the ordinary human life while it puissantly intensifies such normal powers and faculties as he already possesses. These advantages can be farther secured and emphasised by other subsidiary processes open to the Hathayogin.” *The Synthesis of Yoga
Sri Aurobindo: ". . . our imperfection is the sign of a transitional state, a growth not yet completed, an effort that is finding its way; . . . .” *The Life Divine
Sri Aurobindo: ". . . our mind has the faculty of imagination; it can create and take as true and real its own mental structures: . . . . Our mental imagination is an instrument of Ignorance; it is the resort or device or refuge of a limited capacity of knowledge, a limited capacity of effective action. Mind supplements these deficiencies by its power of imagination: it uses it to extract from things obvious and visible the things that are not obvious and visible; it undertakes to create its own figures of the possible and the impossible; it erects illusory actuals or draws figures of a conjectured or constructed truth of things that are not true to outer experience. That is at least the appearance of its operation; but, in reality, it is the mind"s way or one of its ways of summoning out of Being its infinite possibilities, even of discovering or capturing the unknown possibilities of the Infinite.” The Life Divine
Sri Aurobindo: "Our sense by its incapacity has invented darkness. In truth there is nothing but Light, only it is a power of light either above or below our poor human vision"s limited range.” *Essays Divine and Human
Sri Aurobindo: ::: "O Wisdom-Splendour, Mother of the universe,
*Sri Aurobindo: "Pain is the key that opens the gates of strength; it is the high-road that leads to the city of beatitude.” Essays Divine and Human
Sri Aurobindo: "Personality is only a temporary mental, vital, physical formation which the being, the real Person, the psychic entity, puts forward on the surface, — it is not the self in its abiding reality.” *The Life Divine
*Sri Aurobindo: "Pity may be reserved, so long as thy soul makes distinctions, for the suffering animals; but humanity deserves from thee something nobler; it asks for love, for understanding, for comradeship, for the help of the equal & brother.” Essays Divine and Human
*Sri Aurobindo: "Pleasure, joy and delight, as man uses the words, are limited and occasional movements which depend on certain habitual causes and emerge, like their opposites pain and grief which are equally limited and occasional movements, from a background other than themselves. Delight of being is universal, illimitable and self-existent, not dependent on particular causes, the background of all backgrounds, from which pleasure, pain and other more neutral experiences emerge. When delight of being seeks to realise itself as delight of becoming, it moves in the movement of force and itself takes different forms of movement of which pleasure and pain are positive and negative currents.” The Life Divine*
Sri Aurobindo: "Pride is only one form of ego — there are ten thousand others. Every action of man is full of ego — the good ones as well as the bad, his humility as much as his pride, his virtues as much as his vices.” *Letters on Yoga
Sri Aurobindo: "Quiet is a condition in which there is no restlessness or disturbance.” ::: "Quiet is rather negative — it is the absence of disturbance.” Letters on Yoga
::: Sri Aurobindo: "Radha is the personification of the absolute love for the Divine, total and integral in all parts of the being from the highest spiritual to the physical, bringing the absolute self-giving and total consecration of all the being and calling down into the body and the most material nature the supreme Ananda.” *Letters on Yoga
**Sri Aurobindo: [referring to the following lines]
Sri Aurobindo: "Revelation is a part of the intuitive consciousness.” *Letters on Yoga
Sri Aurobindo: "Sacrifice means an inner offering to the Divine and the real spiritual sacrifice is a very joyful thing.” *Letters on Yoga
Sri Aurobindo: "Satyavan is the soul carrying the divine truth of being within itself but descended into the grip of death and ignorance; . . .” (Author"s note at the preface to Savitri.)
Sri Aurobindo: ” See God everywhere and be not frightened by masks. Believe that all falsehood is truth in the making or truth in the breaking, all failure an effectuality concealed, all weakness strength hiding itself from its own vision, all pain a secret & violent ecstasy. If thou believest firmly & unweariedly, in the end thou wilt see & experience the All-true, Almighty & All-blissful.” Essays Divine and Human*
*Sri Aurobindo: ". . . sheaths is simply a term for bodies, because each is superimposed on the other and acts as a covering and can be cast off. Thus the physical body itself is called the food sheath and its throwing off is what is called death.” Letters on Yoga
Sri Aurobindo: " Sin is the working of the lower nature for the crude satisfaction of its own ignorant, dull or violent rajasic and tamasic propensities in revolt against any high self-control and self-mastery of the nature by the spirit.” *Essays on the Gita
Sri Aurobindo: ". . . some things are suppressed in the ordinary life and remain lying in the nature, suppressed but not eliminated; they may rise up any day or they may express themselves in various nervous forms or other disorders of the mind or vital or body without it being evident what is their real cause. This has been recently discovered by European psychologists and much emphasised, even exaggerated in a new science called psycho-analysis.” *Letters on Yoga
Sri Aurobindo: "So the possibility of the sunlit path is not a discovery or original invention of mine. The very first books on yoga I read more than thirty years ago spoke of the dark and sunlit way and emphasised the superiority of the latter over the former.” *Letters on Yoga
::: Sri Aurobindo: "Spiritual force has its own concreteness; it can take a form (like a stream, for instance) of which one is aware and can send it quite concretely on whatever object one chooses. This is a statement of fact about the power inherent in spiritual consciousness. But there is also such a thing as a willed use of any subtle force — it may be spiritual, mental or vital — to secure a particular result at some point in the world. Just as there are waves of unseen physical forces (cosmic waves etc.) or currents of electricity, so there are mind-waves, thought-currents, waves of emotion, — for example, anger, sorrow, etc., — which go out and affect others without their knowing whence they come or that they come at all, they only feel the result. One who has the occult or inner senses awake can feel them coming and invading him.” Letters on Yoga
Sri Aurobindo: "‘Spiritual" has not a necessary connection with the Absolute. Of course the experience of the Absolute is spiritual. All contacts with self, the higher consciousness, the Divine above are spiritual.” Letters on Yoga
Sri Aurobindo: "Substance, then, as we know it, material substance, is the form in which Mind acting through sense contacts the Conscious Being of which it is itself a movement of knowledge.” *The Life Divine
Sri Aurobindo: " Suffering is due first to the Ignorance, secondly to the separation of the individual consciousness from the Divine Consciousness and Being, a separation created by the Ignorance — when that ceases, when one lives in the Divine and no more in one"s separated smaller self, then only suffering can altogether cease.” *Letters on Yoga
Sri Aurobindo: "That (‘to blend and blur shades owing to technical exigencies"] might be all right for mental poetry — it won"t do for what I am trying to create — in that, one word won"t do for the other. Even in mental poetry I consider it an inferior method. ‘Gleam" and ‘glow" are two quite different things and the poet who uses them indifferently has constantly got his eye upon words rather than upon the object.” Letters on Savitri *
Sri Aurobindo: "The anarchic is the true divine state of man in the end as in the beginning; but in between it would lead us straight to the devil and his kingdom.” Essays Divine and Human*
Sri Aurobindo: "The ancient knowledge in all countries was full of the search after the hidden truths of our being and it created that large field of practice and inquiry which goes in Europe by the name of occultism, — we do not use any corresponding word in the East, because these things do not seem to us so remote, mysterious and abnormal as to the occidental mentality; they are nearer to us and the veil between our normal material life and this larger life is much thinner.” *The Synthesis of Yoga
Sri Aurobindo: "The Being is one, but this oneness is infinite and contains in itself an infinite plurality or multiplicity of itself: the One is the All; it is not only an essential Existence, but an All-Existence. The infinite multiplicity of the One and the eternal unity of the Many are the two realities or aspects of one reality on which the manifestation is founded.” *The Life Divine
Sri Aurobindo: "the black dragon of the Inconscience sustains with its vast wings and its back of darkness the whole structure of the material universe; its energies unroll the flux of things, its obscure intimations seem to be the starting-point of consciousness itself and the source of all life-impulse.” The Life Divine ::: **Unused, guarded beneath Night"s dragon paws,**
Sri Aurobindo: "The centres or Chakras are seven in number: ::: The thousand-petalled lotus on the top of the head.
Sri Aurobindo: "The contact of mind with its objects creates what we call sense.” *The Life Divine
Sri Aurobindo: "The cosmic consciousness is that of the universe, of the cosmic spirit and cosmic Nature with all the beings and forces within it. All that is as much conscious as a whole as the individual separately is, though in a different way. The consciousness of the individual is part of this, but a part feeling itself as a separate being. Yet all the time most of what he is comes into him from the cosmic consciousness. But there is a wall of separative ignorance between. Once it breaks down he becomes aware of the cosmic Self, of the consciousness of the cosmic Nature, of the forces playing in it, etc. He feels all that as he now feels physical things and impacts. He finds it all to be one with his larger or universal self.” *Letters on Yoga
*Sri Aurobindo: ". . . the divine Ananda, the principle of Bliss [is that] from which, in the Vedic conception, the existence of Man, this mental being, is drawn. A secret Delight is the base of existence, its sustaining atmosphere and almost its substance. This Ananda is spoken of in the Taittiriya Upanishad as the ethereal atmosphere of bliss without which nothing could remain in being. In the Aitareya Upanishad Soma, as the lunar deity, is born from the sense-mind in the universal Purusha and, when man is produced, expresses himself again as sense-mentality in the human being. For delight is the raison d"être of sensation, or, we may say, sensation is an attempt to translate the secret delight of existence into the terms of physical consciousness.” The Secret of the Veda
Sri Aurobindo: "The Divinity in man dwells veiled in his spiritual centre; there can be no such thing as self-exceeding for man or a higher issue for his existence if there is not in him the reality of an eternal Self and Spirit.” *The Life Divine
Sri Aurobindo: "The duality is a position taken up, a double status accepted for the operations of the self-manifestation of the being; but there is no eternal and fundamental separateness and dualism of Being and its Consciousness-Force, of the Soul and Nature.” *The Life Divine
*Sri Aurobindo: "The earth is a material field of evolution. Mind and life, supermind, Sachchidananda are in principle involved there in the earth-consciousness; but only Matter is at first organized; then life descends from the life plane and gives shape and organization and activity to the life principle in Matter, creates the plant and animal; then mind descends from the mind plane, creating man. Now supermind is to descend so as to create a supramental race.” Letters on Yoga
Sri Aurobindo: "The faith in the divine Shakti must be always at the back of our strength and when she becomes manifest, it must be or grow implicit and complete. There is nothing that is impossible to her who is the conscious Power and universal Goddess all-creative from eternity and armed with the Spirit"s omnipotence.” The Life Divine
Sri Aurobindo: "The first is the discovery of the soul, not the outer soul of thought and emotion and desire, but the secret psychic entity, the divine element within us. When that becomes dominant over the nature, when we are consciously the soul and when mind, life and body take their true place as its instruments, we are aware of a guide within that knows the truth, the good, the true delight and beauty of existence, controls heart and intellect by its luminous law and leads our life and being towards spiritual completeness.” *The Life Divine
*Sri Aurobindo: "The flute is the call of the Divine Love;” Letters on Yoga ::: "The flute is the symbol of a call — usually the spiritual call.” Letters on Yoga
Sri Aurobindo: ".The Herds and the Waters are the two principal images of the Veda; the former are the trooping Rays of the divine Sun, herds of the luminous Consciousness;” The Secret of the Veda
*Sri Aurobindo: "The highest aim of the aesthetic being is to find the Divine through beauty; the highest Art is that which by an inspired use of significant and interpretative form unseals the doors of the spirit.” The Human Cycle etc.*
Sri Aurobindo: "The hostile forces are those whose very raison d"être is revolt against the Divine, against the Light and Truth and enmity to the Divine Work.” *Letters on Yoga
Sri Aurobindo: "The idea is the realisation of a truth in Consciousness as the fact is its realisation in Power.” *The Supramental Manifestation
*Sri Aurobindo: "The Indian explanation of fate is Karma. We ourselves are our own fate through our actions, but the fate created by us binds us; for what we have sown, we must reap in this life or another. Still we are creating our fate for the future even while undergoing old fate from the past in the present. That gives a meaning to our will and action and does not, as European critics wrongly believe, constitute a rigid and sterilising fatalism. But again, our will and action can often annul or modify even the past Karma, it is only certain strong effects, called utkata karma, that are non-modifiable. Here too the achievement of the spiritual consciousness and life is supposed to annul or give the power to annul Karma. For we enter into union with the Will Divine, cosmic or transcendent, which can annul what it had sanctioned for certain conditions, new-create what it had created, the narrow fixed lines disappear, there is a more plastic freedom and wideness. Neither Karma nor Astrology therefore points to a rigid and for ever immutable fate.” Letters on Yoga
Sri Aurobindo: "The Infinite is not a sum of things, it is That which is all things and more.” The Life Divine
Sri Aurobindo: "The Life Heavens are the heavens of the vital gods and there is there a perfect harmony but a harmony of the sublimated satisfied senses and vital desires only.” Letters on Yoga
*Sri Aurobindo: "The Mask is mentioned not twice but four times in this opening passage and it is purposely done to keep up the central connection of the idea running through the whole. The ambassadors wear this grey Mask, so your criticism cannot stand since there is no separate mask coming as part of a new idea but a very pointed return to the principal note indicating the identity of the influence throughout. It is not a random recurrence but a purposeful touch carrying a psychological meaning.” — 1948 Letters on Savitri*
Sri Aurobindo: "The Master and Mover of our works is the One, the Universal and Supreme, the Eternal and Infinite. He is the transcendent unknown or unknowable Absolute, the unexpressed and unmanifested Ineffable above us; but he is also the Self of all beings, the Master of all worlds, transcending all worlds, the Light and the Guide, the All-Beautiful and All-Blissful, the Beloved and the Lover. He is the Cosmic Spirit and all-creating Energy around us; he is the Immanent within us. All that is is he, and he is the More than all that is, and we ourselves, though we know it not, are being of his being, force of his force, conscious with a consciousness derived from his; even our mortal existence is made out of his substance and there is an immortal within us that is a spark of the Light and Bliss that are for ever. No matter whether by knowledge, works, love or any other means, to become aware of this truth of our being, to realise it, to make it effective here or elsewhere is the object of all Yoga.” *The Life Divine
Sri Aurobindo: "The Mother not only governs all from above but she descends into this lesser triple universe. Impersonally, all things here, even the movements of the Ignorance, are herself in veiled power and her creations in diminished substance, her Nature-body and Nature-force, and they exist because, moved by the mysterious fiat of the Supreme to work out something that was there in the possibilities of the Infinite, she has consented to the great sacrifice and has put on like a mask the soul and forms of the Ignorance. But personally too she has stooped to descend here into the Darkness that she may lead it to the Light, into the Falsehood and Error that she may convert it to the Truth, into this Death that she may turn it to godlike Life, into this world-pain and its obstinate sorrow and suffering that she may end it in the transforming ecstasy of her sublime Ananda. In her deep and great love for her children she has consented to put on herself the cloak of this obscurity, condescended to bear the attacks and torturing influences of the powers of the Darkness and the Falsehood, borne to pass though the portals of the birth that is a death, taken upon herself the pangs and sorrows and sufferings of the creation, since it seemed that thus alone could it be lifted to the Light and Joy and Truth and eternal Life. This is the great sacrifice called sometimes the sacrifice of the Purusha, but much more deeply the holocaust of Prakriti, the sacrifice of the Divine Mother.” The Mother
Sri Aurobindo: "The motion of the world works under the government of a perpetual stability. Change represents the constant shifting of apparent relations in an eternal Immutability.” The Upanishads
Sri Aurobindo: ". The mystic Muse is more of an inspired Bacchante of the Dionysian wine than an orderly housewife.” Letters on Savitri
Sri Aurobindo: "The nature of Bhakti is adoration, worship, self-offering to what is greater than oneself; the nature of love is a feeling or a seeking for closeness and union. Self-giving is the character of both; both are necessary in the yoga and each gets its full force when supported by the other.” *Letters on Yoga
Sri Aurobindo: "The omniscient is not born, nor dies, nor has he come into being from anywhere, nor is he anyone. He is unborn, he is constant and eternal, he is the Ancient of Days who is not slain in the slaying of the body. . . .” *The Upanishads
Sri Aurobindo: "The One is Four for ever in his supramental quaternary of Being, Consciousness, Force and Ananda.
Sri Aurobindo: "The ordinary mind in man is not truly the thinking mind proper, it is a life-mind, a vital mind as we may call it, which has learned to think and even to reason but for its own ends and on its own lines, not on those of a true mind of knowledge.” The Human Cycle (footnote).
Sri Aurobindo: "The peacock is the bird of Victory.” *Letters on Yoga
Sri Aurobindo: "The physical nerves are part of the material body but they are extended into the subtle body and there is a connection between the two.” Letters on Yoga
Sri Aurobindo: "The prophetic or revealing power sees the substance; the inspiration perceives the right expression. Neither is manufactured; nor is poetry really a poiesis or composition, nor even a creation, but rather the revelation of something that eternally exists. The ancients knew this truth and used the same word for poet and prophet, creator and seer, sophos, vates, kavi.” Essays Divine and Human
Sri Aurobindo: "The Purusha, the inner Self, no larger than the size of a man"s thumb.” *The Life Divine
Sri Aurobindo: "The quest of man for God, which becomes in the end the most ardent and enthralling of all his quests, begins with his first vague questionings of Nature and a sense of something unseen both in himself and her. Even if, as modern Science insists, religion started from animism, spirit-worship, demon-worship, and the deification of natural forces, these first forms only embody in primitive figures a veiled intuition in the subconscient, an obscure and ignorant feeling of hidden influences and incalculable forces, or a vague sense of being, will, intelligence in what seems to us inconscient, of the invisible behind the visible, of the secretly conscious spirit in things distributing itself in every working of energy. The obscurity and primitive inadequacy of the first perceptions do not detract from the value or the truth of this great quest of the human heart and mind, since all our seekings, — including Science itself, — must start from an obscure and ignorant perception of hidden realities and proceed to the more and more luminous vision of the Truth which at first comes to us masked, draped, veiled by the mists of the Ignorance. Anthropomorphism is an imaged recognition of the truth that man is what he is because God is what He is and that there is one soul and body of things, humanity even in its incompleteness the most complete manifestation yet achieved here and divinity the perfection of what in man is imperfect.” The Life Divine
Sri Aurobindo: "The real subconscious is a nether diminished consciousness close to the Inconscient; the subliminal is a consciousness larger than our surface existence. But both belong to the inner realm of our being of which our surface is unaware, so both are jumbled together in our common conception and parlance.” *The Life Divine
*Sri Aurobindo: "There are some who often or almost invariably have the contact whenever they worship, the Deity may become living to them in the picture or other image they worship, may move and act through it; others may feel him always present, outwardly, subtle-physically, abiding with them where they live or in the very room, but sometimes this is only for a period. Or they may feel the Presence with them, see it frequently in a body (but not materially except sometimes), feel its touch or embrace, converse with it constantly — that is also a kind of milana. The greatest milana is one in which one is constantly aware of the Deity abiding in oneself, in everything in the world, holding all the world in him, identical with existence and yet supremely beyond the world — but in the world too one sees, hears, feels nothing but him, so that the very senses bear witness to him alone — . . . .” Letters on Yoga
Sri Aurobindo: "The reason itself is only a special kind of application, made by a surface regulating intelligence, of suggestions which actually come from a concealed, but sometimes partially overt and active power of the intuitive spirit.” The Synthesis of Yoga
Sri Aurobindo: "There is an inner vision that opens when one does sadhana and all sorts of images rise before it or pass. Their coming does not depend upon your thought or will; it is real and automatic. Just as your physical eyes see things in the physical world, so the inner eyes see things and images that belong to the other worlds and subtle images of things of this physical world also.” *Letters on Yoga
*Sri Aurobindo: "There is a Reality, a truth of all existence which is greater and more abiding than all its formations and manifestations; . . . . This Reality is there within each thing and gives to each of its formations its power of being and value of being.” The Life Divine
Sri Aurobindo: "There is no difference between the terms ‘universal" and ‘cosmic" except that ‘universal" can be used in a freer way than ‘cosmic". Universal may mean ‘of the universe", cosmic in that general sense. But it may also mean ‘common to all", e.g., ‘This is a universal weakness" — but you cannot say ‘This is a cosmic weakness".” Letters on Yoga
Sri Aurobindo: "There is no ignorance that is not part of the Cosmic Ignorance, only in the individual it becomes a limited formation and movement, while the Cosmic Ignorance is the whole movement of world consciousness separated from the supreme Truth and acting in an inferior motion in which the Truth is perverted, diminished, mixed and clouded with falsehood and error.” Letters on Yoga
Sri Aurobindo: "There is no necessity in the essential nature of mind, sense, life that they should be so limited: for the physical sense-organs are not the creators of sense-perceptions, but themselves the creation, the instruments and here a necessary convenience of the cosmic sense; the nervous system and vital organs are not the creators of life"s action and reaction, but themselves the creation, the instruments and here a necessary convenience of the cosmic Life-force; the brain is not the creator of thought, but itself the creation, the instrument and here a necessary convenience of the cosmic Mind. The necessity then is not absolute, but teleological; it is the result of a divine cosmic Will in the material universe which intends to posit here a physical relation between sense and its object, establishes here a material formula and law of Conscious-Force and creates by it physical images of Conscious-Being to serve as the initial, dominating and determining fact of the world in which we live. It is not a fundamental law of being, but a constructive principle necessitated by the intention of the Spirit to evolve in a world of Matter.” The Life Divine
Sri Aurobindo: "The Rishi hymns the Sun-God as the source of divine knowledge and the creator of the inner worlds.” *The Secret of the Veda
Sri Aurobindo: "The robbers are as in the Veda vital beings who come to steal away the good condition or else to steal the gains of the sadhana.” Letters on Yoga
Sri Aurobindo: *"The seer does not need the aid of thought in its process as a means of knowledge, but only as a means of representation and expression, — thought is to him a lesser power and used for a secondary purpose. If a further extension of knowledge is required, he can come at it by new seeing without the slower thought processes that are the staff of support of the mental search and its feeling out for truth, — even as we scrutinise with the eye to find what escaped our first observation” The Synthesis of Yoga
Sri Aurobindo: ". . . the Self that creates all these forms is Hiranyagarbha, the luminous or creatively perceptive Soul; . . . . ” *The Synthesis of Yoga
Sri Aurobindo: "The sense of release as if from jail always accompanies the emergence of the psychic being or the realisation of the self above. It is therefore spoken of as a liberation, mukti. It is a release into peace, happiness, the soul"s freedom not tied down by the thousand ties and cares of the outward ignorant existence.” Letters on Yoga
Sri Aurobindo: "The Sphinx is a symbol of the eternal quest that can only be answered by the secret knowledge.” *Letters on Yoga
*Sri Aurobindo: "The Spirit is the consciousness above mind, the Atman or Self, which is always in oneness with the Divine.” Letters on Yoga
*Sri Aurobindo: "The superconscient, not the subconscient, is the true foundation of things. The significance of the lotus is not to be found by analysing the secrets of the mud from which it grows here; its secret is to be found in the heavenly archetype of the lotus that blooms for ever in the Light above.” Letters on Yoga*
*Sri Aurobindo: ". . . the terrible Kali is also the loving and beneficent Mother; . . . .” Essays on the Gita
*Sri Aurobindo: "The timeless Spirit is not necessarily a blank; it may hold all in itself, but in essence, without reference to time or form or relation or circumstance, perhaps in an eternal unity. Eternity is the common term between Time and the Timeless Spirit. What is in the Timeless unmanifested, implied, essential, appears in Time in movement, or at least in design and relation, in result and circumstance. These two then are the same Eternity or the same Eternal in a double status; they are a twofold status of being and consciousness, one an eternity of immobile status, the other an eternity of motion in status.” The Life Divine ::: "The spiritual fullness of the being is eternity; . . . ” The Life Divine
Sri Aurobindo: "The true soul secret in us, — subliminal, we have said, but the word is misleading, for this presence is not situated below the threshold of waking mind, but rather burns in the temple of the inmost heart behind the thick screen of an ignorant mind, life and body, not subliminal but behind the veil, — this veiled psychic entity is the flame of the Godhead always alight within us, inextinguishable even by that dense unconsciousness of any spiritual self within which obscures our outward nature. It is a flame born out of the Divine and, luminous inhabitant of the Ignorance, grows in it till it is able to turn it towards the Knowledge. It is the concealed Witness and Control, the hidden Guide, the Daemon of Socrates, the inner light or inner voice of the mystic. It is that which endures and is imperishable in us from birth to birth, untouched by death, decay or corruption, an indestructible spark of the Divine.” *The Life Divine
Sri Aurobindo: "The Truth-being is the Hara-Gauri (the biune body of the Lord and his Spouse, Ishwara and Shakti, the right half male, the left half female) of the Indian iconological symbol; it is the double Power masculine-feminine born from and supported by the supreme Shakti of the Supreme.” The Synthesis of Yoga
*Sri Aurobindo: "The typal worlds do not change. In his own world a god is always a god, the Asura always an Asura, the demon always a demon. To change they must either migrate into an evolutionary body or else die entirely to themselves that they may be new born into other Nature.” Essays Divine and Human*
Sri Aurobindo: "The universe is a manifestation of the Reality, and there is a truth of the universal existence, a Power of cosmic being, an all-self or world-spirit. Humanity is a formation or manifestation of the Reality in the universe, and there is a truth and self of humanity, a human spirit, a destiny of human life.” The Life Divine
Sri Aurobindo: "The word ‘descend" has various meanings according to the context — I used it here in the sense of the psychic being coming down into the human consciousness and body ready for it.” Letters on Yoga
Sri Aurobindo: "The word ‘ghost" as used in popular parlance covers an enormous number of distinct phenomena which have no necessary connection with each other. To name a few only: ::: An actual contact with the soul of a human being in its subtle body and transcribed to our mind by the appearance of an image or the hearing of a voice.
Sri Aurobindo: "This descent is felt as a pouring in of calm and peace, of force and power, of light, of joy and ecstasy, of wideness and freedom and knowledge, of a Divine Being or a Presence — sometimes one of these, sometimes several of them or all together.” Letters on Yoga
Sri Aurobindo: "This material universe is itself only existence as we see it when the soul dwells on the plane of material movement and experience in which the spirit involves itself in form, and therefore all the framework of things in which it moves by the life and which it embraces by the consciousness is determined by the principle of infinite division and aggregation proper to Matter, to substance of form.” The Upanishads
Sri Aurobindo: "This mind of pure intelligence has behind it our inner or subliminal mind which senses directly all the things of the mind-plane, is open to the action of a world of mental forces, and can feel the ideative and other imponderable influences which act upon the material world and the life-plane but which at present we can only infer and cannot directly experience: . . . .” *The Life Divine
Sri Aurobindo: "This truth of Karma has been always recognised in the East in one form or else in another; but to the Buddhists belongs the credit of having given to it the clearest and fullest universal enunciation and the most insistent importance. In the West too the idea has constantly recurred, but in external, in fragmentary glimpses, as the recognition of a pragmatic truth of experience, and mostly as an ordered ethical law or fatality set over against the self-will and strength of man: but it was clouded over by other ideas inconsistent with any reign of law, vague ideas of some superior caprice or of some divine jealousy, — that was a notion of the Greeks, — a blind Fate or inscrutable Necessity, Ananke, or, later, the mysterious ways of an arbitrary, though no doubt an all-wise Providence.” Essays in Philosophy and Yoga *Ananke"s.
Sri Aurobindo: "To act according to a standard of Truth or a rule or law of action (dharma) or in obedience to a superior authority or to the highest principles discovered by the reason and intelligent will and not according to one"s own fancy, vital impulses and desires. In yoga obedience to the Guru or to the Divine and the law of the Truth as declared by the Guru is the foundation of discipline.” *Letters on Yoga
Sri Aurobindo: "To be entirely sincere means to desire the divine Truth only, to surrender yourself more and more to the Divine Mother, to reject all personal demand and desire other than this one aspiration, to offer every action in life to the Divine and do it as the work given without bringing in the ego. This is the basis of the divine life.” Bases of Yoga*
Sri Aurobindo: "True reconciliation proceeds always by a mutual comprehension leading to some sort of intimate oneness. It is therefore through the utmost possible unification of Spirit and Matter that we shall best arrive at their reconciling truth and so at some strongest foundation for a reconciling practice in the inner life of the individual and his outer existence.” The Life Divine*
Sri Aurobindo: "Universal love is the spiritual founded on the sense of the One and the Divine everywhere and the change of the personal into a wide universal consciousness, free from attachment and ignorance.” *Letters on Yoga
Sri Aurobindo uses the word in the sense of the definition for imager.
Sri Aurobindo: "Very usually, altruism is only the sublimest form of selfishness.” *Essays Divine and Human
Sri Aurobindo: "We have distinguished a fourfold principle of divine Being creative of the universe, — Existence, Conscious-Force, Bliss and Supermind.” *The Life Divine
Sri Aurobindo: ". . . we insist so much on sincerity in the yoga — and that means to have all the being consciously turned towards the one Truth, the one Divine.” *Letters on Yoga
*Sri Aurobindo: ". . . we live in a false relation with our environment, because we know neither the universe nor ourselves for what they really are . . .” The Synthesis of Yoga*
Sri Aurobindo: "We mean by the Absolute something greater than ourselves, greater than the cosmos which we live in, the supreme reality of that transcendent Being which we call God, something without which all that we see or are conscious of as existing, could not have been, could not for a moment remain in existence. Indian thought calls it Brahman, European thought the Absolute because it is a self-existent which is absolved of all bondage to relativities . . . The Absolute is for us the Ineffable.” *The Life Divine
Sri Aurobindo: "We see at once that if such an Existence is, it must be, like the Energy, infinite. Neither reason nor experience nor intuition nor imagination bears witness to us of the possibility of a final terminus. All end and beginning presuppose something beyond the end or beginning. An absolute end, an absolute beginning is not only a contradiction in terms, but a contradiction of the essence of things, a violence, a fiction. Infinity imposes itself upon the appearances of the finite by its ineffugable self-existence.” *The Life Divine
Sri Aurobindo: "What is God after all? An eternal child playing an eternal game in an eternal garden.” Essays in Philosophy and Yoga
Sri Aurobindo: "What is meant by hell is a painful passage through the vital or lingering there, as for instance, in many cases of suicide where one remains surrounded by the forces of suffering and turmoil created by this unnatural and violent exit.” *Letters on Yoga
Sri Aurobindo: "What the "void" feels as a clutch is felt by the Mother only as a reminding finger laid on her cheek. It is one advantage of the expression ‘as if" that it leaves the field open for such variation. It is intended to suggest without saying it that behind the sombre void is the face of a mother. The two other ‘as if"s have the same motive and I do not find them jarring upon me. The second is at a sufficient distance from the first and it is not obtrusive enough to prejudice the third which more nearly follows. . . .” Letters on Savitri
Sri Aurobindo: "When all is in agreement with the one Truth or an expression of it that is harmony.” Letters on Yoga
*Sri Aurobindo: "When there is some lowering or diminution of the consciousness or some impairing of it at one place or another, the Adversary — or the Censor — who is always on the watch presses with all his might wherever there is a weak point lying covered from your own view, and suddenly a wrong movement leaps up with unexpected force. Become conscious and cast out the possibility of its renewal, that is all that is to be done.” Letters on Yoga
Sri Aurobindo: "Who is the superman? He who can rise above this matter-regarding broken mental human unit and possess himself universalised and deified in a divine force, a divine love and joy and a divine knowledge.” *The Hour of God
Sri Aurobindo: ". . . wrong will and falsehood of the steps, . . . separative egoism inflicting by its ignorance and separate contrary will harm on oneself or harm on others, self-driven to a wrong dealing with one"s own soul, mind, life or body or a wrong dealing with the soul, mind, life, body of others, . . . is the practical sense of all human evil.” *The Life Divine
Sri Aurobindo: "Yes: the purpose is to create a large luminous trailing repetitive movement like the flight of the Bird with its dragon tail of white fire.” *Letters on Savitri
Sri Aurobindo: "Yet all the time the universal forces are pouring into him without his knowing it. He is aware only of thoughts, feelings, etc., that rise to the surface and these he takes for his own. Really they come from outside in mind waves, vital waves, waves of feeling and sensation, etc., which take particular form in him and rise to the surface after they have got inside. But they do not get into his body at once. He carries about with him an environmental consciousness (called by the Theosophists the Aura) into which they first enter. If you can become conscious of this environmental self of yours, then you can catch the thought, passion, suggestion or force of illness and prevent it from entering into you. If things in you are thrown out, they often do not go altogether but take refuge in this environmental atmosphere and from there they try to get in again. Or they go to a distance outside but linger on the outskirts or even perhaps far off, waiting till they get an opportunity to attempt entrance.” *Letters on Yoga
Sri Aurobindo: "Your ‘barely enough", instead of the finer and more suggestive ‘hardly", falls flat upon my ear; one cannot substitute one word for another in this kind of poetry merely because it means intellectually the same thing; ‘hardly" is the mot juste in this context and, repetition or not, it must remain unless a word not only juste but inevitable comes to replace it… . On this point I may add that in certain contexts ‘barely" would be the right word, as for instance, ‘There is barely enough food left for two or three meals", where ‘hardly" would be adequate but much less forceful. It is the other way about in this line. Letters on Savitri
::: "Sri Krishna . . . Lord of the divine love and Ananda — and his flute calls the physical being to awake out of the attachments of the physical world and turn to that love and Ananda.” *Letters on Yoga
cabbala ::: 1 A body of mystical Jewish teachings based on an interpretation of hidden meanings in the Hebrew Scriptures. Among its central doctrines are, all creation is an emanation from the Deity and the soul exists from eternity. 2. Any secret or occult doctrine or science. 3. "Esoteric system of interpretation of the Hebrew scriptures based on the assumption that every word, letter, number, and accent in them has an occult meaning. The system, oral at first, claimed great antiquity, but was really the product of the Middle Ages, arising in the 7th century and lasting into the 18th. It was popular chiefly among Jews, but spread to Christians as well. (Col. Enc.)” Glossary and Index of Proper Names in Sri Aurobindo"s Works
call ::: Sri Aurobindo: "All Yoga is in its nature a new birth; it is a birth out of the ordinary, the mentalised material life of man into a higher spiritual consciousness and a greater and diviner being. No Yoga can be successfully undertaken and followed unless there is a strong awakening to the necessity of that larger spiritual existence. The soul that is called to this deep and vast inward change, may arrive in different ways to the initial departure. It may come to it by its own natural development which has been leading it unconsciously towards the awakening; it may reach it through the influence of a religion or the attraction of a philosophy; it may approach it by a slow illumination or leap to it by a sudden touch or shock; it may be pushed or led to it by the pressure of outward circumstances or by an inward necessity, by a single word that breaks the seals of the mind or by long reflection, by the distant example of one who has trod the path or by contact and daily influence. According to the nature and the circumstances the call will come.” *The Synthesis of Yoga
calm ::: n. 1. Serenity; tranquillity; peace. 2. Nearly or completely motionless as a condition of no wind. Calm, Calm"s, calms, calmness. adj. 3. Not excited or agitated; composed; tranquil; 4. Without rough motion; still or nearly still. calmer, calm-lipped, stone-calm. *adv. calmly.
Sri Aurobindo: "Calm is a still unmoved condition which no disturbance can affect — it is a less negative condition than quiet.” Letters on Yoga*
"Calm is a positive tranquillity which can exist in spite of superficial disturbances.” *Letters on Yoga
"Calm is a strong and positive quietude, firm and solid — ordinary quietude is mere negation, simply the absence of disturbance.” *Letters on Yoga
"But more powerful still is the giving up of the fruit of one"s works, because that immediately destroys all causes of disturbance and brings and preserves automatically an inner calm and peace, and calm and peace are the foundation on which all else becomes perfect and secure in possession by the tranquil spirit.” Essays on the Gita
The Mother: "Calm is self-possessed strength, quiet and conscious energy, mastery of the impulses, control over the unconscious reflexes.” Words of the Mother, MCW Vol. 14*.
child, the ::: Sri Aurobindo: "The gnostic soul is the child.” *The Synthesis of Yoga
cipher ::: n. 1. Something having no influence or value; a zero; a nonentity. 2. A secret method of writing, as by transposition or substitution of letters, specially formed symbols, or the like. unintelligible to all but those possessing the key; a cryptograph. ciphers. *v. 3. To put in secret writing; encode. *ciphers. Note: Sri Aurobindo also spelled the word as Cypher, the old English spelling.
clamped ::: 1. Fastened with or fixed in a clamp (a device for binding, holding, compressing or fastening objects together); hence, fig. Restricted, repressed, tightened down, restrained. 2. Established by authority; imposed clamps. (Sri Aurobindo also employs clamped as an adj.)
coilas ::: (Most often spelled Kailas.) "One of the highest and most rugged mountains of the Himalayan range, located in the southwestern part of China. It is an important holy site both to the Hindus, who identify it with the paradise of Shiva and also regard it as the abode of Kubera, and to the Tibetan Buddhists, who identify it with Mount Sumeru, cosmic centre of the universe.” Glossary and Index of Proper Names in Sri Aurobindo"s Works
"Concentration simply means a fixing of consciousness on something.” Guidance from Sri Aurobindo by Nagin Doshi - Vol. 1
conscious force ::: Sri Aurobindo: "For the Force that builds the worlds is a conscious Force, . . .” *The Life Divine
*consciousforce. ::: Sri Aurobindo: "In actual fact Mind measures Time by event and Space by Matter; but it is possible in pure mentality to disregard the movement of event and the disposition of substance and realise the pure movement of Conscious-Force which constitutes Space and Time; these two are then merely two aspects of the universal force of Consciousness which in their intertwined interaction comprehend the warp and woof of its action upon itself. And to a consciousness higher than Mind which should regard our past, present and future in one view, containing and not contained in them, not situated at a particular moment of Time for its point of prospection, Time might well offer itself as an eternal present. And to the same consciousness not situated at any particular point of Space, but containing all points and regions in itself, Space also might well offer itself as a subjective and indivisible extension, — no less subjective than Time.” The Life Divine
cosmic force ::: Sri Aurobindo: ". . . universal force and universal consciousness are one, — cosmic force is the operation of cosmic consciousness.” *The Life Divine
cosmicity ("s) ::: a word coined by Sri Aurobindo. The suffix ity is used to form abstract nouns expressing state or condition. Hence, cosmicity refers to a cosmic state or condition.
cosmic mind ::: Sri Aurobindo: "Nevertheless, the fact of this intervention from above, the fact that behind all our original thinking or authentic perception of things there is a veiled, a half-veiled or a swift unveiled intuitive element is enough to establish a connection between mind and what is above it; it opens a passage of communication and of entry into the superior spirit-ranges. There is also the reaching out of mind to exceed the personal ego limitation, to see things in a certain impersonality and universality. Impersonality is the first character of cosmic self; universality, non-limitation by the single or limiting point of view, is the character of cosmic perception and knowledge: this tendency is therefore a widening, however rudimentary, of these restricted mind areas towards cosmicity, towards a quality which is the very character of the higher mental planes, — towards that superconscient cosmic Mind which, we have suggested, must in the nature of things be the original mind-action of which ours is only a derivative and inferior process.” *The Life Divine
"If we accept the Vedic image of the Sun of Truth, . . . we may compare the action of the Higher Mind to a composed and steady sunshine, the energy of the Illumined Mind beyond it to an outpouring of massive lightnings of flaming sun-stuff. Still beyond can be met a yet greater power of the Truth-Force, an intimate and exact Truth-vision, Truth-thought, Truth-sense, Truth-feeling, Truth-action, to which we can give in a special sense the name of Intuition; . . . At the source of this Intuition we discover a superconscient cosmic Mind in direct contact with the supramental Truth-Consciousness, an original intensity determinant of all movements below it and all mental energies, — not Mind as we know it, but an Overmind that covers as with the wide wings of some creative Oversoul this whole lower hemisphere of Knowledge-Ignorance, links it with that greater Truth-Consciousness while yet at the same time with its brilliant golden Lid it veils the face of the greater Truth from our sight, intervening with its flood of infinite possibilities as at once an obstacle and a passage in our seeking of the spiritual law of our existence, its highest aim, its secret Reality.” The Life Divine
"There is one cosmic Mind, one cosmic Life, one cosmic Body. All the attempt of man to arrive at universal sympathy, universal love and the understanding and knowledge of the inner soul of other existences is an attempt to beat thin, breach and eventually break down by the power of the enlarging mind and heart the walls of the ego and arrive nearer to a cosmic oneness.” *The Synthesis of Yoga
"[The results of the opening to the cosmic Mind:] One is aware of the cosmic Mind and the mental forces that move there and how they work on one"s mind and that of others and one is able to deal with one"s own mind with a greater knowledge and effective power. There are many other results, but this is the fundamental one.” Letters on Yoga
"The cosmic consciousness has many levels — the cosmic physical, the cosmic vital, the cosmic Mind, and above the higher planes of cosmic Mind there is the Intuition and above that the overmind and still above that the supermind where the Transcendental begins. In order to live in the Intuition plane (not merely to receive intuitions), one has to live in the cosmic consciousness because there the cosmic and individual run into each other as it were, and the mental separation between them is already broken down, so nobody can reach there who is still in the separative ego.” Letters on Yoga*
cosmic Self ::: Sri Aurobindo: "When one has the cosmic consciousness, one can feel the cosmic Self as one"s own self, one can feel one with other beings in the cosmos, one can feel all the forces of Nature as moving in oneself, all selves as one"s own self. There is no why except that it is so, since all is the One.” Letters on Yoga (See also Cosmic Spirit)
"Impersonality is the first character of cosmic self; . . . .” *The Life Divine
"An eternal infinite self-existence is the supreme reality, but the supreme transcendent eternal Being, Self and Spirit, — an infinite Person, we may say, because his being is the essence and source of all personality, — is the reality and meaning of self-existence: so too the cosmic Self, Spirit, Being, Person is the reality and meaning of cosmic existence; the same Self, Spirit, Being or Person manifesting its multiplicity is the reality and meaning of individual existence.” The Life Divine
"But this cosmic self is spiritual in essence and in experience; it must not be confused with the collective existence, with any group soul or the life and body of a human society or even of all mankind.” The Synthesis of Yoga
"It is the Cosmic Self and Spirit that is in and behind all things and beings, from which and in which all is manifested in the universe — although it is now a manifestation in the Ignorance.” Letters on Yoga*
cosmic Spirit ::: Sri Aurobindo: "The Cosmic Spirit or Self contains everything in the cosmos — it upholds cosmic Mind, universal Life, universal Matter as well as the overmind. The Self is more than all these things which are its formulations in Nature.” *Letters on Yoga
"[The Divine in one of its three aspects] . . . is the Cosmic Self and Spirit that is in and behind all things and beings, from which and in which all is manifested in the universe - although it is now a manifestation in the Ignorance.” Letters on Yoga
". . . the cosmic spirit, the one self inhabiting the universe, . . . .” *The Life Divine
"For the cosmic Spirit inhabits each and all, but is more than all; . . . .”The Life Divine
cosmic Truth ::: Sri Aurobindo: "The Cosmic Truth is the view on things of a cosmic consciousness in which things are seen in their true essence and their true relation to the Divine and to each other.” *Letters on Yoga
cosmic vision ::: Sri Aurobindo: "Cosmic vision is the seeing of the universal movements — it has nothing to do with the psychic necessarily. It can be in the universal mind, the universal vital, the universal physical or anywhere.” Letters on Yoga*
cosmic Will ::: Sri Aurobindo: "Agni is the Deva, the All-Seer, manifested as conscious-force or, as it would be called in modern language, Divine or Cosmic Will, first hidden and building up the eternal worlds, then manifest, ``born"", building up in man the Truth and the Immortality.” *The Secret of the Veda
creator ::: 1. The Divine Being, creator of all things. 2. A person, force or thing that creates. Creator, creator"s, Creator"s, creators, world-creators. (Sri Aurobindo also employs creator as an adjective.)
creatrix ::: the Divine Mother, the creatress. creatrix. (Sri Aurobindo also employs the word as an adj.)
cross ::: Sri Aurobindo: ". . . the cross is the sign of the Divine Descent barred and marred by the transversal line of a cosmic deformation which turns it into a stake of suffering and misfortune. Only by the ascent to the original Truth can the deformation be healed and all the works of love, as too all the works of knowledge and of life, be restored to a divine significance and become part of an integral spiritual existence.” *The Synthesis of Yoga
death ::: Sri Aurobindo: "For the spiritual seeker death is only a passage from one form of life to another, and none is dead but only departed.” *Letters on Yoga
dense ::: 1. Having the component parts closely compacted together; crowded or compact. 2. Relatively opaque; transmitting little light. 3. Intense; extreme. 4. Impenetrable. denser, dense-maned. (Sri Aurobindo also employs the word as a n.)
detached ::: 1. Impartial or objective; disinterested; unbiased. 2. Not involved or concerned; aloof. ::: Sri Aurobindo: "Detachment means that one stands back from [imperfections and weakness of the nature, etc.] , does not identify oneself with them or get upset or troubled because they are there, but rather looks on them as something foreign to one"s true consciousness and true self, rejects them and calls in the Mother"s Force into these movements to eliminate them and bring the true consciousness and its movements there.” Letters on Yoga
divine ::: Sri Aurobindo: "The Divine is the Supreme Truth because it is the Supreme Being from whom all have come and in whom all are.” *Letters on Yoga
divine Force ::: Sri Aurobindo: "That there is a divine force asleep or veiled by Inconscience in Matter and that the Higher Force has to descend and awaken it with the Light and Truth is a thing that is well known; it is at the very base of this yoga.” *Letters on Yoga.
divine life ::: Sri Aurobindo: "A life of gnostic beings carrying the evolution to a higher supramental status might fitly be characterised as a divine life; for it would be a life in the Divine, a life of the beginnings of a spiritual divine light and power and joy manifested in material Nature.” *The Life Divine ::: "The ascent to the divine Life is the human journey, the Work of works, the acceptable Sacrifice. This alone is man"s real business in the world and the justification of his existence, without which he would be only an insect crawling among other ephemeral insects on a speck of surface mud and water which has managed to form itself amid the appalling immensities of the physical universe.” The Life Divine
divine love ::: Sri Aurobindo: "Divine Love, in my view of it, is again not something ethereal, cold and far, but a love absolutely intense, intimate and full of unity, closeness and rapture using all the nature for its expression.” *Letters on Yoga
divine Mother ::: Sri Aurobindo: "The One whom we adore as the Mother is the divine Conscious Force that dominates all existence, one and yet so many-sided that to follow her movement is impossible even for the quickest mind and for the freest and most vast intelligence. The Mother is the consciousness and force of the Supreme and far above all she creates.” *The Mother
divine Reality ::: Sri Aurobindo: "The Divine Reality is infinite in its being; in this infinite being, we find limited being everywhere, — that is the apparent fact from which our existence here seems to start and to which our own narrow ego and its ego-centric activities bear constant witness. But, in reality, when we come to an integral self-knowledge, we find that we are not limited, for we also are infinite.” *The Life Divine
dragon ::: a mythical monster traditionally represented as a gigantic reptile having a lion"s claws, the tail of a serpent, wings, and a scaly skin. (Also employed by Sri Aurobindo as an adjective.)
dragon of the dark foundation ::: Sri Aurobindo: "All this action and struggle and ascension is supported by Heaven our Father and Earth our Mother, Parents of the Gods, who sustain respectively the purely mental and psychic and the physical consciousness. Their large and free scope is the condition of our achievement. Vayu, Master of life, links them together by the mid-air, the region of vital force. And there are other deities, — Parjanya, giver of the rain of heaven; Dadhikravan, the divine war-horse, a power of Agni; the mystic Dragon of the Foundations; Trita Aptya who on the third plane of existence consummates our triple being; and more besides.” The Secret of the Veda
dungeon ::: a dark, often underground chamber or cell used to confine prisoners. (Sri Aurobindo employs the word as an adjective.)
durga ::: "In Hindu religion, the goddess who is the Energy of Shiva and the conquering and protecting aspect of the Universal Mother. She is the slayer of many demons including Mahisasura. Durga is usually depicted in painting and sculpture riding a lion, having eight or ten arms, each holding the special weapon of one or another of the gods who gave them to her for her battles with demons. (A; Enc. Br.)” *Glossary and Index of Proper Names in Sri Aurobindo"s Works.
dyumatsena ::: Sri Aurobindo: "Dyumatsena, Lord of the Shining Hosts, father of Satyavan, is the Divine Mind here fallen blind, losing its celestial kingdom of vision, and through that loss its kingdom of glory.” Author"s note at beginning of Savitri.
eagle ::: any of several large, soaring birds of prey belonging to the hawk family. The strength, keen vision, graceful and powerful flight of the eagle are proverbial, and have given to him the title of the king of birds. eagle"s, eagles, eagle-peaks, eagle-poised, eagle-winged, she-eagle. (Sri Aurobindo also employs the word as an adj.)
earthly life ::: Sri Aurobindo: "This earthly life need not be necessarily and for ever a wheel of half-joyous half-anguished effort; attainment may also be intended and the glory and joy of God made manifest upon earth.” The Life Divine
elements ::: Sri Aurobindo: "The first ripple or vibration in causal matter creates a new and exceedingly fine and pervasive condition of matter called Akasha or Ether; more complex motion evolves out of Ether a somewhat intenser condition which is called Vayu, Air; and so by ever more complex motion with increasing intensity of condition for result, yet three other matter-states are successively developed, Agni or Fire, Apah or Water and Prithvi or Earth.” *Supplement to the Sri Aurobindo Birth Centenary Library
ensleeved ::: a word coined by Sri Aurobindo. The prefix en, occurring originally in loanwords from French, forms verbs with the general sense "to cause (a person or thing) to be in” a place, condition, or state. Hence, ensleeved in this instance is "held within a sleeve”.
enthusiast ::: ardent; eager; fervent; impassioned. (Sri Aurobindo employs the word as a synonym for enthusiastic.)
::: "Erinyes, in Greek mythology, the goddesses of vengeance, usually represented as three winged maidens, with snakes in their hair. They pursued criminals, drove them mad, and tormented them in Hades. They were spirits of punishment, avenging wrongs done especially to kindred. In Roman literature they were called Furies.” *Glossary and Index of Proper Names in Sri Aurobindo"s Works*
Eternal"s. Sri Aurobindo: ". . . that which is, cannot perish; it can only lose itself. All is eternal in the eternal spirit.” *Essays in Philosophy and Yoga
evangelist ::: 1. A preacher of the Christian gospel. 2. Any zealous advocate of a cause. (Employed by Sri Aurobindo as an adjective.)
evolution ::: Sri Aurobindo: "Evolution is nothing but the progressive unfolding of spirit out of the density of material consciousness and the gradual self-revelation of God out of this apparent animal being.” *The Hour of God
Flamelike, inscrutable the almighty Guest” From: The Guest - Collected Poems of Sri Aurobindo
flasque ::: Sri Aurobindo: "‘Flasque" is a French word meaning ‘slack", ‘loose", ‘flaccid" etc. I have more than once tried to thrust in a French word like this, for instance, ‘A harlot empress in a bouge" – somewhat after the manner of Eliot and Ezra Pound.” Letters on Savitri.
flower-symbol ::: Sri Aurobindo: "Flowers are the moment"s representations of things that are in themselves eternal.” On Himself
force, divine ::: Sri Aurobindo: "The Divine Force can act on any plane — it is not limited to the supramental Force. The supramental is only one aspect of the power of the Divine.” *Letters on Yoga
force, universal ::: Sri Aurobindo: "This force that we feel is the universal Force of the Divine, which, veiled or unveiled, acting directly or permitting the use of its powers by beings in the cosmos, is the one Energy that alone exists and alone makes universal or individual action possible. For this force is the Divine itself in the body of its power; all is that, power of act, power of thought and knowledge, power of mastery and enjoyment, power of love. Conscious always and in everything, in ourselves and in others, of the Master of Works possessing, inhabiting, enjoying through this Force that is himself, becoming through it all existences and all happenings, we shall have arrived at the divine union through works and achieved by that fulfilment in works all that others have gained through absolute devotion or through pure knowledge.” *The Synthesis of Yoga
forewilled ::: a word coined by Sri Aurobindo. As a prefix, fore (with or without hyphen) denotes beforehand, previously, in advance; hence, willed in advance.
formed ::: given form or shape to; fashioned, constructed, framed. Formed (Sri Aurobindo also employs the word as a n.).
formless ::: having no definite form; shapeless. Also fig. Formless (Sri Aurobindo also employs the word as a n.), formlessness, formlessly.
gandhamadan ::: "In Hindu mythology, a mountain and forest in Ilavrta, the central region of the world which contains Mount Meru. Gandhamadan dorms the division between Ilavrta and Bhadrasva, to the east of Meru. The forest of Gandhamadan is renowned for its fragrance. (Dow.; Enc. Br.)” Glossary and Index of Proper Names in Sri Aurobindo"s Works.
gandharva ::: Sri Aurobindo: "The Gandharvas are of the vital plane but they are vital Gods, not Asuras.” *Letters on Yoga
god ::: Sri Aurobindo: ". . . the Absolute, the Spirit, the Self spaceless and timeless, the Self manifest in the cosmos and Lord of Nature, — all this is what we mean by God, . . . .” *The Life Divine
godhead ::: Sri Aurobindo: ". . . the Godhead is all that is universe and all that is in the universe and all that is more than the universe. The Gita lays stress first on his supracosmic existence. For otherwise the mind would miss its highest goal and remain turned towards the cosmic only or else attached to some partial experience of the Divine in the cosmos. It lays stress next on his universal existence in which all moves and acts. For that is the justification of the cosmic effort and that is the vast spiritual self-awareness in which the Godhead self-seen as the Time-Spirit does his universal works. Next it insists with a certain austere emphasis on the acceptance of the Godhead as the divine inhabitant in the human body. For he is the Immanent in all existences, and if the indwelling divinity is not recognised, not only will the divine meaning of individual existence be missed, the urge to our supreme spiritual possibilities deprived of its greatest force, but the relations of soul with soul in humanity will be left petty, limited and egoistic. Finally, it insists at great length on the divine manifestation in all things in the universe and affirms the derivation of all that is from the nature, power and light of the one Godhead.” *Essays on the Gita
gods ::: Sri Aurobindo: "The Gods are Brahman representing Itself in cosmic Personalities expressive of the one Godhead who, in their impersonal action, appear as the various play of the principles of Nature.” *The Upanishads
golden Child ::: Sri Aurobindo: "I suppose the golden child is the Truth-Soul which follows after the silver light of the spiritual. When it plunges into the black waters of the subconscient, it releases from it the spiritual light and the sevenfold streams of the Divine Energy and, clearing itself of the stains of the subconscient, it prepares its flight towards the supreme Divine (the Mother).” (Reply to a question in the chapter Visions and Symbols.) Letters on Yoga
golden Sphinx ::: Sri Aurobindo: "…the luminous veiled Sphinx of the infinite Consciousness and eternal Wisdom.” The Life Divine
good ::: Sri Aurobindo: "Below [the ethical] hides that secret of good in all things which the human being approaches and tries to deliver partially through ethical instinct and ethical idea; above is hidden the eternal Good which exceeds our partial and fragmentary ethical conceptions.” *Social and Political Thought
grace ::: Sri Aurobindo: "Grace is something spontaneous which wells out from the Divine Consciousness as a free flow of its being. ::: It is a power that is superior to any rule, even to the Cosmic Law — for all spiritual seers have distinguished between the Law and Grace. Yet it is not indiscriminate — only it has a discrimination of its own which sees things and persons and the right times and seasons with another vision than that of the Mind or any other normal Power. A state of Grace is prepared in the individual often behind thick veils by means not calculable by the mind and when the state of Grace comes, then the Grace itself acts. ” *Letters on Yoga
guest ::: Sri Aurobindo: " When the Rishis speak of Indra or Agni or Soma in men, they are speaking of the god in his cosmic presence, power or function. This is evident from the very language when they speak of Agni as the immortal in mortals, the immortal Light in men, the inner Warrior, the Guest in human beings.” *Letters on Yoga
harmonist ::: one who brings everything into harmony. (Here referring to the Divine) Sri Aurobindo capitalises the word.
heart ::: Sri Aurobindo: "The heart in Vedic psychology is not restricted to the seat of the emotions; it includes all that large tract of spontaneous mentality, nearest to the subconscient in us, out of which rise the sensations, emotions, instincts, impulses and all those intuitions and inspirations that travel through these agencies before they arrive at form in the intelligence.” *The Secret of the Veda
herald ::: Sri Aurobindo employs the word as an adjective pertaining to an aspect of heraldry, i.e. a heraldic emblazonment or device; armorial bearings; heraldic symbolism.
herculean ::: requiring tremendous effort, strength, etc. (Sri Aurobindo capitalises the word.)
hero ::: 1. One who is distinguished by exceptional courage, nobility, fortitude, etc. 2. A person noted for feats of courage or nobility of purpose, especially one who has risked or sacrificed his or her life (Sri Aurobindo also employs the word as an adj.) hero"s, heroes.
"He whose self has become all existences, for he has the knowledge, how shall he be deluded, whence shall he have grief, he who sees everywhere oneness? — Isha Upanishad.” [Sri Aurobindo"s translation] ::: *oneness"
"High beyond the Intelligence is the Great Self, beyond the Great Self is the Unmanifest, beyond the Unmanifest is the Conscious Being. There is nothing beyond the Being, — that is the extreme ultimate, that the supreme goal.” — Katha Upanishad. (4) (Sri Aurobindo"s translation) The Life Divine
ignorance ::: the state or fact of being ignorant; lack of knowledge, learning, information. Ignorance, ignorance"s, Ignorance"s, ignorance", world-ignorance, World-Ignorance.
Sri Aurobindo: "Ignorance is the absence of the divine eye of perception which gives us the sight of the supramental Truth; it is the non-perceiving principle in our consciousness as opposed to the truth-perceiving conscious vision and knowledge.” *The Life Divine
"Ignorance is the consciousness of being in the successions of Time, divided in its knowledge by dwelling in the moment, divided in its conception of self-being by dwelling in the divisions of Space and the relations of circumstance, self-prisoned in the multiple working of the unity. It is called the Ignorance because it has put behind it the knowledge of unity and by that very fact is unable to know truly or completely either itself or the world, either the transcendent or the universal reality.” The Life Divine
"Ignorance means Avidya, the separative consciousness and the egoistic mind and life that flow from it and all that is natural to the separative consciousness and the egoistic mind and life. This Ignorance is the result of a movement by which the cosmic Intelligence separated itself from the light of the Supermind (the divine Gnosis) and lost the Truth, — truth of being, truth of divine consciousness, truth of force and action, truth of Ananda. As a result, instead of a world of integral truth and divine harmony created in the light of the divine Gnosis, we have a world founded on the part truths of an inferior cosmic Intelligence in which all is half-truth, half-error. . . . All in the consciousness of this creation is either limited or else perverted by separation from the integral Light; even the Truth it perceives is only a half-knowledge. Therefore it is called the Ignorance.” The Mother
". . . all ignorance is a penumbra which environs an orb of knowledge . . . .”The Life Divine
"This world is not really created by a blind force of Nature: even in the Inconscient the presence of the supreme Truth is at work; there is a seeing Power behind it which acts infallibly and the steps of the Ignorance itself are guided even when they seem to stumble; for what we call the Ignorance is a cloaked Knowledge, a Knowledge at work in a body not its own but moving towards its own supreme self-discovery.” Essays in Philosophy and Yoga
"Knowledge is no doubt the knowledge of the One, the realisation of the Being; Ignorance is a self-oblivion of Being, the experience of separateness in the multiplicity and a dwelling or circling in the ill-understood maze of becomings: . . . .” The Life Divine*
illumined mind ::: Sri Aurobindo: "This greater Force is that of the Illumined Mind, a Mind no longer of higher Thought, but of spiritual light. Here the clarity of the spiritual intelligence, its tranquil daylight, gives place or subordinates itself to an intense lustre, a splendour and illumination of the Spirit: a play of lightnings of spiritual truth and power breaks from above into the consciousness and adds to the calm and wide enlightenment and the vast descent of peace which characterise or accompany the action of the larger conceptual-spiritual principle, a fiery ardour of realisation and a rapturous ecstasy of knowledge.” *The Life Divine
"The Illumined Mind does not work primarily by thought, but by vision; . . . .” The Life Divine
"As the Higher Mind brings a greater consciousness into the being through the spiritual idea and its power of truth, so the Illumined Mind brings in a still greater consciousness through a Truth-sight and Truth-light and its seeing and seizing power.” The Life Divine*
impersonal ::: Sri Aurobindo: "The Impersonal is not He, it is It. . . . The Impersonal Brahman is inactive, aloof, indifferent, not concerned with what happens in the universe.” *Letters on Yoga
incalculable ::: 1. Too great to be calculated or reckoned. 2. Impossible to foresee; unpredictable. Incalculable, incalculable"s. (Sri Aurobindo also employs the word as a n.)
incapable of being measured; limitless; immense. Immeasurable. (Sri Aurobindo also employs the word as an adj.)
incarnation ::: Sri Aurobindo: "An incarnation is the Divine Consciousness and Being manifesting through the body.” *Letters on Yoga
incertitude ::: absence of confidence; doubt; uncertainty. incertitudes. ::: Sri Aurobindo: [referring to the line] "The incertitude of man"s proud confident thought.” ::: "‘Uncertainty" would mean that the thought was confident but uncertain of itself, which would be a contradiction. ‘Incertitude" means that its truth is uncertain in spite of its proud confidence in itself.” Letters on Savitri — 1936
inconscience ::: Sri Aurobindo: "The Inconscience is an inverse reproduction of the supreme superconscience: it has the same absoluteness of being and automatic action, but in a vast involved trance; it is being lost in itself, plunged in its own abyss of infinity.” *The Life Divine
"All aspects of the omnipresent Reality have their fundamental truth in the Supreme Existence. Thus even the aspect or power of Inconscience, which seems to be an opposite, a negation of the eternal Reality, yet corresponds to a Truth held in itself by the self-aware and all-conscious Infinite. It is, when we look closely at it, the Infinite"s power of plunging the consciousness into a trance of self-involution, a self-oblivion of the Spirit veiled in its own abysses where nothing is manifest but all inconceivably is and can emerge from that ineffable latency. In the heights of Spirit this state of cosmic or infinite trance-sleep appears to our cognition as a luminous uttermost Superconscience: at the other end of being it offers itself to cognition as the Spirit"s potency of presenting to itself the opposites of its own truths of being, — an abyss of non-existence, a profound Night of inconscience, a fathomless swoon of insensibility from which yet all forms of being, consciousness and delight of existence can manifest themselves, — but they appear in limited terms, in slowly emerging and increasing self-formulations, even in contrary terms of themselves; it is the play of a secret all-being, all-delight, all-knowledge, but it observes the rules of its own self-oblivion, self-opposition, self-limitation until it is ready to surpass it. This is the Inconscience and Ignorance that we see at work in the material universe. It is not a denial, it is one term, one formula of the infinite and eternal Existence.” *The Life Divine
"Once consciousnesses separated from the one consciousness, they fell inevitably into Ignorance and the last result of Ignorance was Inconscience.” Letters on Yoga
*inconscience.
inconscient ::: Sri Aurobindo: "The Inconscient and the Ignorance may be mere empty abstractions and can be dismissed as irrelevant jargon if one has not come in collision with them or plunged into their dark and bottomless reality. But to me they are realities, concrete powers whose resistance is present everywhere and at all times in its tremendous and boundless mass.” *Letters on Savitri
". . . in its actual cosmic manifestation the Supreme, being the Infinite and not bound by any limitation, can manifest in Itself, in its consciousness of innumerable possibilities, something that seems to be the opposite of itself, something in which there can be Darkness, Inconscience, Inertia, Insensibility, Disharmony and Disintegration. It is this that we see at the basis of the material world and speak of nowadays as the Inconscient — the Inconscient Ocean of the Rigveda in which the One was hidden and arose in the form of this universe — or, as it is sometimes called, the non-being, Asat.” Letters on Yoga
"The Inconscient itself is only an involved state of consciousness which like the Tao or Shunya, though in a different way, contains all things suppressed within it so that under a pressure from above or within all can evolve out of it — ‘an inert Soul with a somnambulist Force".” Letters on Yoga
"The Inconscient is the last resort of the Ignorance.” Letters on Yoga
"The body, we have said, is a creation of the Inconscient and itself inconscient or at least subconscient in parts of itself and much of its hidden action; but what we call the Inconscient is an appearance, a dwelling place, an instrument of a secret Consciousness or a Superconscient which has created the miracle we call the universe.” Essays in Philosophy and Yoga :::
"The Inconscient is a sleep or a prison, the conscient a round of strivings without ultimate issue or the wanderings of a dream: we must wake into the superconscious where all darkness of night and half-lights cease in the self-luminous bliss of the Eternal.” The Life Divine
"Men have not learnt yet to recognise the Inconscient on which the whole material world they see is built, or the Ignorance of which their whole nature including their knowledge is built; they think that these words are only abstract metaphysical jargon flung about by the philosophers in their clouds or laboured out in long and wearisome books like The Life Divine. Letters on Savitri :::
"Is it really a fact that even the ordinary reader would not be able to see any difference between the Inconscient and Ignorance unless the difference is expressly explained to him? This is not a matter of philosophical terminology but of common sense and the understood meaning of English words. One would say ‘even the inconscient stone" but one would not say, as one might of a child, ‘the ignorant stone". One must first be conscious before one can be ignorant. What is true is that the ordinary reader might not be familiar with the philosophical content of the word Inconscient and might not be familiar with the Vedantic idea of the Ignorance as the power behind the manifested world. But I don"t see how I can acquaint him with these things in a single line, even with the most. illuminating image or symbol. He might wonder, if he were Johnsonianly minded, how an Inconscient could be teased or how it could wake Ignorance. I am afraid, in the absence of a miracle of inspired poetical exegesis flashing through my mind, he will have to be left wondering.” Letters on Savitri
**inconscient, Inconscient"s.**
"In Greek mythology, a giant with a hundred arms, a son of Uranus and Ge, who fought against the gods. He was hurled down by Athene and imprisoned beneath Mt. Aetna in Sicily. When he stirs, the mountain shakes; when he breathes, there is an eruption. (M.I.; Web.)” Glossary and Index of Proper Names in Sri Aurobindo"s Works
intermediate zone ::: Sri Aurobindo: "The intermediate zone means simply a confused condition or passage in which one is getting out of the personal consciousness and opening into the cosmic (cosmic Mind, cosmic vital, cosmic physical, something perhaps of the cosmic higher Mind) without having yet transcended the human mind levels. One is not in possession of or direct contact with the divine Truth on its own levels , but one can receive something from them, even from the overmind, indirectly. Only, as one is still immersed in the cosmic Ignorance, all that comes from above can be mixed, perverted, taken hold of for their purposes by lower, even by hostile Powers. ::: It is not necessary for everyone to struggle through the intermediate zone. If one has purified oneself, if there is no abnormal vanity, egoism, ambition or other strong misleading element, or if one is vigilant and on one"s guard, or if the psychic is in front, one can either pass rapidly and directly or with a minimum of trouble into the higher zones of consciousness where one is in direct contact with the Divine Truth.
internatal ::: a word coined by Sri Aurobindo. A combination of inter, meaning between, and natal, referring to birth; hence, between births.
". . . in the Veda, Lord of the hosts of delight; in later mythology, the Gandharvas are musicians of heaven, ‘beautiful, brave and melodious beings, the artists, musicians, poets and shining warriors of heaven". . . .” Glossary and Index of Proper Names in Sri Aurobindo"s Works ::: *Gandharvas.
intuition ::: direct perception of truth, fact, etc., independent of any reasoning process. intuition"s, intuitions, half-intuition.
Sri Aurobindo: "Intuition is a power of consciousness nearer and more intimate to the original knowledge by identity; for it is always something that leaps out direct from a concealed identity. It is when the consciousness of the subject meets with the consciousness in the object, penetrates it and sees, feels or vibrates with the truth of what it contacts, that the intuition leaps out like a spark or lightning-flash from the shock of the meeting; or when the consciousness, even without any such meeting, looks into itself and feels directly and intimately the truth or the truths that are there or so contacts the hidden forces behind appearances, then also there is the outbreak of an intuitive light; or, again, when the consciousness meets the Supreme Reality or the spiritual reality of things and beings and has a contactual union with it, then the spark, the flash or the blaze of intimate truth-perception is lit in its depths. This close perception is more than sight, more than conception: it is the result of a penetrating and revealing touch which carries in it sight and conception as part of itself or as its natural consequence. A concealed or slumbering identity, not yet recovering itself, still remembers or conveys by the intuition its own contents and the intimacy of its self-feeling and self-vision of things, its light of truth, its overwhelming and automatic certitude.” *The Life Divine
"Intuition is always an edge or ray or outleap of a superior light; it is in us a projecting blade, edge or point of a far-off supermind light entering into and modified by some intermediate truth-mind substance above us and, so modified, again entering into and very much blinded by our ordinary or ignorant mind-substance; but on that higher level to which it is native its light is unmixed and therefore entirely and purely veridical, and its rays are not separated but connected or massed together in a play of waves of what might almost be called in the Sanskrit poetic figure a sea or mass of ``stable lightnings"". When this original or native Intuition begins to descend into us in answer to an ascension of our consciousness to its level or as a result of our finding of a clear way of communication with it, it may continue to come as a play of lightning-flashes, isolated or in constant action; but at this stage the judgment of reason becomes quite inapplicable, it can only act as an observer or registrar understanding or recording the more luminous intimations, judgments and discriminations of the higher power. To complete or verify an isolated intuition or discriminate its nature, its application, its limitations, the receiving consciousness must rely on another completing intuition or be able to call down a massed intuition capable of putting all in place. For once the process of the change has begun, a complete transmutation of the stuff and activities of the mind into the substance, form and power of Intuition is imperative; until then, so long as the process of consciousness depends upon the lower intelligence serving or helping out or using the intuition, the result can only be a survival of the mixed Knowledge-Ignorance uplifted or relieved by a higher light and force acting in its parts of Knowledge.” *The Life Divine
"I use the word ‘intuition" for want of a better. In truth, it is a makeshift and inadequate to the connotation demanded of it. The same has to be said of the word ‘consciousness" and many others which our poverty compels us to extend illegitimately in their significance.” *The Life Divine - Sri Aurobindo"s footnote.
"For intuition is an edge of light thrust out by the secret Supermind. . . .” The Life Divine
". . . intuition is born of a direct awareness while intellect is an indirect action of a knowledge which constructs itself with difficulty out of the unknown from signs and indications and gathered data.” The Life Divine
"Intuition is above illumined Mind which is simply higher Mind raised to a great luminosity and more open to modified forms of intuition and inspiration.” Letters on Yoga
"Intuition sees the truth of things by a direct inner contact, not like the ordinary mental intelligence by seeking and reaching out for indirect contacts through the senses etc. But the limitation of the Intuition as compared with the supermind is that it sees things by flashes, point by point, not as a whole. Also in coming into the mind it gets mixed with the mental movement and forms a kind of intuitive mind activity which is not the pure truth, but something in between the higher Truth and the mental seeking. It can lead the consciousness through a sort of transitional stage and that is practically its function.” Letters on Yoga
intuitive knowledge ::: Sri Aurobindo: " For the highest intuitive Knowledge sees things in the whole, in the large and details only as sides of the indivisible whole; its tendency is towards immediate synthesis and the unity of knowledge.” *The Life Divine
"The intuitive knowledge on the contrary, however limited it may be in its field or application, is within that scope sure with an immediate, a durable and especially a self-existent certitude.” The Synthesis of Yoga
"All intuitive knowledge comes more or less directly from the light of the self-aware spirit entering into the mind, the spirit concealed behind mind and conscious of all in itself and in all its selves, omniscient and capable of illumining the ignorant or the self-forgetful mind whether by rare or constant flashes or by a steady instreaming light, out of its omniscience.” The Synthesis of Yoga*
inview ::: a word coined by Sri Aurobindo. A sight afforded of something from a position stated or qualified, i.e. from within.
knowledge ::: Sri Aurobindo: "A concentration which culminates in a living realisation and the constant sense of the presence of the One in ourselves and in all of which we are aware, is what we mean in Yoga by knowledge and the effort after knowledge.” *The Synthesis of Yoga
labyrinth ::: an intricate structure of interconnecting passages through which it is difficult to find one"s way; a maze. (Sri Aurobindo employs the word as an adj.)
lakshmi ::: ". . . in Hindu mythology, the goddess of wealth and good fortune, consort of Vishnu. According to a legend she sprang from the froth of the Ocean when it was churned, in full beauty, with a lotus in her hand. (Dow.)” *Glossary and Index of Proper Names in Sri Aurobindo"s Works
life-self ::: Sri Aurobindo: ". . . our self-view is vitiated by the constant impact and intrusion of our outer life-self, our vital being, which seeks always to make the thinking mind its tool and servant: for our vital being is not concerned with self-knowledge but with self-affirmation, desire, ego.” *The Life Divine
light ::: Sri Aurobindo: ". . . light is primarily a spiritual manifestation of the Divine Reality illuminative and creative; material light is a subsequent representation or conversion of it into Matter for the purposes of the material Energy.” *The Life Divine
"Our sense by its incapacity has invented darkness. In truth there is nothing but Light, only it is a power of light either above or below our poor human vision"s limited range.
For do not imagine that light is created by the Suns. The Suns are only physical concentrations of Light, but the splendour they concentrate for us is self-born and everywhere.
God is everywhere and wherever God is, there is Light.” *The Hour of God
"Light is a general term. Light is not knowledge but the illumination that comes from above and liberates the being from obscurity and darkness.” The Mother
The Mother: "The light is everywhere, the force is everywhere. And the world is so small.” Words of the Mother, MCW Vol. 15. ::: *Light, light"s, lights, light-petalled, light-tasselled, half-light.
light, divine ::: Sri Aurobindo: ". . . there is a Divine Light that leans over the world and is not only a far-off incommunicable Lustre.” *Letters on Yoga
"The opening of the consciousness to the Divine Light and Truth and Presence is always the one important thing in the yoga.” *Letters on Yoga
"In the Veda the Cow is the Divine Light — . . . .” Letters on Yoga*
lord ::: Sri Aurobindo: "There is one Lord and Self and the many are only His representations and becomings.” *The Life Divine
lotus (as chakra) ::: Sri Aurobindo: "This arrangement of the psychic body is reproduced in the physical with the spinal column as a rod and the ganglionic centres as the chakras which rise up from the bottom of the column, where the lowest is attached, to the brain and find their summit in the brahmarandhra at the top of the skull. These chakras or lotuses, however, are in physical man closed or only partly open, with the consequence that only such powers and only so much of them are active in him as are sufficient for his ordinary physical life, and so much mind and soul only is at play as will accord with its need. This is the real reason, looked at from the mechanical point of view, why the embodied soul seems so dependent on the bodily and nervous life, — though the dependence is neither so complete nor so real as it seems. The whole energy of the soul is not at play in the physical body and life, the secret powers of mind are not awake in it, the bodily and nervous energies predominate. But all the while the supreme energy is there, asleep; it is said to be coiled up and slumbering like a snake, — therefore it is called the kundalinî sakti, — in the lowest of the chakras, in the mûlâdhâra.” *The Synthesis of Yoga
love ::: Sri Aurobindo: "Love is an intense self-expression of the soul of Ananda.” *Letters on Yoga
madra ::: "Name of an ancient country and its people in northwestern India, mentioned in the Mahabaharata. The territory extended from the River Beas to the Chenab or perhaps as far as the Jhelum. Savitri"s father Asvapati was king of this country. (Dow.)” Glossary and Index of Proper Names in Sri Aurobindo"s Works ::: **Madra"s.**
mage ::: Sri Aurobindo: " . . . the supreme Mage, the divine Magician, . . .” [the Lord] The Life Divine
magnet ::: a thing or person that attracts. Magnet. (Sri Aurobindo also employs the word as an adj.)
man ::: Sri Aurobindo: "Man is pre-eminently the mental being.” *Social and Political Thought
mantra ::: Sri Aurobindo: "The mantra as I have tried to describe it in The Future Poetry is a word of power and light that comes from the Overmind inspiration or from some very high plane of Intuition. Its characteristics are a language that conveys infinitely more than the mere surface sense of the words seems to indicate, a rhythm that means even more than the language and is born out of the Infinite and disappears into it, and the power to convey not merely the mental, vital or physical contents or indications or values of the thing uttered, but its significance and figure in some fundamental and original consciousness which is behind all these and greater.” *The Future Poetry
master of Existence ::: Sri Aurobindo: "I am here with thee in thy chariot of battle revealed as the Master of Existence within and without thee and I repeat the absolute assurance, the infallible promise that I will lead thee to myself through and beyond all sorrow and evil. Whatever difficulties and perplexities arise, be sure of this that I am leading thee to a complete divine life in the universal and an immortal existence in the transcendent Spirit.” Essays on the Gita
master of Nature ::: Sri Aurobindo: "There is a divine Master of Nature and her works, above her though inhabiting her, who is our highest being and our universal self; to be one with him is to make ourselves divine. By union with God we enter into a supreme freedom and a supreme mastery.” *Essays on the Gita
master of the worlds ::: Sri Aurobindo: " If we suppose a supreme consciousness, master of the world, which really conducts behind the veil all the operations the mental gods attribute to themselves, it will be obvious that that consciousness will be the entire Knower and Lord. *The Upanishads
material form ::: Sri Aurobindo: "Material form is only a support and means for the progressive manifestation of the Spirit.” *Essays Divine and Human
material world ::: Sri Aurobindo: "Our material world is the result of all the others, for the other principles have all descended into Matter to create the physical universe, and every particle of what we call Matter contains all of them implicit in itself; their secret action, as we have seen, is involved in every moment of its existence and every movement of its activity. And as Matter is the last word of the descent, so it is also the first word of the ascent; as the powers of all these planes, worlds, grades, degrees are involved in the material existence, so are they all capable of evolution out of it. It is for this reason that material being does not begin and end with gases and chemical compounds and physical forces and movements, with nebulae and suns and earths, but evolves life, evolves mind, must evolve eventually Supermind and the higher degrees of the spiritual existence.” The Life Divine
matter ::: Sri Aurobindo: "Matter is by no means fundamentally real; it is a structure of Energy.” *The Life Divine
maya ::: Sri Aurobindo: "Maya in its original sense meant a comprehending and containing consciousness capable of embracing, measuring and limiting and therefore formative; it is that which outlines, measures out, moulds forms in the formless, psychologises and seems to make knowable the Unknowable, geometrises and seems to make measurable the limitless. Later the word came from its original sense of knowledge, skill, intelligence to acquire a pejorative sense of cunning, fraud or illusion, and it is in the figure of an enchantment or illusion that it is used by the philosophical systems.” *The Life Divine
meditation ::: Sri Aurobindo: "There are two words used in English to express the Indian idea of dhyana , ‘meditation" and ‘contemplation". Meditation means properly the concentration of the mind on a single train of ideas which work out a single subject. Contemplation means regarding mentally a single object, image, idea so that the knowledge about the object, image or idea may arise naturally in the mind by force of the concentration. Both these things are forms of dhyana , for the principle of dhyana is mental concentration whether in thought, vision or knowledge. *Letters on Yoga
mind ::: Sri Aurobindo: "The ‘Mind" in the ordinary use of the word covers indiscriminately the whole consciousness, for man is a mental being and mentalises everything; but in the language of this yoga the words ‘mind" and ‘mental" are used to connote specially the part of the nature which has to do with cognition and intelligence, with ideas, with mental or thought perceptions, the reactions of thought to things, with the truly mental movements and formations, mental vision and will, etc., that are part of his intelligence.” *Letters on Yoga
"Mind in its essence is a consciousness which measures, limits, cuts out forms of things from the indivisible whole and contains them as if each were a separate integer.” The Life Divine
"Mind is an instrument of analysis and synthesis, but not of essential knowledge. Its function is to cut out something vaguely from the unknown Thing in itself and call this measurement or delimitation of it the whole, and again to analyse the whole into its parts which it regards as separate mental objects.” The Life Divine
"The mind proper is divided into three parts — thinking Mind, dynamic Mind, externalising Mind — the former concerned with ideas and knowledge in their own right, the second with the putting out of mental forces for realisation of the idea, the third with the expression of them in life (not only by speech, but by any form it can give).” Letters on Yoga
"The difference between the ordinary mind and the intuitive is that the former, seeking in the darkness or at most by its own unsteady torchlight, first, sees things only as they are presented in that light and, secondly, where it does not know, constructs by imagination, by uncertain inference, by others of its aids and makeshifts things which it readily takes for truth, shadow projections, cloud edifices, unreal prolongations, deceptive anticipations, possibilities and probabilities which do duty for certitudes. The intuitive mind constructs nothing in this artificial fashion, but makes itself a receiver of the light and allows the truth to manifest in it and organise its own constructions.” The Synthesis of Yoga
"He [man] has in him not a single mentality, but a double and a triple, the mind material and nervous, the pure intellectual mind which liberates itself from the illusions of the body and the senses, and a divine mind above intellect which in its turn liberates itself from the imperfect modes of the logically discriminative and imaginative reason.” The Synthesis of Yoga
"Our mind is an observer of actuals, an inventor or discoverer of possibilities, but not a seer of the occult imperatives that necessitate the movements and forms of a creation. . . .” *The Life Divine
"The human mind is an instrument not of truth but of ignorance and error.” Letters on Yoga
"For Mind as we know it is a power of the Ignorance seeking for Truth, groping with difficulty to find it, reaching only mental constructions and representations of it in word and idea, in mind formations, sense formations, — as if bright or shadowy photographs or films of a distant Reality were all that it could achieve.” The Life Divine
The Mother: "The true role of the mind is the formation and organization of action. The mind has a formative and organizing power, and it is that which puts the different elements of inspiration in order for action, for organizing action. And if it would only confine itself to that role, receiving inspirations — whether from above or from the mystic centre of the soul — and simply formulating the plan of action — in broad outline or in minute detail, for the smallest things of life or the great terrestrial organizations — it would amply fulfil its function. It is not an instrument of knowledge. But is can use knowledge for action, to organize action. It is an instrument of organization and formation, very powerful and very capable when it is well developed.” Questions and Answers 1956, MCW Vol. 8.*
mind, Ideal Mind ::: Sri Aurobindo: "The link between the spiritual and the lower planes of the being is that which is called in the old Vedantic phraseology the vijñâna and which we may describe in our modern turn of language as the Truth-plane or the ideal mind or supermind. There the One and the Many meet and our being is freely open to the revealing light of the divine Truth and the inspiration of the divine Will and Knowledge.” *The Synthesis of Yoga
mind, illumined ::: Sri Aurobindo: "This greater Force is that of the Illumined Mind, a Mind no longer of higher Thought, but of spiritual light. Here the clarity of the spiritual intelligence, its tranquil daylight, gives place or subordinates itself to an intense lustre, a splendour and illumination of the Spirit: a play of lightnings of spiritual truth and power breaks from above into the consciousness and adds to the calm and wide enlightenment and the vast descent of peace which characterise or accompany the action of the larger conceptual-spiritual principle, a fiery ardour of realisation and a rapturous ecstasy of knowledge.” *The Life Divine
mind, inner ::: Sri Aurobindo: "This mind of pure intelligence has behind it our inner or subliminal mind which senses directly all the things of the mind-plane, is open to the action of a world of mental forces, and can feel the ideative and other imponderable influences which act upon the material world and the life-plane but which at present we can only infer and cannot directly experience:” *The Life Divine
mind of light ::: Sri Aurobindo: "The Mind of Light is a subordinate action of Supermind, dependent upon it even when not apparently springing direct from it, . . . .” *Essays in Philosophy and Yoga
mind, physical ::: Sri Aurobindo: "The physical mind is that part of the mind which is concerned with the physical things only — it depends on the sense-mind, sees only objects, external actions, draws its ideas from the data given by external things, infers from them only and knows no other Truth until it is enlightened from above.” *Letters on Yoga
mind, Self of ::: Sri Aurobindo: "If one stands back from the mind and its activities so that they fall silent at will or go on as a surface movement of which one is the detached and disinterested witness, it becomes possible eventually to realise oneself as the inner Self of mind, the true and pure mental being, the Purusha; . . . .” The Life Divine
mind, silent ::: Sri Aurobindo: "The first thing to do in the sadhana is to get a settled peace and silence in the mind. Otherwise you may have experiences, but nothing will be permanent. It is in the silent mind that the true consciousness can be built. ::: A quiet mind does not mean that there will be no thoughts or mental movements at all, but that these will be on the surface and you will feel your true being within separate from them, observing but not carried away, able to watch and judge them and reject all that has to be rejected and to accept and keep to all that is true consciousness and true experience.” *Letters on Yoga
mind, spiritual ::: Sri Aurobindo: "The spiritual mind is a mind which, in its fullness, is aware of the Self, reflecting the Divine, seeing and understanding the nature of the Self and its relations with the manifestation, living in that or in contact with it, calm, wide and awake to higher knowledge, not perturbed by the play of the forces. When it gets its full liberated movement, its central station is very usually felt above the head, though its influence can extend downward through all the being and outward through space.” Letters on Yoga
mother ::: Sri Aurobindo: "The One whom we adore as the Mother is the divine Conscious Force that dominates all existence, one and yet so many-sided that to follow her movement is impossible even for the quickest mind and for the freest and most vast intelligence. The Mother is the consciousness and force of the Supreme and far above all she creates.” The Mother ::: "The one original transcendent Shakti, the Mother stands above all the worlds and bears in her eternal consciousness the Supreme Divine.
"That which we call Nature or Prakriti is only her [the Mother"s] most outward executive aspect; she marshals and arranges the harmony of her forces and processes, impels the operations of Nature and moves among them secret or manifest in all that can be seen or experienced or put into motion of life.” *The Mother
: "The Mother comes in order to bring down the Supramental and it is the descent which makes her full manifestation here possible.” *Letters on the Mother
"When one does sadhana, the inner consciousness begins to open and one is able to go inside and have all kinds of experiences there. As the sadhana progresses, one begins to live more and more in this inner being and the outer becomes more and more superficial. At first the inner consciousness seems to be the dream and the outer the waking reality. Afterwards the inner consciousness becomes the reality and the outer is felt by many as a dream or delusion, or else as something superficial and external. The inner consciousness begins to be a place of deep peace, light, happiness, love, closeness to the Divine or the presence of the Divine, the Mother.” Letters on Yoga ::: **mighty Mother, World-Mother, World-Mother"s.**
mother of the worlds ::: Sri Aurobindo: "Aditi, the infinite Consciousness, Mother of the worlds.” *The Secret of the Veda
" She is the first Radiance, Aditi, the infinite Consciousness of the infinite conscious Being which is the mother of the worlds.” The Secret of the Veda*
mother, universal ::: Sri Aurobindo: "What people mean by the formless svarûpa of the Mother, — they means usually her universal aspect. It is when she is experienced as a universal Existence and Power spread through the universe in which and by which all live. When one feels that Presence one begins to feel a universal peace, light, power, bliss without limits — that is her svarûpa.” *The Mother
"The Mahashakti, the universal Mother, works out whatever is transmitted by her transcendent consciousness from the Supreme and enters into the worlds that she has made; her presence fills and supports them with the divine spirit and the divine all-sustaining force and delight without which they could not exist.” The Mother
movement ::: 1. The act or an instance of moving; a change in place or position. A particular manner of moving. 2. Usually, movements, actions or activities, as of a person or a body of persons. ::: movement"s, movements, many-movemented.
Sri Aurobindo: "When we withdraw our gaze from its egoistic preoccupation with limited and fleeting interests and look upon the world with dispassionate and curious eyes that search only for the Truth, our first result is the perception of a boundless energy of infinite existence, infinite movement, infinite activity pouring itself out in limitless Space, in eternal Time, an existence that surpasses infinitely our ego or any ego or any collectivity of egos, in whose balance the grandiose products of aeons are but the dust of a moment and in whose incalculable sum numberless myriads count only as a petty swarm." *The Life Divine
". . . the purest, freest form of insight into existence as it is shows us nothing but movement. Two things alone exist, movement in Space, movement in Time, the former objective, the latter subjective.” The Life Divine
"The world is a cyclic movement (samsâra ) of the Divine Consciousness in Space and Time. Its law and, in a sense, its object is progression; it exists by movement and would be dissolved by cessation of movement. But the basis of this movement is not material; it is the energy of active consciousness which, by its motion and multiplication in different principles (different in appearance, the same in essence), creates oppositions of unity and multiplicity, divisions of Time and Space, relations and groupings of circumstance and Causality. All these things are real in consciousness, but only symbolic of the Being, somewhat as the imaginations of a creative Mind are true representations of itself, yet not quite real in comparison with itself, or real with a different kind of reality.” The Upanishads*
mysteried ::: a word coined by Sri Aurobindo. See mystery. million-mysteried.
mysteries ::: Sri Aurobindo: "It is ‘Mysteries" with capital M and means ‘mystic symbolic rites" as in the Orphic and Eleusinian ‘Mysteries". When written with capital M it does not mean secret mysterious things, but has this sense, e.g. a ‘Mystery play".” Letters on Savitri **Mystery, Mystery"s.**
mystery ::: 1. A spiritual truth that is incomprehensible to reason and knowable only through divine revelation. 2. Something that is not fully understood or that baffles or eludes the understanding; an enigma. 3. A mysterious character or quality. 4. The skills, lore, practices and secret rites that are peculiar to a particular activity or group and are regarded as the special province of initiates. Mystery, mystery"s, Mystery"s, mysteries, mystery-altar"s. (Sri Aurobindo also employs the word as an adj.)
name ::: Sri Aurobindo: "Name in its deeper sense is not the word by which we describe the object, but the total of power, quality, character of the reality which a form of things embodies and which we try to sum up by a designating sound, a knowable name, Nomen. Nomen in this sense, we might say, is Numen; the secret Names of the Gods are their power, quality, character of being caught up by the consciousness and made conceivable. The Infinite is nameless, but in that namelessness all possible names, Numens of the gods, the names and forms of all realities, are already envisaged and prefigured, because they are there latent and inherent in the All-Existence.” The Life Divine
narad ::: "A well-known Rishi and Vaishnava Bhakta who moves about in the various worlds playing on a lute and having a special role in bringing about events according to the Divine Will.” *Glossary and Index of Proper Names In Sri Aurobindo"s Works
nature ::: Sri Aurobindo: "An active force of conscious-being which realises itself in its powers of self-experience, its powers of knowledge, will, self-delight, self-formulation with all their marvellous variations, inversions, conservations and conversions of energy, even perversions, is what we call Prakriti or Nature, in ourselves as in the cosmos.” *The Synthesis of Yoga
necessity ::: Sri Aurobindo: ". . . Necessity is the child of the spirit"s free self-determination. What affects us as Necessity, is a Will which works in sequence and not a blind Force driven by its own mechanism.” *Essays in Philosophy and Yoga
nescient. ::: *Sri Aurobindo: "Nescience in Nature is the complete self-ignorance; . . . .” The Life Divine*
night ::: Sri Aurobindo: "The Night is the symbol of the Ignorance or Avidya in which men live just as Light is the symbol of Truth and Knowledge.” *Letters on Yoga
"In the way that one treads with the greater Light above, even every difficulty gives its help and has its value and Night itself carries in it the burden of the Light that has to be.” Letters on Yoga **Night, Night"s.
nirvana ::: Sri Aurobindo: "[Nirvana means] extinction, not necessarily of all being, but of being as we know it; extinction of ego, desire and egoistic action and mentality.” *The Life Divine
No-man"s-land. ::: Sri Aurobindo: "As to the two lines with ‘no man"s land" there can be no capital in the first line because there it is a description while the capital is needed in the other line, because the phrase has acquired there the force of a name or appellation. I am not sure about the hyphen; it could be put but the no hyphen might be better as it suggests that no one in particular has as yet got possession.” Letters on Savitri.
non-Being ::: Sri Aurobindo: "Non-Being is only a word. When we examine the fact it represents, we can no longer be sure that absolute non-existence has any better chance than the infinite Self of being more than an ideative formation of the mind. We really mean by this Nothing something beyond the last term to which we can reduce our purest conception and our most abstract or subtle experience of actual being as we know or conceive it while in this universe. This Nothing then is merely a something beyond positive conception. And when we say that out of Non-Being Being appeared, we perceive that we are speaking in terms of Time about that which is beyond Time.” The Life Divine ::: Non-Being"s, Non-being"s, non-being, non-being"s,
numbers ::: Sri Aurobindo: "Fifty, hundred, a thousand are numbers symbolic of completeness.” The Secret of the Veda
ocean ::: 1. The vast body of salt water that covers three fourths of the surface of the globe. 2. A vast expanse or quantity. (Sri Aurobindo also employs the word as an adj. in this sense.) Ocean, ocean"s, oceans, ocean-silence, ocean-ecstasy, world-ocean"s. adj. 3. Of or pertaining to the ocean in its natural and physical relations. Also fig. ::: oceans. (Sri Aurobindo also employs the word as a v.)
oceaned ::: a word coined by Sri Aurobindo and used as an adj.
OM ::: Sri Aurobindo: "OM is the one universal formulation of the energy of sound and speech, that which contains and sums up, synthesises and releases all the spiritual power and all the potentiality of Vak and Shabda and of which the other sounds, out of whose stuff words of speech are woven, are supposed to be the developed evolutions.” *Essays on the Gita
oneness ::: Sri Aurobindo: ". . . for to be at one with God is to be at one with oneself, at one with the universe and at one with all beings. This oneness is the secret of a right and a divine existence.” *The Synthesis of Yoga
one who is versed in or practices alchemy. Pertaining to one who studies or practises alchemy. alchemist (employed as an adj. by Sri Aurobindo).
outsurging ::: a word coined by Sri Aurobindo who adds a prefix to surging. See surging.
outview ::: a word coined by Sri Aurobindo. A sight afforded of something from a position stated or qualified, i.e. from without.
overarching ::: spanning with or like an arch; forming an arch over something. (Sri Aurobindo employs the word as a n.)
overmind ::: Sri Aurobindo: "The overmind is a sort of delegation from the supermind (this is a metaphor only) which supports the present evolutionary universe in which we live here in Matter. If supermind were to start here from the beginning as the direct creative Power, a world of the kind we see now would be impossible; it would have been full of the divine Light from the beginning, there would be no involution in the inconscience of Matter, consequently no gradual striving evolution of consciousness in Matter. A line is therefore drawn between the higher half of the universe of consciousness, parardha , and the lower half, aparardha. The higher half is constituted of Sat, Chit, Ananda, Mahas (the supramental) — the lower half of mind, life, Matter. This line is the intermediary overmind which, though luminous itself, keeps from us the full indivisible supramental Light, depends on it indeed, but in receiving it, divides, distributes, breaks it up into separated aspects, powers, multiplicities of all kinds, each of which it is possible by a further diminution of consciousness, such as we reach in Mind, to regard as the sole or the chief Truth and all the rest as subordinate or contradictory to it.” *Letters on Yoga
"The overmind is the highest of the planes below the supramental.” *Letters on Yoga
"In its nature and law the Overmind is a delegate of the Supermind Consciousness, its delegate to the Ignorance. Or we might speak of it as a protective double, a screen of dissimilar similarity through which Supermind can act indirectly on an Ignorance whose darkness could not bear or receive the direct impact of a supreme Light.” The Life Divine
"The Overmind is a principle of cosmic Truth and a vast and endless catholicity is its very spirit; its energy is an all-dynamism as well as a principle of separate dynamisms: it is a sort of inferior Supermind, — although it is concerned predominantly not with absolutes, but with what might be called the dynamic potentials or pragmatic truths of Reality, or with absolutes mainly for their power of generating pragmatic or creative values, although, too, its comprehension of things is more global than integral, since its totality is built up of global wholes or constituted by separate independent realities uniting or coalescing together, and although the essential unity is grasped by it and felt to be basic of things and pervasive in their manifestation, but no longer as in the Supermind their intimate and ever-present secret, their dominating continent, the overt constant builder of the harmonic whole of their activity and nature.” The Life Divine
"The overmind sees calmly, steadily, in great masses and large extensions of space and time and relation, globally; it creates and acts in the same way — it is the world of the great Gods, the divine Creators.” *Letters on Yoga
"The Overmind is essentially a spiritual power. Mind in it surpasses its ordinary self and rises and takes its stand on a spiritual foundation. It embraces beauty and sublimates it; it has an essential aesthesis which is not limited by rules and canons, it sees a universal and an eternal beauty while it takes up and transforms all that is limited and particular. It is besides concerned with things other than beauty or aesthetics. It is concerned especially with truth and knowledge or rather with a wisdom that exceeds what we call knowledge; its truth goes beyond truth of fact and truth of thought, even the higher thought which is the first spiritual range of the thinker. It has the truth of spiritual thought, spiritual feeling, spiritual sense and at its highest the truth that comes by the most intimate spiritual touch or by identity. Ultimately, truth and beauty come together and coincide, but in between there is a difference. Overmind in all its dealings puts truth first; it brings out the essential truth (and truths) in things and also its infinite possibilities; it brings out even the truth that lies behind falsehood and error; it brings out the truth of the Inconscient and the truth of the Superconscient and all that lies in between. When it speaks through poetry, this remains its first essential quality; a limited aesthetical artistic aim is not its purpose.” *Letters on Savitri
"In the overmind the Truth of supermind which is whole and harmonious enters into a separation into parts, many truths fronting each other and moved each to fulfil itself, to make a world of its own or else to prevail or take its share in worlds made of a combination of various separated Truths and Truth-forces.” Letters on Yoga
*Overmind"s.
oversoul ::: Sri Aurobindo: "But with the extension of our knowledge we discover what this Spirit or Oversoul is: it is ultimately our own highest deepest vastest Self, it is apparent on its summits or by reflection in ourselves as Sachchidananda creating us and the world by the power of His divine Knowledge-Will, spiritual, supramental, truth-conscious, infinite.” *The Life Divine.
pactise ::: Sri Aurobindo combines the word pact [an agreement or covenant] with ise, a noun suffix occurring in loanwords from French, indicating quality, condition, or function.
panergy ::: Sri Aurobindo: "The ‘Panergy" suggested is a self-existent total power which may carry the cosmic energies in it and is their cause but is not constituted by them.” Letters on Savitri.
peace ::: Sri Aurobindo: "Peace is the very basis of all the siddhi in the yoga . . . .” *Letters on Yoga
perfection ::: Sri Aurobindo: "Perfection in the sense in which we use it in Yoga, means a growth out of a lower undivine into a higher divine nature. In terms of knowledge it is a putting on the being of the higher self and a casting away of the darker broken lower self or a transforming of our imperfect state into the rounded luminous fullness of our real and spiritual personality. In terms of devotion and adoration it is a growing into a likeness of the nature or the law of the being of the Divine, to be united with whom we aspire, . . . .” *The Synthesis of Yoga
person ::: Sri Aurobindo: "The human birth in this world is on its spiritual side a complex of two elements, a spiritual Person and a soul of personality; the former is man"s eternal being, the latter is his cosmic and mutable being.” *The Life Divine
pilgrim ::: someone who journeys to different places in distant lands. (Sri Aurobindo often employs the word as an adjective.) pilgrim"s.
piston ::: a solid cylinder or disk that fits snugly into a hollow cylinder and moves back and forth under the pressure of a fluid (typically a hot gas formed by combustion, as in many engines), or moves or compresses a fluid, as in a pump or compressor. (Sri Aurobindo employs the word as an adjective.)
poetry ::: Sri Aurobindo: "All poetry is an inspiration, a thing breathed into the thinking organ from above; it is recorded in the mind, but is born in the higher principle of direct knowledge or ideal vision which surpasses mind. It is in reality a revelation. The prophetic or revealing power sees the substance; the inspiration perceives the right expression. Neither is manufactured; nor is poetry really a poiesis or composition, nor even a creation, but rather the revelation of something that eternally exists. The ancients knew this truth and used the same word for poet and prophet, creator and seer, sophos, vates, kavi.” Essays Human and Divine
pointillage ::: a word coined by Sri Aurobindo. The suffix age, originally in words adopted from Fr., is typically used in abstract nouns to indicate "aggregate”. Hence, pointillage indicates something made up of minute details; particularized. The root word, pointillism, refers to a method, invented by French impressionist painters, of producing luminous effects by crowding a surface with small spots of various colours, which are blended by the eye.
pour ::: Sri Aurobindo [in reference to the following lines]: ::: **Here too the gracious mighty Angel poured
power ::: Sri Aurobindo: "Power means strength and force, Shakti, which enables one to face all that can happen and to stand and overcome, also to carry out what the Divine Will proposes. It can include many things, power over men, events, circumstances, means etc. But all this not of the mental or vital kind, but by an action through unity of consciousness with the Divine and with all things and beings. It is not an individual strength depending on certain personal capacities, but the Divine Power using the individual as an instrument.” *Letters on Yoga
powers ::: Sri Aurobindo: "These are the forces and beings that are interested in maintaining the falsehoods they have created in the world of the Ignorance and in putting them forward as the Truth which men must follow. In India they are termed Asuras, Rakshasas, Pishachas (beings respectively of the mentalised vital, middle vital and lower vital planes) who are in opposition to the Gods, the Powers of Light. These too are Powers, for they too have their cosmic field in which they exercise their function and authority and some of them were once divine Powers (the former gods, purve devah , as they are called somewhere in the Mahabharata) who have fallen towards the darkness by revolt against the divine Will behind the cosmos.” Letters on Yoga
prayer ::: Sri Aurobindo: "Prayer is only a particular form given to that will, aspiration and faith. Its forms are very often crude and not only childlike, which is in itself no defect, but childish; but still it has a real power and significance. Its power and sense is to put the will, aspiration and faith of man into touch with the divine Will as that of a conscious Being with whom we can enter into conscious and living relations.” *The Synthesis of Yoga
presence ::: 1. The state or fact of being present; current existence or occurrence. 2. A divine, spiritual, or supernatural spirit or influence felt or conceived as present. 3. The immediate proximity of someone or something.
Sri Aurobindo: "It is intended by the word Presence to indicate the sense and perception of the Divine as a Being, felt as present in one"s existence and consciousness or in relation with it, without the necessity of any further qualification or description. Thus, of the ‘ineffable Presence" it can only be said that it is there and nothing more can or need be said about it, although at the same time one knows that all is there, personality and impersonality, Power and Light and Ananda and everything else, and that all these flow from that indescribable Presence. The word may be used sometimes in a less absolute sense, but that is always the fundamental significance, — the essential perception of the essential Presence supporting everything else.” *Letters on Yoga
"Beyond mind on spiritual and supramental levels dwells the Presence, the Truth, the Power, the Bliss that can alone deliver us from these illusions, display the Light of which our ideals are tarnished disguises and impose the harmony that shall at once transfigure and reconcile all the parts of our nature.” Essays Divine and Human
"But if we learn to live within, we infallibly awaken to this presence within us which is our more real self, a presence profound, calm, joyous and puissant of which the world is not the master — a presence which, if it is not the Lord Himself, is the radiation of the Lord within.” *The Life Divine
"The true soul secret in us, — subliminal, we have said, but the word is misleading, for this presence is not situated below the threshold of waking mind, but rather burns in the temple of the inmost heart behind the thick screen of an ignorant mind, life and body, not subliminal but behind the veil, — this veiled psychic entity is the flame of the Godhead always alight within us, inextinguishable even by that dense unconsciousness of any spiritual self within which obscures our outward nature. It is a flame born out of the Divine and, luminous inhabitant of the Ignorance, grows in it till it is able to turn it towards the Knowledge. It is the concealed Witness and Control, the hidden Guide, the Daemon of Socrates, the inner light or inner voice of the mystic. It is that which endures and is imperishable in us from birth to birth, untouched by death, decay or corruption, an indestructible spark of the Divine.” *The Life Divine
"If we need any personal and inner witness to this indivisible All-Consciousness behind the ignorance, — all Nature is its external proof, — we can get it with any completeness only in our deeper inner being or larger and higher spiritual state when we draw back behind the veil of our own surface ignorance and come into contact with the divine Idea and Will behind it. Then we see clearly enough that what we have done by ourselves in our ignorance was yet overseen and guided in its result by the invisible Omniscience; we discover a greater working behind our ignorant working and begin to glimpse its purpose in us: then only can we see and know what now we worship in faith, recognise wholly the pure and universal Presence, meet the Lord of all being and all Nature.” *The Life Divine
"The presence of the Spirit is there in every living being, on every level, in all things, and because it is there, the experience of Sachchidananda, of the pure spiritual existence and consciousness, of the delight of a divine presence, closeness, contact can be acquired through the mind or the heart or the life-sense or even through the physical consciousness; if the inner doors are flung sufficiently open, the light from the sanctuary can suffuse the nearest and the farthest chambers of the outer being.” *The Life Divine
"There is a secret divine Will, eternal and infinite, omniscient and omnipotent, that expresses itself in the universality and in each particular of all these apparently temporal and finite inconscient or half-conscient things. This is the Power or Presence meant by the Gita when it speaks of the Lord within the heart of all existences who turns all creatures as if mounted on a machine by the illusion of Nature.” *The Synthesis of Yoga
"For what Yoga searches after is not truth of thought alone or truth of mind alone, but the dynamic truth of a living and revealing spiritual experience. There must awake in us a constant indwelling and enveloping nearness, a vivid perception, a close feeling and communion, a concrete sense and contact of a true and infinite Presence always and everywhere. That Presence must remain with us as the living, pervading Reality in which we and all things exist and move and act, and we must feel it always and everywhere, concrete, visible, inhabiting all things; it must be patent to us as their true Self, tangible as their imperishable Essence, met by us closely as their inmost Spirit. To see, to feel, to sense, to contact in every way and not merely to conceive this Self and Spirit here in all existences and to feel with the same vividness all existences in this Self and Spirit, is the fundamental experience which must englobe all other knowledge.” *The Synthesis of Yoga
"One must have faith in the Master of our life and works, even if for a long time He conceals Himself, and then in His own right time He will reveal His Presence.” *Letters on Yoga
"They [the psychic being and the Divine Presence in the heart] are quite different things. The psychic being is one"s own individual soul-being. It is not the Divine, though it has come from the Divine and develops towards the Divine.” *Letters on Yoga
"For it is quietness and inwardness that enable one to feel the Presence.” *Letters on Yoga
"Beyond mind on spiritual and supramental levels dwells the Presence, the Truth, the Power, the Bliss that can alone deliver us from these illusions, display the Light of which our ideals are tarnished disguises and impose the harmony that shall at once transfigure and reconcile all the parts of our nature.” *Essays Divine and Human
The Mother: "For, in human beings, here is a presence, the most marvellous Presence on earth, and except in a few very rare cases which I need not mention here, this presence lies asleep in the heart — not in the physical heart but the psychic centre — of all beings. And when this Splendour is manifested with enough purity, it will awaken in all beings the echo of his Presence.” Words of the Mother, MCW, Vol. 15.
prophet ::: 1. A person who speaks by divine inspiration or as the interpreter through whom the will of a god is expressed. 2. A person who predicts the future. prophet"s, prophets. (Sri Aurobindo often employs the word as an adjective.) prophet-passion, prophet-speech.
psyche ::: Sri Aurobindo: ". . . that spark of the Divine which is the true psyche.” *The Synthesis of Yoga
pupilled ::: became like the pupil of an eye. (Sri Aurobindo employs the word as a v.)
purity ::: Sri Aurobindo: "It [purity] is more a condition than a substance. Peace helps to purity — since in peace disturbing influences cease and the essence of purity is to respond only to the Divine Influence and not to have an affinity with other movements.” *Letters on Yoga
purpose ::: the object toward which one strives or for which something exists; an aim or a goal. Purpose, purposes. ::: Sri Aurobindo: "Purpose means the intention, the object in view towards which the Divine is working.” *The Mother
python ::: any of various nonvenomous snakes of the family Pythonidae, that coil around and suffocate their prey. Also fig. (Sri Aurobindo employs the word as an adj.)
quality ::: Sri Aurobindo: "A quality is the character of a power of conscious being; or we may say that the consciousness of being expressing what is in it makes the power it brings out recognisable by a native stamp on it which we call quality or character.” The Life Divine
radha ::: "In Hindu religion, the chief of the Gopis or milkmaids, the favourite of Krishna while he lived among the cowherds in Vrindavana.” *Glossary and Index of Proper Names in Sri Aurobindo"s Works.
real, the ::: Sri Aurobindo: " From our ascending point of view we may say that the Real is behind all that exists; it expresses itself intermediately in an Ideal which is a harmonised truth of itself; the Ideal throws out a phenomenal reality of variable conscious-being which, inevitably drawn towards its own essential Reality, tries at last to recover it entirely whether by a violent leap or normally through the Ideal which put it forth. It is this that explains the imperfect reality of human existence as seen by the Mind, the instinctive aspiration in the mental being towards a perfectibility ever beyond itself, towards the concealed harmony of the Ideal, and the supreme surge of the spirit beyond the ideal to the transcendental.” *The Life Divine
refugee ::: one who flees in search of refuge, as in times of war, political oppression, or religious persecution. Also fig. (Sri Aurobindo also employs the word as an adj.)
religion ::: Sri Aurobindo: "There is no word so plastic and uncertain in its meaning as the word religion. The word is European and, therefore, it is as well to know first what the Europeans mean by it. In this matter we find them, — when they can be got to think clearly on the matter at all, which is itself unusual, — divided in opinion. Sometimes they use it as equivalent to a set of beliefs, sometimes as equivalent to morality coupled with a belief in God, sometimes as equivalent to a set of pietistic actions and emotions. Faith, works and pious observances, these are the three recognised elements of European religion . . . . ::: Religion in India is a still more plastic term and may mean anything from the heights of Yoga to strangling your fellowman and relieving him of the worldly goods he may happen to be carrying with him. It would therefore take too long to enumerate everything that can be included in Indian religion. Briefly, however, it is Dharma or living religiously, the whole life being governed by religion.” *From an unpublished essay
resiled ::: Sri Aurobindo: "It is a perfectly good English word, meaning originally to leap back, rebound (like an elastic) — so to draw back from, recoil, retreat (in military language it means to fall back from a position gained or to one"s original position): but it is specially used for withdrawing from a contract, agreement, previous statement.” Letters on Savitri.
rhapsodist ::: one who recited epic and other poetry, especially professionally, in ancient Greece. (Sri Aurobindo employs the word as an adj.)
rhythm ::: 1. Procedure marked by the regular recurrence of particular elements, phases, etc.; flow, pulse, cadence. 2. Regular recurrence of elements in a system of motion. 3. Music. The pattern of regular or irregular pulses caused in music by the occurrence of strong and weak melodic and harmonic beats. 4. Measured movement, as in dancing. 5. Physiol. The regular recurrence of an action of function, as of the beat of the heart. 6. The arrangement of words into a more or less regular sequence of stressed and unstressed or long and short syllables. 7. Pros. Metrical or rhythmical form; metre; a particular kind of metrical form or metrical movement. rhythms, rhythm-beats, fire-rhythm, jewel-rhythm, world-rhythms. (Sri Aurobindo also employs rhythms as a v., rhythmed as a v. and an adj., and rhythming as a v. and an adj.)
rishi ("s) ::: Sri Aurobindo: "The spiritual man who can guide human life towards its perfection is typified in the ancient Indian idea of the Rishi, one who has lived fully the life of man and found the word of the supra-intellectual, supramental, spiritual truth.” *Social and Political Thought
rose ::: Sri Aurobindo: "The rose is among the first of flowers because of the richness of its colour, the intensity of sweetness of its scent and the grace and magnificence of its form.”
satyavan ::: "Son of King Dyumatsena; the tale of Satyavan and Savitri is told in the Mahabharata as a story of conjugal love conquering death.” *Glossary and Index of Proper Names in Sri Aurobindo"s Works
saviour ::: 1. One who or that which delivers or rescues from peril. (Sri Aurobindo employs the word as an adjective.) Saviour"s. 2. One who saves from sin and perdition; as God or Christ.
savitri ::: "In the Mahabharata, the heroine of the tale of Satyavan and Savitri; . . . . She was the daughter of King Ashwapati, and lover of Satyavan, whom she married although she was warned by Narada that he had only one year to live. On the fatal day, when Yama carried off Satyavan"s spirit, she followed him with unswerving devotion. Ultimately Yama was constrained to restore her husband to life.” *Glossary and Index of Proper Names in Sri Aurobindo"s Works
Sri Aurobindo: "Savitri is the Divine Word, daughter of the Sun, goddess of the supreme Truth who comes down and is born to save; . . . .” (Author"s note at beginning of Savitri.)
"Savitri is represented in the poem as an incarnation of the Divine Mother . . . .” Letters on Savitri
The Mother: "Savitri [the poem] is a mantra for the transformation of the world.” Spoken to Udar
scholiast ::: one of the ancient commentators who annotated or wrote explanatory notes on classical authors. (Sri Aurobindo employs the word as an adjective.)
science ::: Sri Aurobindo: "The beginning of Science is the examination of the truths of the world-force that underlie its apparent workings such as our senses represent them to be; . . .” *The Synthesis of Yoga
scrawl ::: something written or drawn in a sprawling, awkward manner; a careless sketch. (Sri Aurobindo employs the word as an adj.)
seed-sounds ::: Sri Aurobindo: "My researches first convinced me that words, like plants, like animals, are in no sense artificial products, but growths, — living growths of sound with certain seed-sounds as their basis. Out of these seed-sounds develop a small number of primitive root-words with an immense progeny which have their successive generations and arrange themselves in tribes, clans, families, selective groups each having a common stock and a common psychological history. For the factor which presided over the development of language was the association, by the nervous mind of primitive man, of certain general significances or rather of certain general utilities and sense-values with articulate sounds. The process of this association was also in no sense artificial but natural, governed by simple and definite psychological laws.” *The Secret of the Veda
segment ::: any of the parts into which something can be divided. (Sri Aurobindo employs the word as an adj.)
self ::: Sri Aurobindo: "The Self is our self-existent being.” *Essays on the Gita
self-knowledge ::: knowing of oneself, without help from another.
Sri Aurobindo: The possibility of a cosmic consciousness in humanity is coming slowly to be admitted in modern Psychology, like the possibility of more elastic instruments of knowledge, although still classified, even when its value and power are admitted, as a hallucination. In the psychology of the East it has always been recognised as a reality and the aim of our subjective progress. The essence of the passage over to this goal is the exceeding of the limits imposed on us by the ego-sense and at least a partaking, at most an identification with the self-knowledge which broods secret in all life and in all that seems to us inanimate. *The Life Divine
"Therefore the only final goal possible is the emergence of the infinite consciousness in the individual; it is his recovery of the truth of himself by self-knowledge and by self-realisation, the truth of the Infinite in being, the Infinite in consciousness, the Infinite in delight repossessed as his own Self and Reality of which the finite is only a mask and an instrument for various expression.” The Life Divine
"The Truth-Consciousness is everywhere present in the universe as an ordering self-knowledge by which the One manifests the harmonies of its infinite potential multiplicity.” The Life Divine
sentinel ::: 1. A tower used by the military to watch for the enemy and defend a camp, etc. 2. A person or thing that watches or stands as if watching. 3. A soldier stationed as a guard to challenge all comers and prevent a surprise attack; a sentry. (Sri Aurobindo often employs the word as an adjective.) sentinels.
seraph ::: a member of the highest order of angels, often represented as a child"s head with wings above, below, and on each side. (Sri Aurobindo also employs the word as an adj.) seraph"s, seraph-winged.
seraphim ::: "Hybrid celestial beings [including Cherubim] with human, animal, or birdlike characteristics that are depicted in Jewish, Christian and Islamic literature. They act as throne bearers or throne guardians of the deity. In later theology Cherubim is an angel of the second order, and Seraphim of the first. They correspond, according to Sri Aurobindo, to the Gandharvas and Venas of India tradition. (Enc. Br.)” Glossary and Index of Proper Names in Sri Aurobindo"s Works
seried ::: a word coined by Sri Aurobindo from series and used as an adj.
serpent ::: a snake. Serpent, serpents, serpent-force, serpent-watched. (Sri Aurobindo most often employs the word as an adj.)
shadow ::: n. 1. A dark figure or image cast on the ground or some surface by a body intercepting light. 2. Shade or comparative darkness, as in an area. 3. Darkness that is caused by the interception of light. 4. A phantom; a ghost. 5. An obscure indication; a symbol, type; a prefiguration, foreshadowing. 6. A hint or faint, indistinct image or idea; intimation. 7. A mere semblance. 8. A mirrored image or reflection. 9. Shelter; protection. 10. A dominant or pervasive threat, influence, or atmosphere, esp. one causing gloom, fear, doubt, or the like. Shadow, shadow"s, shadows. v. 11. To represent faintly, prophetically; to indicate obscurely or in slight outline; to symbolize, typify, prefigure. (Often followed by forth.) shadowed. (Sri Aurobindo also employs the word as an adj.) shadowlike, shadow-hung, shadow-self, shadow-soul, shadow-Sphinx.
shalwa ::: "In the Mahabarata, name of a country in western India; also the name of its king or its people.” (Dow.) Glossary and Index of Proper Names in Sri Aurobindo"s Works
shepherd ::: n. 1. In combination, denoting a thing such as is used by or is characteristic of shepherds, as a shepherd"s staff. shepherd"s. 2. One who protects, guides, or watches over a person or group of people. Fig. a spiritual guardian. (Sri Aurobindo employs the word in this sense as an adj.) v. 3. To tend, watch over carefully, guard or guide as a shepherd does his sheep. shepherds.
shiva ::: "The ‘auspicious one"; a name of the third deity of the Hindu Trinity; . . . represented mostly as ‘the pure and white, the ascetic, the still, contemplative Yogin". The name Shiva is not found in the Vedas; however, the name Rudra occurs both in the singular and the plural. This Rudra of the Vedas developed in the course of time into Shiva, considered in the Puranic tradition mainly as the destroying or dissolving Power. He has a third eye in the middle of the forehead, a fiery glance from which once reduced Kamadeva to ashes. In his creative aspect he is represented as a Linga (phallus), symbolising the male procreative energy in nature. It is under the form of the Linga that Shiva is mostly worshipped. His abode is on Mt. Kailash, Parvati is his spouse and the Trisula (the trident) his weapon.” *Glossary and Index of Proper Names in Sri Aurobindo"s Works
silence ::: Sri Aurobindo: "Silence is a state in which either there is no movement of the mind or vital or else a great stillness which no surface movement can pierce or alter.” *Letters on Yoga
siren ::: classical Mythol. One of several fabulous sea nymphs, part woman, part bird, who were supposed to lure sailors to destruction by their enchanting singing. Fig. One who, or that which, sings sweetly, charms, allures, or deceives, like the Sirens. (Sri Aurobindo uses the word in its adjectival sense: Seductive, tempting.)
sleep ::: Sri Aurobindo: "Sleep like trance opens the gate of the subliminal to us; for in sleep, as in trance, we retire behind the veil of the limited waking personality and it is behind this veil that the subliminal has its existence.” The Life Divine
slumber ::: 1. Sleep. often poet. **2. A natural and periodic state of rest during which consciousness of the world is suspended. 3. Fig. A dormant or quiescent state. slumber"s. v. 4. To pass time in sleep or drowse. 5. To be in a state of inactivity, negligence, or dormancy. slumbers, slumbered.* (Sri Aurobindo also employs the word as an adj.*)
snake ::: Sri Aurobindo: "The snake indicates some kind of energy always — oftener bad, but it also can indicate some luminous or divine energy.” *Letters on Yoga
soft ::: 1. Mild and pleasant; in a relaxed manner. 2. Smooth and agreeable to the touch; not rough or coarse. 3. Not hard or sharp. 4. Mild and pleasant weather. 5. Not loud, harsh, or irritating to the ear; melodious. 6. Of a gentle disposition; tender. 7. Not burdensome or demanding; borne or done easily and without hardship. 8. Of words, speech, etc.: Smooth, soothing; expressive of what is tender or peaceful. (Sri Aurobindo also employs the word as an adv.: Gently, carefully, tenderly; in such a manner as to avoid causing pain or injury; without force or violence; with gentle action.) soft-winged.
somnambulist ::: n. 1. A person who walks in his/her sleep. (Sri Aurobindo also employs the word as an adj.) 2. Pertaining to somnambulism, i.e. walking during sleep.)
songster ::: a song-bird. (Sri Aurobindo employs the word as an adjective.)
soul ::: Sri Aurobindo: "The word ‘soul", as also the word ‘psychic", is used very vaguely and in many different senses in the English language. More often than not, in ordinary parlance, no clear distinction is made between mind and soul and often there is an even more serious confusion, for the vital being of desire — the false soul or desire-soul — is intended by the words ‘soul" and ‘psychic" and not the true soul, the psychic being.” *Letters on Yoga
"The word soul is very vaguely used in English — as it often refers to the whole non-physical consciousness including even the vital with all its desires and passions. That was why the word psychic being has to be used so as to distinguish this divine portion from the instrumental parts of the nature.” *Letters on Yoga
"The word soul has various meanings according to the context; it may mean the Purusha supporting the formation of Prakriti, which we call a being, though the proper word would be rather a becoming; it may mean, on the other hand, specifically the psychic being in an evolutionary creature like man; it may mean the spark of the Divine which has been put into Matter by the descent of the Divine into the material world and which upholds all evolving formations here.” *Letters on Yoga
"A distinction has to be made between the soul in its essence and the psychic being. Behind each and all there is the soul which is the spark of the Divine — none could exist without that. But it is quite possible to have a vital and physical being supported by such a soul essence but without a clearly evolved psychic being behind it.” *Letters on Yoga
"The soul and the psychic being are practically the same, except that even in things which have not developed a psychic being, there is still a spark of the Divine which can be called the soul. The psychic being is called in Sanskrit the Purusha in the heart or the Chaitya Purusha. (The psychic being is the soul developing in the evolution.)” *Letters on Yoga
"The soul or spark is there before the development of an organised vital and mind. The soul is something of the Divine that descends into the evolution as a divine Principle within it to support the evolution of the individual out of the Ignorance into the Light. It develops in the course of the evolution a psychic individual or soul individuality which grows from life to life, using the evolving mind, vital and body as its instruments. It is the soul that is immortal while the rest disintegrates; it passes from life to life carrying its experience in essence and the continuity of the evolution of the individual.” *Letters on Yoga
". . . for the soul is seated within and impervious to the shocks of external events. . . .” *Essays on the Gita
". . . the soul is at first but a spark and then a little flame of godhead burning in the midst of a great darkness; for the most part it is veiled in its inner sanctum and to reveal itself it has to call on the mind, the life-force and the physical consciousness and persuade them, as best they can, to express it; ordinarily, it succeeds at most in suffusing their outwardness with its inner light and modifying with its purifying fineness their dark obscurities or their coarser mixture. Even when there is a formed psychic being able to express itself with some directness in life, it is still in all but a few a smaller portion of the being — ‘no bigger in the mass of the body than the thumb of a man" was the image used by the ancient seers — and it is not always able to prevail against the obscurity or ignorant smallness of the physical consciousness, the mistaken surenesses of the mind or the arrogance and vehemence of the vital nature.” *The Synthesis of Yoga
". . . the soul is an eternal portion of the Supreme and not a fraction of Nature.” The Life Divine
"The true soul secret in us, — subliminal, we have said, but the word is misleading, for this presence is not situated below the threshold of waking mind, but rather burns in the temple of the inmost heart behind the thick screen of an ignorant mind, life and body, not subliminal but behind the veil, — this veiled psychic entity is the flame of the Godhead always alight within us, inextinguishable even by that dense unconsciousness of any spiritual self within which obscures our outward nature. It is a flame born out of the Divine and, luminous inhabitant of the Ignorance, grows in it till it is able to turn it towards the Knowledge. It is the concealed Witness and Control, the hidden Guide, the Daemon of Socrates, the inner light or inner voice of the mystic. It is that which endures and is imperishable in us from birth to birth, untouched by death, decay or corruption, an indestructible spark of the Divine.” The Life Divine
*Soul, soul"s, Soul"s, souls, soulless, soul-bridals, soul-change, soul-force, Soul-Forces, soul-ground, soul-joy, soul-nature, soul-range, soul-ray, soul-scapes, soul-scene, soul-sense, soul-severance, soul-sight, soul-slaying, soul-space,, soul-spaces, soul-strength, soul-stuff, soul-truth, soul-vision, soul-wings, world-soul, World-Soul.
Space. Sri Aurobindo: "It is possible in pure mentality to disregard the movement of event and the disposition of substance and realise the pure movement of Conscious-Force which constitutes Space and Time; these two are then merely two aspects of the universal force of Consciousness which in their intertwined interaction comprehend the warp and woof of its action upon itself. And to a consciousness higher than Mind which should regard our past, present and future in one view, containing and not contained in them, not situated at a particular moment of Time for its point of prospection, Time might well offer itself as an eternal present. And to the same consciousness not situated at any particular point of Space, but containing all points and regions in itself, Space also might well offer itself as a subjective and indivisible extension, — no less subjective than Time.” The Life Divine
spectator ::: 1. A person viewing anything; onlooker; observer. 2. An observer or an event. spectators. (Sri Aurobindo also employs the word as an adj.)
spirit of Delight ::: Sri Aurobindo: " Now, that a conscious Infinite is there in physical Nature, we are assured by every sign, though it is a consciousness not made or limited like ours. All her constructions and motions are those of an illimitable intuitive wisdom too great and spontaneous and mysteriously self-effective to be described as an intelligence, of a Power and Will working for Time in eternity with an inevitable and forecasting movement in each of its steps, even in those steps that in their outward or superficial impetus seem to us inconscient. And as there is in her this greater consciousness and greater power, so too there is an illimitable spirit of harmony and beauty in her constructions that never fails her, though its works are not limited by our aesthetic canons. An infinite hedonism too is there, an illimitable spirit of delight, of which we become aware when we enter into impersonal unity with her; and even as that in her which is terrible is a part of her beauty, that in her which is dangerous, cruel, destructive is a part of her delight, her universal Ananda. Essays in Philosophy and Yoga
stable ::: 1. Resistant to change of position or condition; not easily moved or disturbed 2. Able or likely to continue or last; firmly established; enduring or permanent. (Sri Aurobindo also employs the word as a n.) stable-seeming, Ever-stable"s.
stars ::: Sri Aurobindo: "But it does not follow that the stars rule our destiny; the stars merely record a destiny that has been already formed, they are a hieroglyph, not a Force, — or if their action constitutes a force, it is a transmitting energy, not an originating Power. Someone is there who has determined or something is there which is Fate, let us say; the stars are only indicators.” Letters on Yoga
startled ::: frightened; surprised greatly; shocked. (Sri Aurobindo also employs the word as an adj.)
statuesque ::: like or suggesting a statue, as in massive or majestic dignity, grace, or beauty. statuesques. (Sri Aurobindo employs the word as a v.)
student ::: one who studies, investigates, or examines thoughtfully. (Sri Aurobindo also employs the word as an adj.)
subconscience ::: Sri Aurobindo: "Matter, the medium of all this evolution, is seemingly inconscient and inanimate; but it so appears to us only because we are unable to sense consciousness outside a certain limited range, a fixed scale or gamut to which we have access. Below us there are lower ranges to which we are insensible and these we call subconscience or inconscience. Above us are higher ranges which are to our inferior nature an unseizable superconscience.” Essays Divine and Human
subconscient ::: Sri Aurobindo: "In our yoga we mean by the subconscient that quite submerged part of our being in which there is no wakingly conscious and coherent thought, will or feeling or organised reaction, but which yet receives obscurely the impressions of all things and stores them up in itself and from it too all sorts of stimuli, of persistent habitual movements, crudely repeated or disguised in strange forms can surge up into dream or into the waking nature. No, subliminal is a general term used for all parts of the being which are not on the waking surface. Subconscient is very often used in the same sense by European psychologists because they do not know the difference. But when I use the word, I mean always what is below the ordinary physical consciousness, not what is behind it. The inner mental, vital, physical, the psychic are not subconscious in this sense, but they can be spoken of as subliminal.” *The Synthesis of Yoga.
"The subconscient is a concealed and unexpressed inarticulate consciousness which works below all our conscious physical activities. Just as what we call the superconscient is really a higher consciousness above from which things descend into the being, so the subconscient is below the body-consciousness and things come up into the physical, the vital and the mind-nature from there.
Just as the higher consciousness is superconscient to us and supports all our spiritual possibilities and nature, so the subconscient is the basis of our material being and supports all that comes up in the physical nature.” Letters on Yoga
"That part of us which we can strictly call subconscient because it is below the level of mind and conscious life, inferior and obscure, covers the purely physical and vital elements of our constitution of bodily being, unmentalised, unobserved by the mind, uncontrolled by it in their action. It can be held to include the dumb occult consciousness, dynamic but not sensed by us, which operates in the cells and nerves and all the corporeal stuff and adjusts their life process and automatic responses. It covers also those lowest functionings of submerged sense-mind which are more operative in the animal and in plant life.” *The Life Divine
"The subconscient is a thing of habits and memories and repeats persistently or whenever it can old suppressed reactions, reflexes, mental, vital or physical responses. It must be trained by a still more persistent insistence of the higher parts of the being to give up its old responses and take on the new and true ones.” Letters on Yoga
"About the subconscient — it is the sub-mental base of the being and is made up of impressions, instincts, habitual movements that are stored there. Whatever movement is impressed in it, it keeps. If one impresses the right movement in it, it will keep and send up that. That is why it has to be cleared of old movements before there can be a permanent and total change in the nature. When the higher consciousness is once established in the waking parts, it goes down into the subconscient and changes that also, makes a bedrock of itself there also.” Letters on Yoga
"The sub-conscious is the evolutionary basis in us, it is not the whole of our hidden nature, nor is it the whole origin of what we are. But things can rise from the subconscient and take shape in the conscious parts and much of our smaller vital and physical instincts, movements, habits, character-forms has this source.” Letters on Yoga
"The subconscient is the support of habitual action — it can support good habits as well as bad.” Letters on Yoga
"For the subconscient is the Inconscient in the process of becoming conscious; it is a support and even a root of our inferior parts of being and their movements.” The Life Divine *subconscient"s.
subconscious ::: not wholly conscious; partially or imperfectly conscious; existing or operating in the mind beneath or beyond consciousness.
Sri Aurobindo: "The subconscious in us is the extreme border of our secret inner existence where it meets the Inconscient, it is a degree of our being in which the Inconscient struggles into a half consciousness. . . .” The Life Divine
substratum ::: 1. A foundation or groundwork. (of something material or immaterial). 2. That which is spread or laid under something else; a stratum or layer lying under another. (Sri Aurobindo employs the word as an adj.)
subtle body ::: Sri Aurobindo: "The terminology of Yoga recognises besides the status of our physical and vital being, termed the gross body and doubly composed of the food sheath and the vital vehicle, besides the status of our mental being, termed the subtle body and singly composed of the mind sheath or mental vehicle, a third, supreme and divine status of supra-mental being, termed the causal body and composed of a fourth and a fifth vehicle which are described as those of knowledge and bliss.” The Synthesis of Yoga
subtle images ::: Sri Aurobindo: "Subtle images can be images of all things in all worlds.” *Letters on Yoga
"These are not mental images. There is an inner vision that opens when one does sadhana and all sorts of images rise before it or pass. Their coming does not depend upon your thought or will; it is real and automatic. Just as your physical eyes see things in the physical world, so the inner eyes see things and images that belong to the other worlds and subtle images of things of this physical world also.” Letters on Yoga
subtle Matter ::: Sri Aurobindo: "Much more than half our thoughts and feelings are not our own in the sense that they take form out of ourselves; of hardly anything can it be said that it is truly original to our nature. A large part comes to us from others or from the environment, whether as raw material or as manufactured imports; but still more largely they come from universal Nature here or from other worlds and planes and their beings and powers and influences; for we are overtopped and environed by other planes of consciousness, mind planes, life planes, subtle matter planes, from which our life and action here are fed, or fed on, pressed, dominated, made use of for the manifestation of their forms and forces.” *The Synthesis of Yoga
"Mind therefore is held by the Hindus to be a species of subtle matter in which ideas are waves or ripples, and it is not limited by the physical body which it uses as an instrument.” Essays in Philosophy and Yoga
"All that manifested from the Eternal has already been arranged in worlds or planes of its own nature, planes of subtle Matter, planes of Life, planes of Mind, planes of Supermind, planes of the triune luminous Infinite. But these worlds or planes are not evolutionary but typal. A typal world is one in which some ruling principle manifests itself in its free and full capacity and energy and form are plastic and subservient to its purpose. Its expressions are therefore automatic and satisfying and do not need to evolve; they stand so long as need be and do not need to be born, develop, decline and disintegrate.” Essays Divine and Human*
subtle vision ("s) ::: Sri Aurobindo: " This power of vision is sometimes inborn and habitual even without any effort of development, sometimes it wakes up of itself and becomes abundant or needs only a little practice to develop; it is not necessarily a sign of spiritual attainment, but usually when by practice of yoga one begins to go inside or live within, the power of subtle vision awakes to a greater or less extent; . . . .”*Letters on Yoga
"It is not necessary to have the mind quiet in order to see the lights — that depends only on the opening of the subtle vision in the centre which is in the forehead between the eyebrows. Many people get that as soon as they start sadhana. It can even be developed by effort and concentration without sadhana by some who have it to a small extent as an inborn faculty.” Letters on Yoga
"When the centres begin to open, inner experiences such as the seeing of light or images through the subtle vision in the forehead centre or psychic experiences and perceptions in the heart, become frequent — gradually one becomes aware of one"s inner being as separate from the outer, and what can be called a yogic consciousness with all its deeper movements develops in the place of the ordinary superficial mental and vital movements.” Letters on Yoga
summit ::: 1. The highest point or part, as of a hill, a line of travel, or any object; top; apex. 2. The highest state or degree; acme; zenith. 3. The highest point of attainment or aspiration. summits, summit-glories, crypt-summit, seer-summit. (Sri Aurobindo also employs the word as an adj.)
sun ::: Sri Aurobindo: "The sun is the symbol of the concentrated light of Truth.” *Letters on Yoga
suntracks ::: a word coined by Sri Aurobindo. Lines of travel, passage, or motion; the actual courses or routes followed (which need not be any beaten or visible path, or leave any traces, as the paths of ships, birds in the air, comets, etc.).
superconscience ::: Sri Aurobindo: "But a third power or possibility of the Infinite Consciousness can be admitted, its power of self-absorption, of plunging into itself, into a state in which self-awareness exists but not as knowledge and not as all-knowledge; the all would then be involved in pure self-awareness, and knowledge and the inner consciousness itself would be lost in pure being. This is, luminously, the state which we call the Superconscience in an absolute sense, — although most of what we call superconscient is in reality not that but only a higher conscient, something that is conscious to itself and only superconscious to our own limited level of awareness.” The Life Divine
superconscient ::: Sri Aurobindo: ". . . the superconscient is consciousness taken up into an absolute of being.” The Life Divine
superlife ::: a word coined by Sri Aurobindo. super. A prefix occurring originally in loanwords from Latin with the basic meaning "above, beyond.” An individual, thing, or property that exceeds customary norms or levels.
supermind ::: Sri Aurobindo: "The Supermind is the total Truth-Consciousness; the Overmind draws down the truths separately and gives them a separate activity — e.g. in the Supermind the Divine Peace and Power, Knowledge and Will are one. In the Overmind each of these becomes a separate aspect which can exist or act on its own lines apart from the others.
"The earth is a conscious being and the world is only the form it takes to manifest.” Sri Aurobindo to Dilip - Volume 1*
The Ineffable: *Sri Aurobindo: "It is this essential indeterminability of the Absolute that translates itself into our consciousness through the fundamental negating positives of our spiritual experience, the immobile immutable Self, the Nirguna Brahman, the Eternal without qualities, the pure featureless One Existence, the Impersonal, the Silence void of activities, the Non-being, the Ineffable and the Unknowable. On the other side it is the essence and source of all determinations, and this dynamic essentiality manifests to us through the fundamental affirming positives in which the Absolute equally meets us; for it is the Self that becomes all things, the Saguna Brahman, the Eternal with infinite qualities, the One who is the Many, the infinite Person who is the source and foundation of all persons and personalities, the Lord of creation, the Word, the Master of all works and action; it is that which being known all is known: these affirmatives correspond to those negatives. For it is not possible in a supramental cognition to split asunder the two sides of the One Existence, — even to speak of them as sides is excessive, for they are in each other, their co-existence or one-existence is eternal and their powers sustaining each other found the self-manifestation of the Infinite.” The Life Divine
The Word has its seed-sounds – suggesting the eternal syllable of the Veda, AUM. ::: Sri Aurobindo - A note on the Chhandogya Upanishad *
"Vamana, the Dwarf, in Hindu mythology, one of the ten incarnations of Vishnu, born as a son of Kashyapa and Aditi. The titan King Bali had by his austerities acquired dominion of all the three worlds. To remedy this, Vishnu came to him in the form of a dwarf and begged of him as much land as he could step over in three paces. Bali complied. In two strides the dwarf covered heaven and earth, and with the third step, on Bali"s head, pushed him down to Patala, the infernal regions.” Glossary and Index of Proper Names in Sri Aurobindo"s Works
KEYS (10k)
538 Sri Ramana Maharshi
531 Sri Aurobindo
280 Sri Ramakrishna
57 Sri Ramana Maharshi
24 Sri Nisargadatta Maharaj
23 Sri Sarada Devi
10 Sri Ramakrishna
8 The Mother
4 SONG from GOSPEL OF SRI RAMAKRISHNA
3 Sri Nisargadatta
3 SRI ANANDAMAYI MA
2 Sri Chinmoy
2 Sri Aurobindo
1 THE GOSPEL OF SRI RAMAKRISHNA
1 Swami Saradananda
1 SWAMI PREMANANDA
1 Sri Swami Sivananda
1 Sri Sri Ravi Shankar
1 Sri Ramakrishsa
1 Sri Nisargadatta Maharaj Maharaj
1 Sri Gawn Tu Fahr
1 Sri Anandamayi Ma
1 SRI ADI SHANKARACHARYA
1 Holy Mother Sri Sarada Devi
1 Hasan al Basri]
1 Daniel Albuquerque
1 A B Purani
1 02.14 - The World-Soul
NEW FULL DB (2.4M)
587 Sri Ramana Maharshi
336 Sri Aurobindo
176 Sri Chinmoy
107 Sri Ramakrishna
92 Sri Sri Ravi Shankar
70 Sri Nisargadatta Maharaj
29 Ambarish Srivastava
17 Sri M
15 Rabia Basri
8 Taslima Nasrin
7 Ziad Masri
6 Neil Pasricha
5 The Mother
3 Sri Ramana Maharishi
3 Nilakanta Sri Ram
3 Dharamvir Bharati
2 Sri Yukteswar Giri
2 Sri Rahayu Mohd Yusop
2 Holy Mother Sri Sarada Devi
2 Dhul Nun al Misri
1:Will the mind find itself? ~ Sri Ramana Maharshi, #KEYS
2:As you are, so is the world. ~ Sri Ramana Maharshi, #KEYS
3:Whether I live or die, I am always ~ Sri Aurobindo, #KEYS
4:The mind cannot seek the mind. ~ Sri Ramana Maharshi, #KEYS
5:You are conscious. Hold on to it. ~ Sri Nisargadatta, #KEYS
6:~ Swami Saradananda, Sri Ramakrishna and His Divine Play #KEYS
7:in unbroken consciousness and bliss. ~ Sri Ramana Maharshi, #KEYS
8:When ego ends, Grace fills all space. ~ Sri Ramana Maharshi, #KEYS
9:How can Syama stay away? . . ~ Sri Ramakrishna, THE GOSPEL OF SRI RAMAKRISHNA, #KEYS
10:True Silence is really endless speech. ~ Sri Ramana Maharshi, #KEYS
11:02.14 - The World-Soul, #KEYS
12:Beings all over the universe are My children. ~ Sri Sarada Devi, #KEYS
13:Enough! ~ Sri Ramana Maharshi, #KEYS
14:Give up differentiation. All is one only. ~ Sri Ramana Maharshi, #KEYS
15:What is called the world is only thought. ~ Sri Ramana Maharshi, #KEYS
16:Mind creates the abyss, the heart crosses it. ~ Sri Nisargadatta, #KEYS
17:When the flower blooms, the bees come uninvited. ~ Sri Ramakrishna #KEYS
18:Who Am I? ~ Sri Ramana Maharshi, #KEYS
19:How can Syama stay away? . . ~ SONG from GOSPEL OF SRI RAMAKRISHNA, #KEYS
20:Suffering ceases when individuality is lost. ~ Sri Ramana Maharshi, #KEYS
21:Turn inward. ~ Sri Ramana Maharshi, #KEYS
22:I have one word for all aspirants 'Meditate'.
~ Sri Swami Sivananda,#KEYS
23:All are seeing God always. But they do not know. ~ Sri Ramana Maharshi, #KEYS
24:Time is only an idea. There is only the Reality. ~ Sri Ramana Maharshi, #KEYS
25:It is as it is. ~ Sri Ramana Maharshi, #KEYS
26:Be what you are. ~ Sri Ramana Maharshi, #KEYS
27:Grace always is. ~ Sri Ramana Maharshi, #KEYS
28:The Self is all. ~ Sri Ramana Maharshi, #KEYS
29:The solution to your problem is to see who has it. ~ Sri Ramana Maharshi, #KEYS
30:What is, is God. ~ Sri Ramana Maharshi, #KEYS
31:Sat is within us. ~ Sri Ramana Maharshi, #KEYS
32:There is no mind. ~ Sri Ramana Maharshi, #KEYS
33:God is within you. ~ Sri Ramana Maharshi, #KEYS
34:Our essential nature is happiness. ~ Sri Ramana Maharshi #KEYS
35:To me He is the anguish of my heart. ~ SONG from GOSPEL OF SRI RAMAKRISHNA, #KEYS
36:Are you not the Self? Why trouble about other matters? ~ Sri Ramana Maharshi, #KEYS
37:Bliss is within you. ~ Sri Ramana Maharshi, #KEYS
38:Why does God allow evil in the world? To thicken the plot. ~ Sri Ramakrishna, #KEYS
39:Act but do not react. ~ Sri Ramana Maharshi, #KEYS
40:Go to the root of it. ~ Sri Ramana Maharshi, #KEYS
41:I AM THAT
~ Sri Nisargadatta Maharaj,#KEYS
42:Only the silence of the heart can cure the illness of the mind. ~ Sri Chinmoy, #KEYS
43:Truth does not waver. ~ Sri Ramana Maharshi, #KEYS
44:You are always Bliss. ~ Sri Ramana Maharshi, #KEYS
45:I have no disciple. I am the servant of the servant of Rama. ~ Sri Ramakrishna, #KEYS
46:If one has faith one has nothing to fear. ~ SONG from GOSPEL OF SRI RAMAKRISHNA, #KEYS
47:Doubts will cease only when the non-self is put an end to. ~ Sri Ramana Maharshi, #KEYS
48:Grace is always present. ~ Sri Ramana Maharshi, #KEYS
49:I see what need be seen. ~ Sri Ramana Maharshi, #KEYS
50:Seek the real, the Self. ~ Sri Ramana Maharshi, #KEYS
51:The Self is the Heart. The Heart is self-luminous. ~ Sri Ramana Maharshi #KEYS
52:To see God is to be God. ~ Sri Ramana Maharshi, #KEYS
53:You are already perfect. ~ Sri Ramana Maharshi, #KEYS
54:Do not forget the Mother's name. ~ Sri Ramakrishna, The Gospel of Sri Ramakrishna, #KEYS
55:Mind and matter co-exist. ~ Sri Ramana Maharshi, #KEYS
56:That which is, always is. ~ Sri Ramana Maharshi, #KEYS
57:The process that goes on inside you is not apparent to you. ~ Sri Ramana Maharshi, #KEYS
58:There is no then, no now. ~ Sri Ramana Maharshi, #KEYS
59:There is nothing to fear. The Master will lead you by the hand. ~ Sri Sarada Devi, #KEYS
60:The Self is ever-present. ~ Sri Ramana Maharshi, #KEYS
61:Sincerity is Self-evident. ~ Sri Ramana Maharshi, #KEYS
62:The real is ever as it is. ~ Sri Ramana Maharshi, #KEYS
63:There is neither Past nor Future. There is only the Present. ~ Sri Ramana Maharshi, #KEYS
64:Truth is that of the Self. ~ Sri Ramana Maharshi, #KEYS
65:It always remains One only. ~ Sri Ramana Maharshi, #KEYS
66:The Consciousness within, purged of the mind, is felt as God. ~ Sri Ramana Maharshi, #KEYS
67:The real Self is permanent. ~ Sri Ramana Maharshi, #KEYS
68:As you are, so is the world. ~ Sri Ramana Maharshi, #KEYS
69:Realization is for everyone. ~ Sri Ramana Maharshi, #KEYS
70:The mind cannot kill itself. ~ Sri Ramana Maharshi, #KEYS
71:There is no cause for worry. ~ Sri Ramana Maharshi, #KEYS
72:The Self alone is permanent. ~ Sri Ramana Maharshi, #KEYS
73:Thoughts change but not you. ~ Sri Ramana Maharshi, #KEYS
74:Until life finds Him pain can never end. ~ Sri Aurobindo, #KEYS
75:We are in our Self. We are not in the world. ~ Sri Ramana Maharshi #KEYS
76:Great men have the nature of a child. ~ Sri Ramakrishna, #KEYS
77:Guru's grace is always there. ~ Sri Ramana Maharshi, #KEYS
78:Realization is already there. ~ Sri Ramana Maharshi, #KEYS
79:Silence is also conversation. ~ Sri Ramana Maharshi, #KEYS
80:SILENCE is the best language. ~ Sri Ramana Maharshi, #KEYS
81:The body itself is a thought. ~ Sri Ramana Maharshi, #KEYS
82:The Self is ever the witness. ~ Sri Ramana Maharshi, #KEYS
83:Alone the sage can recognize the sage. ~ Sri Ramakrishna, #KEYS
84:Guru is not the physical form. ~ Sri Ramana Maharshi, #KEYS
85:It is all He, only in different forms. ~ Sri Ramakrishna, #KEYS
86:No want is the greatest bliss. ~ Sri Ramana Maharshi, #KEYS
87:The end of all wisdom is Love. ~ Sri Ramana Maharshi, #KEYS
88:The Heart is the only Reality. ~ Sri Ramana Maharshi, #KEYS
89:The less people know about your thoughts of God, the better for you. ~ Sri Ramakrishna, #KEYS
90:The mind cannot seek the mind. ~ Sri Ramana Maharshi, #KEYS
91:You would succeed if you were sincere. ~ Sri Ramakrishna, #KEYS
92:Atman alone exists and is real. ~ Sri Ramana Maharshi, #KEYS
93:By silence, eloquence is meant. ~ Sri Ramana Maharshi, #KEYS
94:Do yourself what you wish others to do. ~ Sri Ramakrishna, #KEYS
95:How can anything be said to be real which is only a passing show? ~ Sri Ramana Maharshi, #KEYS
96:I am with you wherever you are. ~ Sri Ramana Maharshi, #KEYS
97:Love is the actual form of God. ~ Sri Ramana Maharshi, #KEYS
98:Meditation is your true nature. ~ Sri Ramana Maharshi, #KEYS
99:One cannot deny one's own Self. ~ Sri Ramana Maharshi, #KEYS
100:Samadhi is one's natural state. ~ Sri Ramana Maharshi, #KEYS
101:Silence is never-ending speech. ~ Sri Ramana Maharshi, #KEYS
102:The soul bound is man; free, it is God. ~ Sri Ramakrishna, #KEYS
103:To be full of light is the aim. ~ Sri Ramana Maharshi, #KEYS
104:To be still is not to think.
Know, and not think, is the word. ~ Sri Ramana Maharshi,#KEYS
105:Everything is within one's Self. ~ Sri Ramana Maharshi, #KEYS
106:Surrender, and all will be well. ~ Sri Ramana Maharshi, #KEYS
107:Man suffers through lack of faith in God. ~ Sri Ramakrishna, #KEYS
108:There is no leaving or returning. ~ Sri Ramana Maharshi, #KEYS
109:What is bliss but your own being? ~ Sri Ramana Maharshi, #KEYS
110:Is not everything the work of God? ~ Sri Ramana Maharshi, #KEYS
111:It is all mind or maya [illusion]. ~ Sri Ramana Maharshi, #KEYS
112:The Self is the center of centers. ~ Sri Ramana Maharshi, #KEYS
113:What you wish others to do, do yourselves. ~ Sri Ramakrishna, #KEYS
114:and never in this life of delusion. ~ Sri Ramana Maharshi, #KEYS
115:How can the self not know the Self? ~ Sri Ramana Maharshi, #KEYS
116:It is the illusion of free will that creates the illusion of the ego. ~ Sri Ramana Maharshi, #KEYS
117:Peace of mind itself is liberation. ~ Sri Ramana Maharshi, #KEYS
118:The mind is only a transient phase. ~ Sri Ramana Maharshi, #KEYS
119:There is nothing to be gained anew. ~ Sri Ramana Maharshi, #KEYS
120:The Self alone is and nothing else. ~ Sri Ramana Maharshi, #KEYS
121:The winds of grace blow all the time. All we need to do is set our sails. ~ Sri Ramakrishna, #KEYS
122:What comes will also go. What always is will alone remain. ~ Sri Ramana Maharshi #KEYS
123:You are where you have always been. ~ Sri Ramana Maharshi, #KEYS
124:You must only trust God. ~ Sri Ramana Maharshi, Talks, 43, #KEYS
125:All life is Yoga.
~ Sri Aurobindo, The Synthesis Of Yoga, [T5],#KEYS
126:Ananda (bliss) lives in every being. ~ Sri Ramana Maharshi, #KEYS
127:Child, your body is also My body. I suffer if you do not keep good health. ~ Sri Sarada Devi, #KEYS
128:Everything in the world was my Guru. ~ Sri Ramana Maharshi, #KEYS
129:Identification with the body is dvaita. Non-identification is advaita. ~ Sri Ramana Maharshi, #KEYS
130:Is there anyone unaware of the Self? ~ Sri Ramana Maharshi, #KEYS
131:Surrender itself is a mighty prayer. ~ Sri Ramana Maharshi, #KEYS
132:The absolute Brahman is realized in samadhi. ~ Sri Ramakrishna, #KEYS
133:There is no gaining of anything new. ~ Sri Ramana Maharshi, #KEYS
134:The Self is free from all qualities. ~ Sri Ramana Maharshi, #KEYS
135:To the blue lotus flower of Mother Syama's feet. . . . ~ SONG from GOSPEL OF SRI RAMAKRISHNA, #KEYS
136:You are Self here and now. ~ Sri Nisargadatta Maharaj, #KEYS
137:God, Guru and the Self are identical. ~ Sri Ramana Maharshi, #KEYS
138:How quickly a little learning makes men vain! ~ Sri Ramakrishna, #KEYS
139:One who has seen the Lord is a changed being. ~ Sri Ramakrishna, #KEYS
140:That which is Bliss is also the Self. ~ Sri Ramana Maharshi, #KEYS
141:The whole universe is a mere thought. ~ Sri Ramana Maharshi, #KEYS
142:Truly the sage is not other than God. ~ Sri Ramana Maharshi, #KEYS
143:be in it, go deeper into it. ~ Sri Nisargadatta Maharaj, #KEYS
144:The Guru is the mediator. He takes man to God. ~ Sri Ramakrishna, #KEYS
145:Time and space cannot affect the Self. ~ Sri Ramana Maharshi, #KEYS
146:True silence is really endless speech. ~ Sri Ramana Maharshi, #KEYS
147:You alone can know your own greatness. ~ Sri Ramana Maharshi, #KEYS
148:Descending from the head to the Heart is the beginning of spiritual life. ~ Sri Ramana Maharshi, #KEYS
149:God and the world are all in the Heart. ~ Sri Ramana Maharshi, #KEYS
150:Grace is within you. Grace is the Self. ~ Sri Ramana Maharshi, #KEYS
151:Hridaya (Heart) is the alpha and omega. ~ Sri Ramana Maharshi, #KEYS
152:In Thy delirious joy Thou dancest, clapping Thy hands together! ~ THE GOSPEL OF SRI RAMAKRISHNA, #KEYS
153:Leave the thought-free state to itself. ~ Sri Ramana Maharshi, #KEYS
154:Not an atom moves except by God's will. ~ Sri Ramana Maharshi, #KEYS
155:Our glory lies where we cease to exist. ~ Sri Ramana Maharshi, #KEYS
156:There is no such action as Realization. ~ Sri Ramana Maharshi, #KEYS
157:What exists in truth is the Self alone. ~ Sri Ramana Maharshi, #KEYS
158:What is destined to happen will happen. ~ Sri Ramana Maharshi, #KEYS
159:You carry heaven and hell within you.
~ Sri Ramana Maharshi,#KEYS
160:You see this and that. Why not see God? ~ Sri Ramana Maharshi, #KEYS
161:You think you are the mind, therefore you ask how it is to be controlled. ~ Sri Ramana Maharshi, #KEYS
162:Extreme longing is the surest way to God-vision. ~ Sri Ramakrishna, #KEYS
163:It is the mind that veils our happiness. ~ Sri Ramana Maharshi, #KEYS
164:The aim is to make the mind one-pointed. ~ Sri Ramana Maharshi, #KEYS
165:The Eternal is not born nor does it die. ~ Sri Ramana Maharshi, #KEYS
166:What is there apart from one's own Self? ~ Sri Ramana Maharshi, #KEYS
167:You are not the mind. You are beyond it. ~ Sri Ramana Maharshi, #KEYS
168:You cannot by any means escape the Self. ~ Sri Ramana Maharshi, #KEYS
169:Fixity in the Self is your real nature. Remain as you are. That is the aim. ~ Sri Ramana Maharshi, #KEYS
170:It is enough that one surrenders oneself. ~ Sri Ramana Maharshi, #KEYS
171:It [the Heart] is the center of the Self. ~ Sri Ramana Maharshi, #KEYS
172:Pure consciousness is beyond limitations. ~ Sri Ramana Maharshi, #KEYS
173:There is no seeing. Seeing is only being. ~ Sri Ramana Maharshi, #KEYS
174:There is only one Jnani and you are THAT. ~ Sri Ramana Maharshi, #KEYS
175:Time and space are only concepts of mind. ~ Sri Ramana Maharshi, #KEYS
176:To see a light, no other light is needed. ~ Sri Ramana Maharshi, #KEYS
177:What is called the world is only thought. ~ Sri Ramana Maharshi, #KEYS
178:What is silence? It is eternal eloquence. ~ Sri Ramana Maharshi, #KEYS
179:No aids are needed to know one's own Self. ~ Sri Ramana Maharshi, #KEYS
180:No effort is needed to remain as the Self. ~ Sri Ramana Maharshi, #KEYS
181:Seeing the world, the jnani sees the Self. ~ Sri Ramana Maharshi, #KEYS
182:The body is transitory [and hence unreal]. ~ Sri Ramana Maharshi, #KEYS
183:The Master is God Himself. Practice spiritual disciplines and you shall see Him. ~ Sri Sarada Devi, #KEYS
184:The mind vanishing, the Self shines forth. ~ Sri Ramana Maharshi, #KEYS
185:To be full of light is the aim. ~ Sri Ramana Maharshi, Talks, 70, #KEYS
186:Today is ever present. ~ Sri Ramana Maharshi, Day By Day, 3-1-46, #KEYS
187:What is, is the Self. It is all-pervading. ~ Sri Ramana Maharshi, #KEYS
188:Where philosophy ends spirituality begins. ~ Sri Ramana Maharshi, #KEYS
189:Liberation is our very nature. We are that. ~ Sri Ramana Maharshi, #KEYS
190:Only the annihilation of 'I' is Liberation. ~ Sri Ramana Maharshi, #KEYS
191:The Real Self is continuous and unaffected. ~ Sri Ramana Maharshi, #KEYS
192:There is nothing external in consciousness. ~ Sri Ramana Maharshi, #KEYS
193:All Art is interpretation. ~ Sri Aurobindo, Early Cultural Writings, Art, #KEYS
194:Every living being longs always to be happy. ~ Sri Ramana Maharshi, #KEYS
195:God illumines the mind and shines within it. ~ Sri Ramana Maharshi, #KEYS
196:Knowledge leads to unity and ignorance to diversity. ~ Sri Ramakrishna, #KEYS
197:May the Master protect you. He is looking after you; what should you be afraid of? ~ Sri Sarada Devi, #KEYS
198:Once a person has faith, he has achieved everything. ~ Sri Ramakrishna, #KEYS
199:Suffering is the way for Realization of God. ~ Sri Ramana Maharshi, #KEYS
200:That which is called happiness alone exists. ~ Sri Ramana Maharshi, #KEYS
201:The Self you seek to know is truly yourself. ~ Sri Ramana Maharshi, #KEYS
202:We are in our Self. We are not in the world. ~ Sri Ramana Maharshi, #KEYS
203:Your mind is the cycle of births and deaths. ~ Sri Ramana Maharshi, #KEYS
204:Your true nature is that of infinite spirit. ~ Sri Ramana Maharshi, #KEYS
205:Character is nothing but habit. ~ Sri Aurobindo, Isha Upanishad, Book III, #KEYS
206:In the end, everyone must come to Arunachala. ~ Sri Ramana Maharshi, #KEYS
207:Self-enquiry and Self-surrender are the same. ~ Sri Ramana Maharshi, #KEYS
208:Self is here and now and you are that always. ~ Sri Ramana Maharshi, #KEYS
209:Accepting things as they are is true humility. ~ Sri Ramana Maharshi, #KEYS
210:Dive deep in the Heart and remain as the Self. ~ Sri Ramana Maharshi, #KEYS
211:Enlightened enquiry alone leads to Liberation. ~ Sri Ramana Maharshi, #KEYS
212:Give the mind to studies and the heart to God. ~ Sri Ramana Maharshi, #KEYS
213:Our nature is primarily one, entire, blissful. ~ Sri Ramana Maharshi, #KEYS
214:The Absolute resides as the Self in the Heart. ~ Sri Ramana Maharshi, #KEYS
215:The purpose of one's life is fulfilled only when one is able to give joy to another. ~ Sri Sarada Devi, #KEYS
216:True knowledge leads to unity, ignorance to diversity. ~ Sri Ramakrishna, #KEYS
217:What can anyone know without knowing the Self? ~ Sri Ramana Maharshi, #KEYS
218:All renews itself, nothing perishes. ~ Sri Aurobindo, The Life Divine, Life, #KEYS
219:Bondage is of the mind and freedom is also of the mind. ~ Sri Ramakrishna, #KEYS
220:Cease to be a knower, then there is perfection. ~ Sri Ramana Maharshi, #KEYS
221:Dive consciously into the Self, into the heart. ~ Sri Ramana Maharshi, #KEYS
222:Does the moth seek darkness once it has seen the light? ~ Sri Ramakrishna, #KEYS
223:Existence or Consciousness is the only reality. ~ Sri Ramana Maharshi, #KEYS
224:The Avatars are to God what the waves are to the ocean. ~ Sri Ramakrishna, #KEYS
225:The milk of Divine Love stems to us from God incarnate. ~ Sri Ramakrishna, #KEYS
226:There are muffled throbs of laughter's undertones, ~ Sri Aurobindo, Savitri, #KEYS
227:There is only one Master, and that is the Self. ~ Sri Ramana Maharshi, #KEYS
228:Turn all things to honey; this is the law of divine living. ~ Sri Aurobindo, #KEYS
229:Why entertain any fear? All conditions can turn favourable by the will of the Master. ~ Sri Sarada Devi, #KEYS
230:Your duty is to Be, and not to be this or that. ~ Sri Ramana Maharshi, #KEYS
231:Abandon all memories and expectations. ~ Sri Nisargadatta Maharaj, #KEYS
232:Bondage is only the false notion, I am the doer. ~ Sri Ramana Maharshi, #KEYS
233:Consciousness is unlimited. IT is. simple BEING. ~ Sri Ramana Maharshi, #KEYS
234:Do not even for a moment lose sight of the Self. ~ Sri Ramana Maharshi, #KEYS
235:For those who allow their mind to wander here and there, everything will go wrong. ~ Sri Ramana Maharshi, #KEYS
236:He who has faith has all, and he who lacks it lacks all. ~ Sri Ramakrishna, #KEYS
237:'I am' is True, all else is inference. ~ Sri Nisargadatta Maharaj, #KEYS
238:The heart-going mind is called the resting mind. ~ Sri Ramana Maharshi, #KEYS
239:The path is one and the realization is only one. ~ Sri Ramana Maharshi, #KEYS
240:You exist even in the absence of time and space. ~ Sri Ramana Maharshi, #KEYS
241:You want to see God in all, but not in yourself? ~ Sri Ramana Maharshi, #KEYS
242:Correcting oneself is correcting the whole world. ~ Sri Ramana Maharshi, #KEYS
243:Gentleness and simple faith are the roads to the kingdom. ~ Sri Ramakrishna, #KEYS
244:He who has faith has all -- he who lacks faith lacks all. ~ Sri Ramakrishna, #KEYS
245:If all are God, are you not included in that all? ~ Sri Ramana Maharshi, #KEYS
246:It is the supermind we have to bring down, manifest, realise. ~ Sri Aurobindo, #KEYS
247:Our duty is to fall down and adore where others only bow. ~ Sri Ramakrishna, #KEYS
248:The criterion is within. ~ Sri Aurobindo, The Synthesis Of Yoga, Renunciation, #KEYS
249:The Self is here and now and you are that always. ~ Sri Ramana Maharshi, #KEYS
250:The Siddha who knows Self does not know the body. ~ Sri Ramana Maharshi, #KEYS
251:The world is but a show, a make-belief. ~ Sri Nisargadatta Maharaj, #KEYS
252:Unswervingly follow the path shown by the Master. ~ Sri Ramana Maharshi, #KEYS
253:What is it that exists now and troubles you? It is 'I'. Get rid of it and be happy. ~ Sri Ramana Maharshi, #KEYS
254:When spirituality is lost all is lost. ~ Sri Aurobindo, Karmayogin, Ourselves, #KEYS
255:Being perfect, why do you feel yourself imperfect? ~ Sri Ramana Maharshi, #KEYS
256:Cultivate love and devotion for God and so pass your days. ~ Sri Ramakrishna, #KEYS
257:Every man is divine and strong in his real nature. ~ Sri Ramana Maharshi, #KEYS
258:Happiness and distress are only modes of the mind. ~ Sri Ramana Maharshi, #KEYS
259:He who thinks he is the doer is also the sufferer. ~ Sri Ramana Maharshi, #KEYS
260:I am told I was born. I do not remember. ~ Sri Nisargadatta Maharaj, #KEYS
261:It is easy to talk religion, but difficult to practice it. ~ Sri Ramakrishna, #KEYS
262:Jnana-Yoga means communion with God by means of knowledge. ~ Sri Ramakrishna, #KEYS
263:The Divine never forsakes one who has surrendered. ~ Sri Ramana Maharshi, #KEYS
264:The highest instruction is transmitted in silence. ~ Sri Ramana Maharshi, #KEYS
265:There is no difference between God, Guru and Self. ~ Sri Ramana Maharshi, #KEYS
266:There is no such thing as mind apart from thought. ~ Sri Ramana Maharshi, #KEYS
267:The Self is the Heart. The Heart is self-luminous. ~ Sri Ramana Maharshi, #KEYS
268:The thought, 'I am the body', is the original sin. ~ Sri Ramana Maharshi, #KEYS
269:Trace the source of thoughts, they will disappear. ~ Sri Ramana Maharshi, #KEYS
270:We are always the Self. Only, we don't realize it. ~ Sri Ramana Maharshi, #KEYS
271:What message is needed when heart speaks to heart? ~ Sri Ramana Maharshi, #KEYS
272:Who is there that would refuse anything to others? ~ Sri Ramana Maharshi, #KEYS
273:You want to see God in all, but not in yourself?
~ Sri Ramana Maharshi,#KEYS
274:All are seeing God always. But they do not know it. ~ Sri Ramana Maharshi, #KEYS
275:Grace is within you; Grace is the Self. ~ Sri Ramana Maharshi, Talks, 251, #KEYS
276:He who has faith has all, and he who lacks faith lacks all. ~ Sri Ramakrishna, #KEYS
277:Light, endless Light! darkness has room no more... ~ Sri Aurobindo, cwsa, 2:618, #KEYS
278:Most sensitiveness is the result or sign of ego. ~ Sri Aurobindo, (CWSA 31:211), #KEYS
279:Realization must be amidst all the turmoil of life. ~ Sri Ramana Maharshi, #KEYS
280:The dream is for the one who says that he is awake. ~ Sri Ramana Maharshi, #KEYS
281:The lover only minds the welfare of the beloved and does not care for his own sufferings. ~ Sri Ramakrishna, #KEYS
282:There is no Guru, no disciple. Realize who you are. ~ Sri Ramana Maharshi, #KEYS
283:There is no second and therefore no cause for fear. ~ Sri Ramana Maharshi, #KEYS
284:The Self cannot be found in books. You have to find it for yourself, within yourself. ~ Sri Ramana Maharshi, #KEYS
285:Thought-free consciousness is the goal. ~ Sri Ramana Maharshi, Talks, 580, #KEYS
286:To remain quiet is to resolve the mind in the Self. ~ Sri Ramana Maharshi, #KEYS
287:Verily, I say to thee; he who seeks the Eternal, finds Him. ~ Sri Ramakrishna, #KEYS
288:You are always that Self and nothing but that Self. ~ Sri Ramana Maharshi, #KEYS
289:Abidance in God is the only true posture. ~ Sri Ramana Maharshi, Talk, 234, #KEYS
290:Apart from thoughts, there is no such thing as mind. ~ Sri Ramana Maharshi, #KEYS
291:A soul that is bound, takes a path that leads away from God. ~ Sri Ramakrishna, #KEYS
292:Be Still. Truth is found in the simplicity of being. ~ Sri Ramana Maharshi, #KEYS
293:First see God, and then talk of lectures and social reforms. ~ Sri Ramakrishna, #KEYS
294:God is nearer to you than anything else, yet by the screen of egotism, you cannot see Him. ~ Sri Ramakrishna, #KEYS
295:Grace is not an invention, it is a fact of spiritual experience. ~ Sri Aurobindo, #KEYS
296:How to see God? To see Him is to be consumed by Him. ~ Sri Ramana Maharshi, #KEYS
297:If the ego rises, all else will also rise; if it subsides, all else will also subside. ~ Sri Ramana Maharshi, #KEYS
298:Realization must be amidst all the turmoils of life. ~ Sri Ramana Maharshi, #KEYS
299:The Absolute Consciousness alone is our real nature. ~ Sri Ramana Maharshi, #KEYS
300:The supreme state of Self-awareness is never absent. ~ Sri Ramana Maharshi, #KEYS
301:You alone exist, O Heart, the radiance of Awareness. ~ Sri Ramana Maharshi, #KEYS
302:You must be extreme to reach the supreme
~ Sri Nisargadatta Maharaj,#KEYS
303:A powerless spirit is no spirit ~ Sri Aurobindo, The Life Divine, The Divine Life, #KEYS
304:A voice cried, 'Go where none have gone! Dig deeper, deeper yet
~ Sri Aurobindo,#KEYS
305:Man is divine so long as he is in communion with the Eternal. ~ Sri Ramakrishna, #KEYS
306:Only the one who has made his mind die is truly born. ~ Sri Ramana Maharshi, #KEYS
307:Open your heart and see the world through the eyes of the true Self. ~ Sri Ramana Maharshi #KEYS
308:Prayers should be full of confidence without sorrow or lamenting. ~ Sri Aurobindo, #KEYS
309:Read Sri Aurobindo and follow his discipline. ~ The Mother, Words Of The Mother - I, #KEYS
310:Repeat the holy Name, meditate upon it, keep good company, and subdue the ego by all means. ~ Sri Sarada Devi, #KEYS
311:So long as one desires liberation, one is in bondage. ~ Sri Ramana Maharshi, #KEYS
312:Stilling all thoughts the pure consciousness remains. ~ Sri Ramana Maharshi, #KEYS
313:The aim of all practices is to give up all practices. ~ Sri Ramana Maharshi, #KEYS
314:The difficult is not the impossible. ~ Sri Aurobindo, Letters on Yoga - II, Faith, #KEYS
315:Wherever you may be, you cannot leave ME. ~ Sri Ramana Maharshi, Talks, 470, #KEYS
316:You are awareness. Awareness is another name for you. ~ Sri Ramana Maharshi, #KEYS
317:All the gods and goddesses are only varied aspects of the One. ~ Sri Ramakrishna, #KEYS
318:All things too great end soon. ~ Sri Aurobindo, Collected Plays and Stories, Act I, #KEYS
319:Maintain equanimity whether in happiness or suffering. ~ Sri Ramana Maharshi, #KEYS
320:That which results in peace is the highest perfection. ~ Sri Ramana Maharshi, #KEYS
321:The Heart is the center from which everything springs. ~ Sri Ramana Maharshi, #KEYS
322:There is no fear in the higher Nature. ~ Sri Aurobindo, Letters on Yoga - IV, Fear, #KEYS
323:Thy youth is but a noon, of night take heed. ~ Sri Aurobindo, Translations, Appeal, #KEYS
324:When the mind has vanished, you realize eternal Peace. ~ Sri Ramana Maharshi, #KEYS
325:Deathlessness is your true nature. ~ Sri Ramana Maharshi, Day by Day, 12-7-46, #KEYS
326:Disease is the tax which the soul pays for the use of the body. ~ Sri Ramakrishna, #KEYS
327:Earnest efforts never fail. Success is bound to result. ~ Sri Ramana Maharshi, #KEYS
328:For others' bliss who lives, he lives indeed. ~ Sri Aurobindo, Translations, Appeal, #KEYS
329:He who holds on to the Lord, even when afflicted by sufferings, will certainly attain to Him. ~ Sri Sarada Devi, #KEYS
330:In the Avatar, God fully enjoys his own transcendent sweetness. ~ Sri Ramakrishna, #KEYS
331:Let whatever strange things happen, happen; let us see. ~ Sri Ramana Maharshi, #KEYS
332:Only remove ignorance. That is all there is to be done. ~ Sri Ramana Maharshi, #KEYS
333:Perfect Bliss is Brahman. Perfect Peace is of the Self. ~ Sri Ramana Maharshi, #KEYS
334:There are two ways: ask yourself 'Who am I?' or submit. ~ Sri Ramana Maharshi, #KEYS
335:There is a state when words cease and silence prevails. ~ Sri Ramana Maharshi, #KEYS
336:The world is impermanent. One should constantly remember death. ~ Sri Ramakrishna, #KEYS
337:To find god you must offer to Him your body, mind, and riches.. ~ Sri Ramakrishna, #KEYS
338:When the mind comes out of the Self, the world appears. ~ Sri Ramana Maharshi, #KEYS
339:You are always in the Self and there is no reaching it. ~ Sri Ramana Maharshi, #KEYS
340:Distracting thoughts are like the enemy in the fortress. ~ Sri Ramana Maharshi, #KEYS
341:If there be a goal to be reached it cannot be permanent. ~ Sri Ramana Maharshi, #KEYS
342:If we remove from our minds all the rubbish, all the thoughts, peace will become manifest. ~ Sri Ramana Maharshi, #KEYS
343:Ignorance is not a state of innocence. ~ Sri Aurobindo, Letters on Yoga - II, Purity, #KEYS
344:It is by God's Grace that you think of God. ~ Sri Ramana Maharshi, [T0], #KEYS
345:One should take some trouble to live in the company of the good. ~ Sri Ramakrishna, #KEYS
346:Reality abides in the Heart, the Source of all thoughts. ~ Sri Ramana Maharshi, #KEYS
347:Surrender is the best way of opening. ~ Sri Aurobindo, Letters on Yoga - II, Opening, #KEYS
348:The egos are many, whereas the Self is one and only one. ~ Sri Ramana Maharshi, #KEYS
349:You know that you know nothing. Find out that knowledge. ~ Sri Ramana Maharshi, #KEYS
350:Abide in the heart and surrender your acts to the Divine. ~ Sri Ramana Maharshi, #KEYS
351:Everybody will go after only what gives happiness to him. ~ Sri Ramana Maharshi, #KEYS
352:Our ego, if made pure by realizing God, can do no harm to anyone. ~ Sri Ramakrishna, #KEYS
353:Sri Ramakrishna was a perfect soul. Certainly one can be free from sin by confessing it to Him. ~ Sri Sarada Devi, #KEYS
354:The devotee often hides their real nature and assumes some other. ~ Sri Ramakrishna, #KEYS
355:The emancipated soul lives in the world but does not mix with it. ~ Sri Ramakrishna, #KEYS
356:The enemy of faith is doubt. ~ Sri Aurobindo, The Synthesis Of Yoga, Faith and Shakti, #KEYS
357:There is no other path but the mercy of the Sachchitananada Guru. ~ Sri Ramakrishna, #KEYS
358:Unalloyed love of God is the essential thing. All else is unreal. ~ Sri Ramakrishna, #KEYS
359:We have to surrender ourselves to the Supreme completely. ~ Sri Ramana Maharshi, #KEYS
360:Calling upon God with one's mind steadfast is equivalent to a million repetitions of the Mantra. ~ Sri Sarada Devi, #KEYS
361:Call it by any name, God, Self, the Heart, or the Seat of Consciousness, it is all the same. ~ Sri Ramana Maharshi, #KEYS
362:Consciousness is not born at any time, it remains eternal. ~ Sri Ramana Maharshi, #KEYS
363:Habit is nothing but an operation of memory. ~ Sri Aurobindo, Isha Upanishad, Book III, #KEYS
364:He who thinks he is the doer is also the sufferer.
~ Sri Ramana Maharshi, [T5],#KEYS
365:Samadhi is another name for ourselves, for our real state. ~ Sri Ramana Maharshi, #KEYS
366:That which appears anew must also disappear in due course. ~ Sri Ramana Maharshi, #KEYS
367:The sage does not 'know' the Self, because he is the Self. ~ Sri Ramana Maharshi, #KEYS
368:The seer remains unaffected by the phenomenon. ~ Sri Ramana Maharshi, Talks, 196, #KEYS
369:The thought of God is Divine Favor! He is by nature Grace. ~ Sri Ramana Maharshi, #KEYS
370:The world is not impermanent if one lives there after knowing God. ~ Sri Ramakrishna, #KEYS
371:Time and space are within us. You are always in your Self. ~ Sri Ramana Maharshi, #KEYS
372:To be as it is, thought free, in the Heart, is to know it. ~ Sri Ramana Maharshi, #KEYS
373:What comes will also go. What always is will alone remain. ~ Sri Ramana Maharshi, #KEYS
374:What is the Force which has attracted you here? ~ Sri Ramana Maharshi, Talks, 18, #KEYS
375:Always perform your duties unattached, with your mind fixed on God. ~ Sri Ramakrishna, #KEYS
376:As a storm blows away clouds, so does His holy name disperse the cloud of worldliness. ~ Holy Mother Sri Sarada Devi #KEYS
377:Christ-consciousness and Self-Realization are all the same. ~ Sri Ramana Maharshi, #KEYS
378:I am only an instrument in God's hands. I feel myself as Her child. ~ Sri Ramakrishna, #KEYS
379:No eyes demanded her replying eyes. ~ Sri Aurobindo, Savitri, 4:2, #KEYS
380:Nothing can set you free, because you are free.
~ Sri Nisargadatta Maharaj,#KEYS
381:The best course for you is to renounce desire, and work unattached. ~ Sri Ramakrishna, #KEYS
382:The inmost is the infinite. ~ Sri Aurobindo, The Future Poetry, The Power of the Spirit, #KEYS
383:The svapna-siddha attains perfection by means of dream inspiration. ~ Sri Ramakrishna, #KEYS
384:Weep for God, and the tears will wash away the dirt from your mind. ~ Sri Ramakrishna, #KEYS
385:Who is whose Guru? God alone is the guide and Guru of the universe. ~ Sri Ramakrishna, #KEYS
386:As a lamp cannot burn without oil, so a man cannot live without God. ~ Sri Ramakrishna, #KEYS
387:Be as free from vanity as the dead leaf carried on by the high wind. ~ Sri Ramakrishna, #KEYS
388:Death has no reality except as a process of life. ~ Sri Aurobindo, The Life Divine, Life, #KEYS
389:In this Kali Yuga, even three days are enough to make a man perfect. ~ Sri Ramakrishna, #KEYS
390:Peace, after all, is only a condition of the mind. ~ Sri Nisargadatta Maharaj, #KEYS
391:The light must be dim in order to enable the ego to rise up. ~ Sri Ramana Maharshi, #KEYS
392:There is neither past nor future. There is only the present. ~ Sri Ramana Maharshi, #KEYS
393:Truly there is no cause for you to be miserable and unhappy. ~ Sri Ramana Maharshi, #KEYS
394:When the mind itself is absent, there will be perfect peace. ~ Sri Ramana Maharshi, #KEYS
395:Wisdom seems to dawn, though it is natural and ever present. ~ Sri Ramana Maharshi, #KEYS
396:You can know reality only when you are astonished. ~ Sri Nisargadatta Maharaj, #KEYS
397:Anyone who has once called on the Master, with sincere faith and devotion has nothing more to fear. ~ Sri Sarada Devi, #KEYS
398:Dare greatly and thou shalt be great. ~ Sri Aurobindo, Collected Plays and Stories, Act I, #KEYS
399:Detect the magic bride in her disguise ~ Sri Aurobindo, Savitri, 1:3 #KEYS
400:Dispassion alone is good. God alone is real and all else is illusory. ~ Sri Ramakrishna, #KEYS
401:Finish the few duties you have at hand, and then you will have peace. ~ Sri Ramakrishna, #KEYS
402:Grace is in the beginning, middle and end. Grace is the Self. ~ Sri Ramana Maharshi, #KEYS
403:He alone who receives God's commandment is competent to teach others. ~ Sri Ramakrishna, #KEYS
404:I look upon Christ as an incarnation of God like our Rama or Krishna. ~ Sri Ramakrishna, #KEYS
405:Leave it all to the Master. Surrender to Him without reserve. ~ Sri Ramana Maharshi, #KEYS
406:Let any amount of burden be laid on Him, He will bear it all. ~ Sri Ramana Maharshi, #KEYS
407:Let us cherish that Self, which is the Reality, in the Heart. ~ Sri Ramana Maharshi, #KEYS
408:Life always seeks immortality. ~ Sri Aurobindo, The Synthesis Of Yoga, The Threefold Life, #KEYS
409:Mukti or Liberation is our Nature. It is another name for us. ~ Sri Ramana Maharshi, #KEYS
410:My Divine Mother has declared that She is the Brahman of the Vedanta. ~ Sri Ramakrishna, #KEYS
411:Our plans may fail, God's purpose cannot. ~ Sri Aurobindo, Karmayogin, Facts and Opinions, #KEYS
412:Seeing visions and so forth, are obstacles to the realization of God. ~ Sri Ramakrishna, #KEYS
413:The best is heart to heart speech and heart to heart hearing. ~ Sri Ramana Maharshi, #KEYS
414:The bestower of bliss must be Bliss itself and also Infinite. ~ Sri Ramana Maharshi, #KEYS
415:The desire for worldly things must be changed into a longing for God. ~ Sri Ramakrishna, #KEYS
416:The Higher Power knows what to do and how to do it. Trust it. ~ Sri Ramana Maharshi, #KEYS
417:There are no stages in Realization, or degrees of Liberation. ~ Sri Ramana Maharshi, #KEYS
418:The world being what it is, it could not be otherwise.
~ Sri Aurobindo, The Life Divine,#KEYS
419:Truth of oneness creates its own order. ~ Sri Aurobindo, The Life Divine, The Divine Life, #KEYS
420:We are bliss. Bliss is another name for us. It is our nature. ~ Sri Ramana Maharshi, #KEYS
421:Work without ideals is a false gospel. ~ Sri Aurobindo, Bande Mataram - II: Work and Ideal #KEYS
422:You must think of the one who repeats the mantra. ~ Sri Ramana Maharshi, Talks, 606, #KEYS
423:All that exists is but the manifestation of the Supreme Being. ~ Sri Ramana Maharshi, #KEYS
424:As a lamp does not burn without oil, so a man cannot live without God. ~ Sri Ramakrishna, #KEYS
425:Eventually, all that one has learnt will have to be forgotten. ~ Sri Ramana Maharshi, #KEYS
426:Everything offered to others is really an offering to oneself. ~ Sri Ramana Maharshi, #KEYS
427:Force is a self-expression of Existence. ~ Sri Aurobindo, The Life Divine, The Divine Maya, #KEYS
428:God is the only guru and my Divine Mother is the sole doer of actions. ~ Sri Ramakrishna, #KEYS
429:Identification with the Supreme is only the other name for the destruction of the ego. ~ Sri Ramana Maharshi, Talk 130, #KEYS
430:If one's mind has peace, the whole world will appear peaceful. ~ Sri Ramana Maharshi, #KEYS
431:Mere inherence in pure Being is known as the Vision of Wisdom. ~ Sri Ramana Maharshi, #KEYS
432:Self-surrender is the final stage of the practice of devotion. ~ Sri Ramana Maharshi, #KEYS
433:There is no difference between God, Guru and Self. ~ Sri Ramana Maharshi, Talks, 198, #KEYS
434:The Self being always self evident will shine forth of itself. ~ Sri Ramana Maharshi, #KEYS
435:The Self is always there. It is you. There is nothing but you. ~ Sri Ramana Maharshi, #KEYS
436:The thoughts change but not you. Let go the passing thoughts and hold on to the unchanging Self. ~ Sri Ramana Maharshi, #KEYS
437:To compel men to do what appears good to oneself is the best means of making them disgusted with it. ~ Sri Ramakrishsa, #KEYS
438:To help others, one must be beyond the need of help. ~ Sri Nisargadatta Maharaj, #KEYS
439:Work without ideals is a false gospel. ~ Sri Aurobindo, Bande Mataram - II, Work and Ideal, #KEYS
440:Adore and what you adore attempt to be. ~ Sri Aurobindo, Collected Plays and Stories, Act V, #KEYS
441:Although avatars have taken bodies, they are always in a state of yoga. ~ Sri Ramakrishna, #KEYS
442:Concentration has to be made in the heart, which is cool and refreshing. ~ Sri Ramana Maharshi #KEYS
443:Grace rushes forth, spouting as from a spring, from within you. ~ Sri Ramana Maharshi, #KEYS
444:If the fruits of actions do not affect the person he [she] is free from action. ~ Sri Ramana Maharshi #KEYS
445:Knowledge is power and mastery. ~ Sri Aurobindo, The Life Divine, The Ego and the Dualities, #KEYS
446:The dreaming deities look beyond the seen
And fashion in their thoughts the ideal worlds ~ Sri Aurobindo, Savitri,#KEYS
447:The mind of the one who knows the truth does not leave Brahman. ~ Sri Ramana Maharshi, #KEYS
448:Unity is a means and not an end in itself. ~ Sri Aurobindo, Bande Mataram - II, About Unity, #KEYS
449:Your waking state is a mere effervescence of the restless mind. ~ Sri Ramana Maharshi, #KEYS
450:An avatar's greatness is essentially the manifestation of divine energy. ~ Sri Ramakrishna, #KEYS
451:Aversion is not equality. ~ Sri Aurobindo, The Synthesis Of Yoga, The Perfection of Equality, #KEYS
452:Faith can achieve miracles, while vanity or egotism is the death of man. ~ Sri Ramakrishna, #KEYS
453:For the idea of ego-hood to be destroyed, constant practice is required. ~ Sri Ramakrishna, #KEYS
454:Give up thoughts. You need not give up anything else. ~ Sri Ramana Maharshi, Talks, 41, #KEYS
455:Harmony is the natural rule of the spirit. ~ Sri Aurobindo, The Life Divine, The Divine Life, #KEYS
456:If one remains at peace oneself, there is only peace everywhere. ~ Sri Ramana Maharshi, #KEYS
457:Love must be turned singly towards the Divine. ~ Sri Aurobindo, Letters on Yoga - IV, Desire, #KEYS
458:Man is fortunately inconsistent. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Materialism, #KEYS
459:One must have true mettle within if one wishes to be successful in life. ~ Sri Ramakrishna, #KEYS
460:See God everywhere and be not frightened by masks
~ Sri Aurobindo, Essays Divine And Human,#KEYS
461:So long as a man has not realized God, he will have to be born on earth. ~ Sri Ramakrishna, #KEYS
462:The absence of thoughts is bhakti. It is also mukti. ~ Sri Ramana Maharshi, Talks, 650, #KEYS
463:The enquiry 'Who am I?' turns the mind inward and makes it calm. ~ Sri Ramana Maharshi, #KEYS
464:What is to be done will be done at the proper time. Don't worry. ~ Sri Ramana Maharshi, #KEYS
465:You are the children of the Master; why should you be drowned? No, never. The Master will protect you. ~ Sri Sarada Devi, #KEYS
466:You must feel that Sri Aurobindo is looking at you.
~ The Mother, Words Of The Mother I, [T5],#KEYS
467:All are seeing God always. But they do not know it. ~ Sri Ramana Maharshi, [T5], #KEYS
468:And builds to hope her altars of despair, ~ Sri Aurobindo, Savitri, 4:3, #KEYS
469:An outer renunciation by itself does not liberate. ~ Sri Aurobindo, Letters on Yoga - IV, Sex, #KEYS
470:Even if there is real danger, fear does not help. ~ Sri Aurobindo, Letters on Yoga - IV, Fear, #KEYS
471:Giving one self up to God, means constantly remembering the Self. ~ Sri Ramana Maharshi, #KEYS
472:Her depths remember what she came to do, ~ Sri Aurobindo, Savitri, 02:06 #KEYS
473:If even then we make mistakes, yet God makes none.
~ Sri Aurobindo, Essays Divine And Human,#KEYS
474:If there is no creation, there must be disintegration. ~ Sri Aurobindo, Karmayogin, Ourselves, #KEYS
475:If the surrender is complete, all sense of individuality is lost. ~ Sri Ramana Maharshi, #KEYS
476:Limitation is mortality. ~ Sri Aurobindo, The Secret of the Veda, The Doctrine of the Mystics, #KEYS
477:Often the idea creates the need. ~ Sri Aurobindo, Bande Mataram - II, Oligarchy or Democracy?, #KEYS
478:Only a consciousness full of light can be pure. ~ Sri Aurobindo, Letters on Yoga - II, Purity, #KEYS
479:Pranayama is meant for one who cannot directly control his thoughts. It serves as a brake to a car. ~ Sri Ramana Maharshi, #KEYS
480:Since you shine as ''I'' in the Heart, your name itself is Heart. ~ Sri Ramana Maharshi, #KEYS
481:When you see yourself as a witness, separate from ego, then no person or situation can shake you." ~ Sri Sri Ravi Shankar, #KEYS
482:A godhead sculptured on a wall of thought, ~ Sri Aurobindo, Savitri, 4:3, #KEYS
483:A little Japa and meditation will awaken Kundalini . Does it wake up on its own? Do Japa and meditation. ~ Sri Sarada Devi, #KEYS
484:By constantly living in the company of a holy man one verily becomes holy. ~ Sri Ramakrishna, #KEYS
485:Can anything new appear without that which is eternal and perfect? ~ Sri Ramana Maharshi, #KEYS
486:Concentrate on the Seer, not on the seen. ~ Sri Ramana Maharshi, Face to Face, 197, [T5], #KEYS
487:Her greatest progress is a deepened need. ~ Sri Aurobindo, Savitri, [T5], #KEYS
488:Honor both spirit and form -- the sentiment within and the symbol without. ~ Sri Ramakrishna, #KEYS
489:If the Self be found in books it would have been already realized. ~ Sri Ramana Maharshi, #KEYS
490:It is only through the enquiry 'Who am I?' that the mind subsides. ~ Sri Ramana Maharshi, #KEYS
491:Jnana-Yoga is exceedingly difficult in this age, the Kali-Yuga (Iron Age). ~ Sri Ramakrishna, #KEYS
492:Let us be prepared for death but work for life. ~ Sri Aurobindo, Bande Mataram - I, The Crisis, #KEYS
493:One age has seen the dreams another lives. ~ Sri Aurobindo, Collected Plays and Stories, Act I, #KEYS
494:Silence is the language of the Self and the most perfect teaching. ~ Sri Ramana Maharshi, #KEYS
495:Sorrow makes one think of God. ~ Sri Ramana Maharshi, Conscious Immortality, Ch 15, [T5], #KEYS
496:The "I" or "Mine" of the individual comes of Ajnana -- ignorance of truth. ~ Sri Ramakrishna, #KEYS
497:The soul immersed in God sees the all-pervading spirit within and without. ~ Sri Ramakrishna, #KEYS
498:To see the Heart, it is enough that the mind is turned towards it. ~ Sri Ramana Maharshi, #KEYS
499:Whoever wants God intensely, finds Him. Go and verify it in your own life. ~ Sri Ramakrishna, #KEYS
500:Without intense desire, no one can attain the blessed state of God-Vision. ~ Sri Ramakrishna, #KEYS
501:You are Rama Sastri. Make that name significant. Be one with Rama. ~ Sri Ramana Maharshi, #KEYS
502:... a single word that breaks the seals of the mind...
~ Sri Aurobindo, The Synthesis Of Yoga,#KEYS
503:By whatever path you go, you will have to lose yourself in the one. ~ Sri Ramana Maharshi, #KEYS
504:God with form is visible, we can touch Him, as one does his dearest friend. ~ Sri Ramakrishna, #KEYS
505:How can you achieve the goal without practicing Japa and meditation? One must practice these disciplines. ~ Sri Sarada Devi, #KEYS
506:If there were no suffering, how could the desire to be happy arise? ~ Sri Ramana Maharshi, #KEYS
507:It is enough that you turn your eyes towards the self-luminous sun. ~ Sri Ramana Maharshi, #KEYS
508:Jnana is said to be ekabhakti (single-minded devotion). ~ Sri Ramana Maharshi, Talks, 650, #KEYS
509:Knowledge of the Self, which knows all, is Knowledge in perfection. ~ Sri Ramana Maharshi, #KEYS
510:Let any amount of burden be laid on Him [Her], He will bear it all. ~ Sri Ramana Maharshi, #KEYS
511:Let us not pose as doers but resign ourselves to the guiding power. ~ Sri Ramana Maharshi, #KEYS
512:Many high gods dwelt in one beautiful home; ~ Sri Aurobindo, Savitri, 4:1, #KEYS
513:Mature minds alone can grasp the simple Truth in all its nakedness. ~ Sri Ramana Maharshi, #KEYS
514:Pray to Him anyway you like, He can even hear the footfall of an ant. ~ Sri Ramakrishna, [T5], #KEYS
515:Pure Consciousness, the Self or the heart is the final Realization. ~ Sri Ramana Maharshi, #KEYS
516:Sorrow if indulged becomes a habit. ~ Sri Aurobindo, Letters on Yoga - II, Jainism and Buddhism, #KEYS
517:Spiritually there is nothing big or small. ~ Sri Aurobindo, Letters on Yoga - II, Work and Yoga, #KEYS
518:The Knowledge brings also the Power and the Joy.
~ Sri Aurobindo, The Synthesis Of Yoga, [T5],#KEYS
519:There is no Guru, no disciple. Realize who you are.
~ Sri Ramana Maharshi, [T5],#KEYS
520:Thou who hast come to this transcient and unhappy world, turn to Me. ~ Sri Aurobindo, TLD, Gita, #KEYS
521:What should I read at present?
Sri Aurobindo's books.
~ The Mother, Words Of The Mother II,#KEYS
522:When a Saviour comes, he carries thousands easily across the ocean of Maya. ~ Sri Ramakrishna, #KEYS
523:Although God abides in all, He manifests Himself in the hearts of the pious. ~ Sri Ramakrishna, #KEYS
524:Even the body has its intuitions. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Personality, #KEYS
525:Guru's grace is always there. It is really inside you in your Heart. ~ Sri Ramana Maharshi, #KEYS
526:If that desire did not arise, how could the quest of the Self arise? ~ Sri Ramana Maharshi, #KEYS
527:If you keep hold of your Self, you will not see the objective world. ~ Sri Ramana Maharshi, #KEYS
528:It is by God's grace that you think of God! ~ Sri Ramana Maharshi, Talks, 29, [T5], #KEYS
529:Its shadows gleaming with the birth of gods, ~ Sri Aurobindo, Savitri, 1:5, #KEYS
530:Mind is a passage, not a culmination. ~ Sri Aurobindo, The Life Divine, The Supermind as Creator, #KEYS
531:Once we admit our existence, how is it that we do not know our Self? ~ Sri Ramana Maharshi, #KEYS
532:The greater his aspiration and concentration, the more he finds the Eternal. ~ Sri Ramakrishna, #KEYS
533:The Guru cannot give you anything new, which you don't have already. ~ Sri Ramana Maharshi, #KEYS
534:The Lord takes the human body for the sake of those pure souls who love God. ~ Sri Ramakrishna, #KEYS
535:When the storm of supreme knowledge blows, there is no distinction of class. ~ Sri Ramakrishna, #KEYS
536:You can do whatever you like after making the knowledge of Oneness your own. ~ Sri Ramakrishna, #KEYS
537:Everyone in this world suffers from his own karma. Such is the universal law. ~ Sri Ramakrishna, #KEYS
538:God and his devotee are to be regarded as one, that is one in the same light. ~ Sri Ramakrishna, #KEYS
539:God cannot be reflected by the mind if it is agitated by the wind of desires. ~ Sri Ramakrishna, #KEYS
540:Grace is needed most. Let us take the plunge, within, and "Be Still". ~ Sri Ramana Maharshi, #KEYS
541:He alone is the true teacher who is illumined by the light of true Knowledge. ~ Sri Ramakrishna, #KEYS
542:He [she] who abandons all that is not Real directly realizes Reality. ~ Sri Ramana Maharshi, #KEYS
543:Hope not to hear truth often in royal courts. ~ Sri Aurobindo, Collected Plays and Stories, Act I, #KEYS
544:If you live one sixth of what is taught you, you will surely attain the goal. ~ Sri Ramakrishna, #KEYS
545:I know nothing of the niceties of scholastic learning! I know only my Mother. ~ Sri Ramakrishna, #KEYS
546:It is the East that must conquer in India's uprising. ~ Sri Aurobindo, Karmayogin, In Either Case, #KEYS
547:Keep the mind quiet. That is enough. ~ Sri Ramana Maharshi, Surpassing Love and Grace, Ch 9, #KEYS
548:Missing its aim is all that it can speak ~ Sri Aurobindo, Savitri, 1:4, 360, #KEYS
549:So long as duality persists in you the Guru is necessary. ~ Sri Ramana Maharshi, Talks, 282, #KEYS
550:Surrender is to give oneself up to the original cause of one's being. ~ Sri Ramana Maharshi, #KEYS
551:The best discipline is to stay quiescent without ever forgetting Him. ~ Sri Ramana Maharshi, #KEYS
552:The gnosis does not seek, it possesses. ~ Sri Aurobindo, The Synthesis Of Yoga, Vijnana or Gnosis, #KEYS
553:The past cannot bind the future. ~ Sri Aurobindo, Letters on Yoga - II, The Call and the Capacity, #KEYS
554:The Self is here and now and you are that always. ~ Sri Ramana Maharshi, Day by Day, 3-7-46, #KEYS
555:The waves of the Self are pervading everywhere. If the mind is in peace, one begins to experience them. ~ Sri Ramana Maharshi, #KEYS
556:Uniformity is death, not life. ~ Sri Aurobindo, The Human Cycle, The Inadequacy of the State Idea, #KEYS
557:You are complete here and now, you need absolutely nothing. ~ Sri Nisargadatta Maharaj, #KEYS
558:You must certainly think of God if you want to see God all round you. ~ Sri Ramana Maharshi, #KEYS
559:Asia has always initiated, Europe completed. ~ Sri Aurobindo, Bande Mataram - II, The Asiatic Role, #KEYS
560:At some time, one will have to forget everything that has been learnt. ~ Sri Ramana Maharshi, #KEYS
561:Come to my Divine Mother and you will receive not only Bhakti, but also Jnana. ~ Sri Ramakrishna, #KEYS
562:Complete self-surrender means that you have no further thought of 'I'. ~ Sri Ramana Maharshi, #KEYS
563:Death is our road to immortality. ~ Sri Aurobindo, Savitri, The Word of Fate, #KEYS
564:Devotion is the key which opens the door to liberation.
~ Sri Aurobindo, Essays Divine And Human,#KEYS
565:Dive deep into the sea of Divine Love. Fear not. It is the sea of Immortality! ~ Sri Ramakrishna, #KEYS
566:Existence is the same as happiness and happiness is the same as being. ~ Sri Ramana Maharshi, #KEYS
567:Experience comes through many errors. ~ Sri Aurobindo, The Human Cycle, The Spiritual Aim and Life, #KEYS
568:First Bhakti, then work. Work, apart from Bhakti is helpless and cannot stand. ~ Sri Ramakrishna, #KEYS
569:God is at once impersonal and personal. ~ Sri Aurobindo, Essays on the Gita, The Secret of Secrets, #KEYS
570:If the form is transcended one will know that the one Self is eternal. ~ Sri Ramana Maharshi, #KEYS
571:Inner happiness can only come by right living. ~ Sri Aurobindo, Essays on the Gita, Deva and Asura, #KEYS
572:It is a thin ego that Avatars possess. Through this ego God is always visible. ~ Sri Ramakrishna, #KEYS
573:It is only when God Himself by His grace draws the mind inwards that complete surrender can be achieved. ~ Sri Ramana Maharshi, #KEYS
574:Know the Self which is here and now; you will be steady and not waver. ~ Sri Ramana Maharshi, #KEYS
575:Man out of Nature wakes to God's complexities, ~ Sri Aurobindo, Collected Plays and Stories, Act I, #KEYS
576:Money can win for you bread only. Do not consider it as your sole end and aim. ~ Sri Ramakrishna, #KEYS
577:Nothing in this world is created, all is manifested. ~ Sri Aurobindo, Early Cultural Writings, Art, #KEYS
578:One immersed in worldliness one cannot attain to divine knowledge and see God. ~ Sri Ramakrishna, #KEYS
579:Rhythm is the subtle soul of poetry. ~ Sri Aurobindo, The Future Poetry, Recent English Poetry - I, #KEYS
580:Savitri
the supreme revelation
of Sri Aurobindo's
vision.
~ The Mother, Words Of The Mother I,#KEYS
581:The eye of Faith is not one with the eye of Knowledge. ~ Sri Aurobindo, Karmayogin, In Either Case, #KEYS
582:The hour will come for the culture of the soul in solitary communion with God. ~ Sri Ramakrishna, #KEYS
583:The means to abide in Self is to begin inquiring inwardly, "Who am I?" ~ Sri Ramana Maharshi, #KEYS
584:The mind, the forest, and the quiet place are the three places for meditation. ~ Sri Ramakrishna, #KEYS
585:The Self is always Itself, and there is no such thing as realizing It. ~ Sri Ramana Maharshi, #KEYS
586:The Self is pure consciousness. No one can ever be away from the Self. ~ Sri Ramana Maharshi, #KEYS
587:The spiritual fullness of the being is eternity. ~ Sri Aurobindo, The Life Divine, The Divine Life, #KEYS
588:To remain free from thoughts is the best offering one can make to God. ~ Sri Ramana Maharshi, #KEYS
589:What devours must also be devoured. ~ Sri Aurobindo, The Life Divine, Death, Desire and Incapacity, #KEYS
590:When the mind merges in the Heart, it will attain perfection as peace. ~ Sri Ramana Maharshi, #KEYS
591:While life remains, action is unavoidable. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Work, #KEYS
592:All stability is a fixed equilibrium of rhythm. ~ Sri Aurobindo, Isha Upanishad, The Isha Upanishad, #KEYS
593:All women are portions of the Blessed One and should be looked upon as mothers. ~ Sri Ramakrishna, #KEYS
594:Cry unto the Lord with a longing and yearning heart, and then you shall see Him ~ Sri Ramakrishna, #KEYS
595:Death fosters life that life may suckle death. ~ Sri Aurobindo, Collected Plays and Stories, Act II, #KEYS
596:First Bhakti, then work. Work, apart from Bhakti, is helpless and cannot stand. ~ Sri Ramakrishna, #KEYS
597:I realize that all women are so many forms, in which the Divine Mother appears. ~ Sri Ramakrishna, #KEYS
598:It is a thin ego that Avatars possess. Through this ego, God is always visible. ~ Sri Ramakrishna, #KEYS
599:Knowledge is incomplete without action. ~ Sri Aurobindo, Isha Upanishad, Action and the Divine Will, #KEYS
600:Life ran to gaze from every gate of sense: ~ Sri Aurobindo, Savitri, Satyavan, #KEYS
601:Material Nature is not ethical. ~ Sri Aurobindo, The Life Divine, Delight of Existence, The Problem, #KEYS
602:One should read Sri Aurobindo and know the answer.
~ The Mother, Words Of The Mother I, [T0],#KEYS
603:One who loves God finds the object of his love everywhere.
~ Sri Aurobindo, The Life Divine, [T4],#KEYS
604:Pure knowledge and pure love of God are ultimately one. There is no difference. ~ Sri Ramakrishna, #KEYS
605:Quality and quantity differ, the self is equal. ~ Sri Aurobindo, The Life Divine, The Pure Existent, #KEYS
606:Realise that whatever you have understood so far, is invalid. ~ Sri Nisargadatta Maharaj, #KEYS
607:The intellectual ages sing less easily. ~ Sri Aurobindo, The Future Poetry, The Form and the Spirit, #KEYS
608:The perfect man is a divine child! ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - VII, #KEYS
609:The simple approach means trust. ~ Sri Aurobindo, Letters on Yoga - II, Bhakti Yoga and Vaishnavism, #KEYS
610:' . . . the supreme Mage, the divine Magician, . . .' [the Lord]
~ Sri Aurobindo, The Life Divine,#KEYS
611:To remain as you are, without question or doubt, is your natural State. ~ Sri Ramana Maharshi, #KEYS
612:Truth is the secret of life and power. ~ Sri Aurobindo, The Human Cycle, Civilisation and Barbarism, #KEYS
613:When the mind is illumined by true knowledge, all sectarian quarrel disappears. ~ Sri Ramakrishna, #KEYS
614:Woman is disarmed, when you view her as the manifestation of the Divine Mother. ~ Sri Ramakrishna, #KEYS
615:Yoga (union) is necessary for one who is in a state of viyoga (separation). But really there is only one. ~ Sri Ramana Maharshi, #KEYS
616:You have to give up everything to know that you need nothing. ~ Sri Nisargadatta Maharaj, #KEYS
617:You may come to Brahman through Vichara (deliberation) if my Mother is willing. ~ Sri Ramakrishna, #KEYS
618:Action solves the difficulties which action creates. ~ Sri Aurobindo, Karmayogin, Facts and Opinions, #KEYS
619:A Godhead stands behind the brute machine. ~ Sri Aurobindo, Savitri, The Issue, #KEYS
620:All quarrels proceed from egoism. ~ Sri Aurobindo, Letters on Yoga - IV, Problems in Human Relations, #KEYS
621:All your burdens are borne by God. Be convinced of this and ever try to abide in sincerity and cheerfulness. ~ SRI ANANDAMAYI MA, #KEYS
622:A look, a turn decides our ill-poised fate. ~ Sri Aurobindo, Savitri, Satyavan, #KEYS
623:Even in inanimate Matter Mind is at work. ~ Sri Aurobindo, The Synthesis Of Yoga, The Threefold Life, #KEYS
624:God plays invisible in the heart of man, being screened by Maya from human view. ~ Sri Ramakrishna, #KEYS
625:He grants and will grant His touch in His own time. But we have to do our duty, which is to call out to Him. ~ SRI ANANDAMAYI MA, #KEYS
626:If you pray, trust that he hears. ~ Sri Aurobindo, Letters on Yoga - II, Bhakti Yoga and Vaishnavism, #KEYS
627:Ignorance is nothing but a superimposition of the non-self. The destruction of ignorance is liberation. ~ SRI ADI SHANKARACHARYA, #KEYS
628:In due course, we will know that our glory lies where we cease to exist. ~ Sri Ramana Maharshi, #KEYS
629:It is the nature of the mind to wander. You are not the mind. ~ Sri Ramana Maharshi, Talks, 97, #KEYS
630:Living in the world cannot taint the person who has entered it after seeing God. ~ Sri Ramakrishna, #KEYS
631:Man achieves the highest goal through the practice of Japa. Japa leads to success. Yes, Japa leads to success! ~ Sri Sarada Devi, #KEYS
632:Men have made kings that folly might have food. ~ Sri Aurobindo, Collected Plays and Stories, Act II, #KEYS
633:One can be free only by living in the Divine. ~ Sri Aurobindo, Letters on Yoga - I, Occult Knowledge, #KEYS
634:One need not have any fear if one takes refuge in God. God protects His devotee. ~ Sri Ramakrishna, #KEYS
635:Peace is a sign of mukti—Ananda moves towards siddhi. ~ Sri Aurobindo, Letters on Yoga - II, Peace, #KEYS
636:Sight is the essential poetic gift. ~ Sri Aurobindo, The Future Poetry, Poetic Vision and the Mantra, #KEYS
637:Sri Ramakrishna had absolutely no sense of egoism. He lived by giving power of attorney to the Divine Mother. ~ SWAMI PREMANANDA, #KEYS
638:The cause of misery is not in life without; it is within you as the ego. ~ Sri Ramana Maharshi, #KEYS
639:The godhead greater by a human fate. ~ Sri Aurobindo, Savitri, The Symbol Dawn, #KEYS
640:The jiva resides in the heart like iron and the Atman in the head like a magnet. ~ Sri Ramakrishna, #KEYS
641:The Mind creates the chain and not the body. ~ Sri Aurobindo, Isha Upanishad, Conclusion and Summary, #KEYS
642:The pure intellect cannot create poetry. ~ Sri Aurobindo, The Future Poetry, New Birth or Decadence?, #KEYS
643:The sincere devotee finds the Loving Lord ever ready to lend him a helping hand. ~ Sri Ramakrishna, #KEYS
644:The vital does not like waiting. ~ Sri Aurobindo, Letters on Yoga - IV, Wrong Movements of the Vital, #KEYS
645:To ask the mind to kill the mind is like making the thief the policeman. ~ Sri Ramana Maharshi, #KEYS
646:When the mind is free from attachment to sense objects, it goes straight to God. ~ Sri Ramakrishna, #KEYS
647:Within the immensity of space floats a tiny atom of consciousness and in it the entire universe is contained. ~ Sri Nisargadatta, #KEYS
648:A fathomless zero occupied the world. ~ Sri Aurobindo, Savitri, The Symbol Dawn, #KEYS
649:All absoluteness is pure delight. ~ Sri Aurobindo, The Life Divine, Delight of Existence, The Problem, #KEYS
650:All in the cosmos has a divine origin. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Personality, #KEYS
651:All this has been revealed to Me. I do not know much about what your books say.
~ Sri Ramakrishna,#KEYS
652:As you are not able to do spiritual practices always, you should do work, looking upon it as the Master's work. ~ Sri Sarada Devi, #KEYS
653:Each dawn opens into a larger Light. ~ Sri Aurobindo, Savitri, The Word of Fate, #KEYS
654:Ego is the principal knot. ~ Sri Aurobindo, The Synthesis Of Yoga, The Perfection of the Mental Being, #KEYS
655:God is fond of His devotees. He runs after the devotee as the cow after the calf. ~ Sri Ramakrishna, #KEYS
656:Grace is ever present. All that is necessary is that you surrender to It. ~ Sri Ramana Maharshi, #KEYS
657:He laid experience at the Godhead's feet;
~ Sri Aurobindo, Savitri, Satyavan,#KEYS
658:If desire comes up, the Ananda is obliged to draw back. ~ Sri Aurobindo, Letters on Yoga - IV, Desire, #KEYS
659:If enquired 'Who thinks?', thinking will come to an end. Even when thoughts do not exist, do not you exist? ~ Sri Ramana Maharshi, #KEYS
660:In the divine consciousness there is no ego. ~ Sri Aurobindo, Letters on Yoga - IV, Ego and Its Forms, #KEYS
661:Judge nothing, you will be happy. Forgive everything, you will be happier. Love everything, you will be happiest.
~ Sri Chinmoy,#KEYS
662:Love is a seeking for mutual possession. ~ Sri Aurobindo, The Synthesis Of Yoga, The Godward Emotions, #KEYS
663:One cannot demand or compel grace. ~ Sri Aurobindo, Letters on Yoga - II, Bhakti Yoga and Vaishnavism, #KEYS
664:Only a little the god-light can stay: ~ Sri Aurobindo, Savitri, The Symbol Dawn, #KEYS
665:Our sympathies become our torturers. ~ Sri Aurobindo, Savitri, The Word of Fate, #KEYS
666:The company of saints and sages is one of the chief agents of spiritual progress. ~ Sri Ramakrishna, #KEYS
667:The devotee who goes on patiently with his devotions is sure to find God at last. ~ Sri Ramakrishna, #KEYS
668:The easiest means of concentrating the mind is to focus on the flame of a candle. ~ Sri Ramakrishna, #KEYS
669:The heart is wiser than the thought. ~ Sri Aurobindo, The Synthesis Of Yoga, Love and the Triple Path, #KEYS
670:The mind of the worldly man is largely diluted with the water of impure thoughts. ~ Sri Ramakrishna, #KEYS
671:The mind pre-eminently is man; ~ Sri Aurobindo, Essays in Philosophy and Yoga, Perfection of the Body, #KEYS
672:The moments are Fate's thoughts
Watching me. ~ Sri Aurobindo, Collected Plays and Stories, Act III,#KEYS
673:There is only one state, that of consciousness or awareness or existence. ~ Sri Ramana Maharshi, #KEYS
674:Thinking that happiness comes from some object or other, you go after it. ~ Sri Ramana Maharshi, #KEYS
675:This annihilation of the idea of the body is exceedingly difficult to accomplish. ~ Sri Ramakrishna, #KEYS
676:Unless one always speaks the truth, one cannot find God who is the soul of truth. ~ Sri Ramakrishna, #KEYS
677:What is the use of knowing everything else, when you don't know yourself. ~ Sri Ramana Maharshi, #KEYS
678:Words are but ghosts unless they speak the heart. ~ Sri Aurobindo, Collected Plays and Stories, Act I, #KEYS
679:You don't forget Bhagavan and Bhagavan won't forget you ~ Sri Ramana Maharshi, Day by Day, [T5], #KEYS
680:All that is necessary is to get rid of the false notion that we are bound. ~ Sri Ramana Maharshi, #KEYS
681:As a child cries for the mother, so crying for God is the strength of an aspirant. ~ Sri Ramakrishna, #KEYS
682:Compassion to all creatures is the condition of sainthood. ~ Sri Aurobindo, Bande Mataram - II, Swaraj, #KEYS
683:Death stays the journeying discoverer, Life. ~ Sri Aurobindo, Savitri, The Issue, #KEYS
684:Even in death, the individuality of the person with samskaras is not list. ~ Sri Ramana Maharshi, #KEYS
685:God has His own plans and all these go on according to that. No one need worry as to what happens. ~ Sri Ramana Maharshi, Talk 552, #KEYS
686:God is because you are, you are because God is. The two are one. ~ Sri Nisargadatta Maharaj, #KEYS
687:God or Guru never forsakes the devotee who has surrendered him [her] self. ~ Sri Ramana Maharshi, #KEYS
688:Guru's Grace is like a hand extended to help you out of water. ~ Sri Ramana Maharshi, Talks, 398, #KEYS
689:If the body falls away there is no loss for the `I'. `I' remains the same. ~ Sri Ramana Maharshi, #KEYS
690:In Islam
All men are equal underneath the King. ~ Sri Aurobindo, Collected Plays and Stories, Act I,#KEYS
691:In the first place, our life here and now depends upon food. It is Annagata Prana. ~ Sri Ramakrishna, #KEYS
692:It is from unsatisfied desire that all suffering arises. ~ Sri Aurobindo, Letters on Yoga - IV, Desire, #KEYS
693:Let all have intense love of the Lord. This intense love is the one thing needful. ~ Sri Ramakrishna, #KEYS
694:Love is the hoop of the gods
Hearts to combine. ~ Sri Aurobindo, Collected Plays and Stories, Act I,#KEYS
695:Love itself is sweet enough
Though unreturned. ~ Sri Aurobindo, Collected Plays and Stories, Act II,#KEYS
696:Mind is born from that which is beyond mind. ~ Sri Aurobindo, The Synthesis Of Yoga, Vijnana or Gnosis, #KEYS
697:Only those who sympathise can help. ~ Sri Aurobindo, Letters on Yoga - IV, Problems in Human Relations, #KEYS
698:Only when the ever-present consciousness is realized will it be permanent. ~ Sri Ramana Maharshi, #KEYS
699:Simply look at whatever happens and know that you are beyond it. ~ Sri Nisargadatta Maharaj, #KEYS
700:So long as you say "I know" or "I do not know" you look upon yourself as a person. ~ Sri Ramakrishna, #KEYS
701:The highest teachers are those who say that God is with form, as well as formless. ~ Sri Ramakrishna, #KEYS
702:The Supermind alone commands unity in diversity. ~ Sri Aurobindo, The Life Divine, The Problem of Life, #KEYS
703:The Yogi eats not out of desire, but to maintain the body. ~ Sri Aurobindo, Letters on Yoga - IV, Food, #KEYS
704:Time and space are in the mind, but one's true state lies beyond the mind. ~ Sri Ramana Maharshi, #KEYS
705:You think you are the mind and, therefore, ask how it is to be controlled. ~ Sri Ramana Maharshi, #KEYS
706:You will know in due course that your glory lies where you cease to exist. ~ Sri Ramana Maharshi, #KEYS
707:Aggression is necessary for self-preservation. ~ Sri Aurobindo, Karmayogin, The Awakening Soul of India, #KEYS
708:All doubts will cease only when the doubter and his source have been found. ~ Sri Ramana Maharshi, #KEYS
709:Before him She stood as the transparent portal to the shrine of Ineffable Reality. ~ Sri Ramakrishna, #KEYS
710:Bhava, the higher form of Bahkti, one becomes speechless and the breath is stilled. ~ Sri Ramakrishna, #KEYS
711:Engage yourself in the living present. The future will take care of itself. ~ Sri Ramana Maharshi, #KEYS
712:God is love and beauty as well as purity. ~ Sri Aurobindo, The Human Cycle, Religion as the Law of Life, #KEYS
713:How few are they who can attain samadhi and rid themselves of this aham, this self! ~ Sri Ramakrishna, #KEYS
714:If the body falls away, there is no loss for the `I'. `I' remains the same. ~ Sri Ramana Maharshi, #KEYS
715:Karma done unselfishly purifies the mind and helps to fix it in meditation. ~ Sri Ramana Maharshi, #KEYS
716:Knowledge cannot be communicated all at once. Its attainment is a question of time. ~ Sri Ramakrishna, #KEYS
717:Liberation is self-possession, ~ Sri Aurobindo, Essays in Philosophy and Yoga, Involution and Evolution, #KEYS
718:Man lifted up the burden of his fate
~ Sri Aurobindo, Savitri, The Symbol Dawn,#KEYS
719:Poetry like everything else in man evolves. ~ Sri Aurobindo, The Future Poetry, New Birth or Decadence?, #KEYS
720:Realisations are the essence of knowledge. ~ Sri Aurobindo, Letters on Yoga - IV, Thought and Knowledge, #KEYS
721:Remain all the time steadfast in the heart, in the Transcendental Absolute. ~ Sri Ramana Maharshi, #KEYS
722:Spiritual force can always raise up material force to defend it. ~ Sri Aurobindo, Karmayogin, Ourselves, #KEYS
723:Sri Aurobindo's Savitri is a vast ocean and one may, upon reflection, go in pursuit of the choicest of pearls. ~ Daniel Albuquerque, #KEYS
724:That which exists, exists for ever; that which newly appears is later lost. ~ Sri Ramana Maharshi, #KEYS
725:The eye of man outside matters nothing; the eye within is all.
~ Sri Aurobindo, The Synthesis Of Yoga,#KEYS
726:The knowers of God sometimes live and appear like lunatics, drunkards, or children. ~ Sri Ramakrishna, #KEYS
727:The master of my stars is he
Who owns no master. ~ Sri Aurobindo, Collected Plays and Stories, Act V,#KEYS
728:The occult is a part of existence. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge, #KEYS
729:The Self shines as everything yet nothing, within, without, and everywhere. ~ Sri Ramana Maharshi, #KEYS
730:Time is immaterial for the Path of Knowledge. But some of these rules and disciplines are good for beginners. ~ Sri Ramana Maharshi, #KEYS
731:To know is best, however hard to bear. ~ Sri Aurobindo, Savitri, The Word of Fate, #KEYS
732:Vision only opens, it does not embrace. ~ Sri Aurobindo, The Synthesis Of Yoga, The Status of Knowledge, #KEYS
733:All existence here is a universal Life that takes form of Matter. ~ Sri Aurobindo, The Life Divine, Life, #KEYS
734:All self-fulfilment is satisfaction of being. ~ Sri Aurobindo, The Life Divine, The Supermind as Creator, #KEYS
735:All that you can say of the heart is that it is the very core of your being. ~ Sri Ramana Maharshi, #KEYS
736:All things Vary to keep the secret witness pleased. ~ Sri Aurobindo, Collected Plays and Stories, Act II, #KEYS
737:A Sadhu or a God should never be visited empty-handed, however trifling the present. ~ Sri Ramakrishna, #KEYS
738:As long as there is a mind, so long will there be such questions and doubts. ~ Sri Ramana Maharshi, #KEYS
739:A still identity their way to know, ~ Sri Aurobindo, Savitri, The Secret Knowledge, #KEYS
740:Avidya-Maya consists of lust, anger, avarice, inordinate attachment, pride and envy. ~ Sri Ramakrishna, #KEYS
741:Descending from the head to the Heart is the beginning of spiritual sadhana. ~ Sri Ramana Maharshi, #KEYS
742:Diversity lies in your imagination only. Unitary Being need not be acquired. ~ Sri Ramana Maharshi, #KEYS
743:Each year a mile upon the heavenly Way, ~ Sri Aurobindo, Savitri, The Word of Fate, #KEYS
744:God cannot be realized so long as there is the least desire for powers in the heart. ~ Sri Ramakrishna, #KEYS
745:If you know the Self, there will be no darkness, no ignorance and no misery. ~ Sri Ramana Maharshi, #KEYS
746:If you reject everything, what remains is the Self alone. That is real love. ~ Sri Ramana Maharshi, #KEYS
747:If you seek the source of the mind, then alone all questions will be solved. ~ Sri Ramana Maharshi, #KEYS
748:If you try to locate the mind, the mind vanishes and the Self alone remains. ~ Sri Ramana Maharshi, #KEYS
749:If you want to see God, you must first put away the film of Maya from off your eyes. ~ Sri Ramakrishna, #KEYS
750:It is the essentials alone that matter. ~ Sri Aurobindo, Letters on Yoga - II, The Call and the Capacity, #KEYS
751:It is through the search after Truth that man can elevate himself. This he should regard in the light of a duty. ~ SRI ANANDAMAYI MA, #KEYS
752:Many are the names of God and infinite the forms through which He may be approached. ~ Sri Ramakrishna, #KEYS
753:Moksha is to know that you were not born. "Be still and know that I am God." ~ Sri Ramana Maharshi, #KEYS
754:No one can enter the kingdom of heaven if there be the least trace of desire in him. ~ Sri Ramakrishna, #KEYS
755:One must realize the Self in order to open the store of unalloyed happiness. ~ Sri Ramana Maharshi, #KEYS
756:Sincerity in Yoga means to respond to the Divine alone. ~ Sri Aurobindo, Letters on Yoga - II, Sincerity, #KEYS
757:Take no notice of the ego and its activities, but see only the light behind. ~ Sri Ramana Maharshi, #KEYS
758:The greatest have their limitations. ~ Sri Aurobindo, Isha Upanishad, A Commentary on the Isha Upanishad, #KEYS
759:The key to the flaming doors of ecstasy. ~ Sri Aurobindo, Savitri, The Symbol Dawn, #KEYS
760:The knowledge of God may be likened to a man, while the Love of God is like a woman. ~ Sri Ramakrishna, #KEYS
761:There should be no big I, not even a small one. ~ Sri Aurobindo, Letters on Yoga - IV, Ego and Its Forms, #KEYS
762:The spiritually minded belong to a caste of their own beyond all social conventions. ~ Sri Ramakrishna, #KEYS
763:The tender bamboo can be easily bent, so it is easy to bend young hearts towards God ~ Sri Ramakrishna, #KEYS
764:To see God is to be God. He alone is. ~ Sri Ramana Maharshi, Maharshis Gospel, [T5], #KEYS
765:Unless a person has annihilated the mind, he cannot gain peace and be happy. ~ Sri Ramana Maharshi, #KEYS
766:We can construct nothing which goes beyond our nature. ~ Sri Aurobindo, The Life Divine, The Divine Life, #KEYS
767:We think according to what we are. ~ Sri Aurobindo, Letters on Poetry and Art, Russell, Eddington, Jeans, #KEYS
768:Yet when he is most near, she feels him far. ~ Sri Aurobindo, Savitri, 02.06, [T5], #KEYS
769:You will advance in whatever way you may meditate upon God or recite His holy names. ~ Sri Ramakrishna, #KEYS
770:A formless spirit became the soul of form. ~ Sri Aurobindo, Savitri, The World-Soul, #KEYS
771:A gate of dreams ajar on mystery's verge. ~ Sri Aurobindo, Savitri, The Symbol Dawn, #KEYS
772:All evil is in travail of the eternal good. ~ Sri Aurobindo, The Life Divine, The Divine and the Undivine, #KEYS
773:All great poetic utterance is discovery. ~ Sri Aurobindo, The Future Poetry, Poetic Vision and the Mantra, #KEYS
774:Be Quiet (Silent)!
Attend to the purpose for which you came! ~ Sri Ramana Maharshi, [T5],#KEYS
775:Bhakti, Jnana, Yoga are names for Self Realization or mukti which is our real nature. ~ Sri Ramana Maharshi, Day by day with Bhagavan, #KEYS
776:But all power is in the end one, all power is really soul-power.
~ Sri Aurobindo, The Synthesis Of Yoga,#KEYS
777:ekas tisthati viras tisthati - he stands alone, he stands as a hero.
~ Sri Aurobindo, Glossary of terms,#KEYS
778:Entire resignation and absolute faith in God are at the root of all miraculous deeds. ~ Sri Ramakrishna, #KEYS
779:Faith is not intellectual belief but a function of the soul. ~ Sri Aurobindo, Letters on Yoga - II, Faith, #KEYS
780:God's word, what a wonderful weight it must carry, for a mountain may be moved by it. ~ Sri Ramakrishna, #KEYS
781:Hold on to one thought so that others are expelled. ~ Sri Ramana Maharshi, Talks, 453, [T5], #KEYS
782:If you have true faith and longing, you will get everything by the Grace of the Lord. ~ Sri Ramakrishna, #KEYS
783:If you practise meditation and prayer it will make me happy. I look on you as my own. ~ Sri Ramakrishna, #KEYS
784:Knowledge is not complete without works. ~ Sri Aurobindo, The Synthesis Of Yoga, Love and the Triple Path, #KEYS
785:Meditation on the Self, which is oneself, is the greatest of all meditations. ~ Sri Ramana Maharshi, #KEYS
786:Mortal delight has its mortal danger. ~ Sri Aurobindo, The Secret of the Veda, The Guardians of the Light, #KEYS
787:Must fire always test the great of soul? ~ Sri Aurobindo, Savitri, The Word of Fate, #KEYS
788:One may go unasked to participate in religious music. One doesn't have to be invited. ~ Sri Ramakrishna, #KEYS
789:Peace is your natural state. It is the mind that obstructs the natural state. ~ Sri Ramana Maharshi, #KEYS
790:Practice of Bahkti for a long time leads to the higher devotion of love, Raga-Bahkti. ~ Sri Ramakrishna, #KEYS
791:Some have many sins, others have few, but the grace of God purifies them all in time. ~ Sri Ramakrishna, #KEYS
792:The pure Consciousness that alone finally remains is God. This is Liberation. ~ Sri Ramana Maharshi, #KEYS
793:There will come a time when one will have to forget all that one has learned. ~ Sri Ramana Maharshi, #KEYS
794:The sea is not aware of its wave. Similarly the Self is not aware of its ego. ~ Sri Ramana Maharshi, #KEYS
795:The spiritual man is one who has discovered his soul. ~ Sri Aurobindo, The Life Divine, The Gnostic Being, #KEYS
796:Time is a manifestation of the Eternal. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion, #KEYS
797:When the struggle is at last over and samadhi attained, then indeed the ego vanishes. ~ Sri Ramakrishna, #KEYS
798:You are the Self. Was there ever a time when you were not aware of that Self? ~ Sri Ramana Maharshi, #KEYS
799:Your own Self-Realization is the greatest service you can render the world.
~ Sri Ramana Maharshi,#KEYS
800:Accord and concord are the true normality of the spirit. ~ Sri Aurobindo, The Life Divine, The Divine Life, #KEYS
801:All action is surrounded by a complexity of forces. ~ Sri Aurobindo, Letters on Yoga - I, Occult Knowledge, #KEYS
802:All evil shall perforce change itself into good. ~ Sri Aurobindo, The Synthesis Of Yoga, Gnosis and Ananda, #KEYS
803:All impurity is a confusion of working. ~ Sri Aurobindo, The Synthesis Of Yoga, The Purified Understanding, #KEYS
804:Be but trustees and guardians of your children, whose real father is the Lord Himself. ~ Sri Ramakrishna, #KEYS
805:By men is mightiness achieved ~ Sri Aurobindo, Collected Poems, Baji Prabhou, #KEYS
806:Calmness is the criterion of spiritual progress. Plunge the purified mind into the Heart. Then the work is over. ~ Sri Ramana Maharshi, #KEYS
807:Doubt is the mind's persistent assailant. ~ Sri Aurobindo, Letters on Yoga - II, Patience and Perseverance, #KEYS
808:Ego is the reason of the difficulty in everybody. ~ Sri Aurobindo, Letters on Yoga - IV, Ego and Its Forms, #KEYS
809:Even fall has its perverted joy ~ Sri Aurobindo, Savitri, The Glory and Fall of Life, #KEYS
810:Forgetfulness of your real nature is true death; remembrance of it is rebirth. ~ Sri Ramana Maharshi, #KEYS
811:Get rid of your ignorance which makes you think that you are other than Bliss. ~ Sri Ramana Maharshi, #KEYS
812:He who is himself in bonds cannot easily free others. ~ Sri Aurobindo, The Synthesis Of Yoga, Renunciation, #KEYS
813:If a devotee prays to God with real longing, God cannot help revealing Himself to him. ~ Sri Ramakrishna, #KEYS
814:It reveals itself rather than is learned. ~ Sri Aurobindo, The Life Divine, The Eternal and the Individual, #KEYS
815:Know and believe that you are of immense power and the power will come to you at last. ~ Sri Ramakrishna, #KEYS
816:Know yourself before you seek to decide about the nature of God and the world. ~ Sri Ramana Maharshi, #KEYS
817:Look within. See the Self! There will be an end of the world and its miseries. ~ Sri Ramana Maharshi, #KEYS
818:Never out of evil one plucked good: ~ Sri Aurobindo, Savitri, The Descent into Night, #KEYS
819:On the bare peak where Self is alone with Nought ~ Sri Aurobindo, Savitri, The Issue, #KEYS
820:Self-awareness never decays. It is unrelated to anything. It is Self-luminous. ~ Sri Ramana Maharshi, #KEYS
821:Self-enquiry is really possible only through intense introversion of the mind. ~ Sri Ramana Maharshi, #KEYS
822:Space is himself and Time is only he. ~ Sri Aurobindo, Savitri, The Secret Knowledge, #KEYS
823:Successful assimilation depends on mastery. ~ Sri Aurobindo, Essays Divine and Human, On Original Thinking, #KEYS
824:The end of all Science is Agnosticism. ~ Sri Aurobindo, Isha Upanishad, A Commentary on the Isha Upanishad, #KEYS
825:The goal of evolution is also its cause. ~ Sri Aurobindo, The Synthesis Of Yoga, The Three Steps of Nature, #KEYS
826:The gods make use of our forgotten deeds. ~ Sri Aurobindo, Savitri, The Word of Fate, #KEYS
827:To remain free from thoughts is the best offering one can make to God.
~ Sri Ramana Maharshi, [T5],#KEYS
828:Unity is as strong a principle in Nature as division. ~ Sri Aurobindo, The Life Divine, The Ascent of Life, #KEYS
829:We are free here and now. It is only the mind that imagines bondage. ~ Sri Nisargadatta Maharaj, #KEYS
830:We must live as a nation before we can live in humanity. ~ Sri Aurobindo, Karmayogin, Opinion and Comments, #KEYS
831:Whether one has surrendered or not, one has never been separate from the Self. ~ Sri Ramana Maharshi, #KEYS
832:Why go on pruning the ego? That is just what it wants — to be the center of attraction. ~ Sri Ramana Maharshi, Conscious Immortality, #KEYS
833:A dire duality is our way to be. ~ Sri Aurobindo, Savitri, The Glory and Fall of Life, #KEYS
834:All the world's possibilities in man
Are waiting as the tree waits in its seed: ~ Sri Aurobindo, Savitri,#KEYS
835:Control over breath is yoga. Elimination of the mind is Jnana (Self-Knowledge). ~ Sri Ramana Maharshi, #KEYS
836:Ego is like that caterpillar which leaves its hold only after catching another. ~ Sri Ramana Maharshi, #KEYS
837:Equality is the very sign of liberation. ~ Sri Aurobindo, The Synthesis Of Yoga, The Perfection of Equality, #KEYS
838:Even the thought 'I do not realize' is a hindrance. In fact, the Self alone is. ~ Sri Ramana Maharshi, #KEYS
839:Everybody is anxious to be a master. How many are there who would care to be disciples? ~ Sri Ramakrishna, #KEYS
840:Everything is a poise of contrary energies. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - IV, #KEYS
841:Had you entered the world after obtaining God, what peace and joy you would have found! ~ Sri Ramakrishna, #KEYS
842:He who chooses the Infinite has been chosen by the Infinite.
~ Sri Aurobindo, The Synthesis Of Yoga, [T5],#KEYS
843:Ignorance is a self-oblivion of Being. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge, #KEYS
844:In both waking and dream states thoughts, names and forms occur simultaneously. ~ Sri Ramana Maharshi, #KEYS
845:In the heart of the Jnana, all is like a dream -- one remains absorbed in his own self. ~ Sri Ramakrishna, #KEYS
846:man carries the seed of the divine life in himself ~ Sri Aurobindo, The Synthesis Of Yoga, Faith and Shakti, #KEYS
847:No one knows the immensity of the sacrifice which God makes when he incarnates himself. ~ Sri Ramakrishna, #KEYS
848:One is a true hero who performs all the duties of the world with the mind fixed on God. ~ Sri Ramakrishna, #KEYS
849:One must be very particular about telling the truth. Through truth one can realise God. ~ Sri Ramakrishna, #KEYS
850:One must be very particular about telling the truth. Through truth one can realize God. ~ Sri Ramakrishna, #KEYS
851:Only in human limits man lives safe. ~ Sri Aurobindo, Savitri, Towards the Black Void, #KEYS
852:Perhaps the blindness of our will is Fate. ~ Sri Aurobindo, Savitri, The Word of Fate, #KEYS
853:Realization consists of getting rid of the false idea that one is not realized. ~ Sri Ramana Maharshi, #KEYS
854:Swift and easy is the downward path. ~ Sri Aurobindo, Savitri, The Descent into Night, #KEYS
855:The gods cannot, if they would, give themselves unasked. ~ Sri Aurobindo, Bande Mataram - I, Bhawani Mandir, #KEYS
856:The mantra-siddha is one who attains perfection by means of some sacred text or mantra. ~ Sri Ramakrishna, #KEYS
857:The questioner must admit the existence of his Self. 'I am' is the realization. ~ Sri Ramana Maharshi, #KEYS
858:There is never a moment when the Self is not; It is ever-present, here and now. ~ Sri Ramana Maharshi, #KEYS
859:The Self cannot be the doer. Find out who is the doer and the Self is revealed. ~ Sri Ramana Maharshi, #KEYS
860:Things that happen during the wakeful, dream and sleep states do not affect you at all; you remain your own Self. ~ Sri Ramana Maharshi, #KEYS
861:This small mind covers the whole universe and prevents Reality from being seen. ~ Sri Ramana Maharshi, #KEYS
862:Through the practice of meditation or invocation, the mind becomes one-pointed. ~ Sri Ramana Maharshi, #KEYS
863:To be equal is to be infinite and universal. ~ Sri Aurobindo, The Synthesis Of Yoga, The Action of Equality, #KEYS
864:True knowledge is not attained by thinking. It is what you are; it is what you become.
~ A B Purani, EVENING TALKS WITH SRI AUROBINDO,#KEYS
865:what matters in a symbol is what it means for you. ~ Sri Aurobindo, Letters on Yoga - III, The Animal World, #KEYS
866:When a force ceases to conquer, it ceases to live. ~ Sri Aurobindo, Karmayogin, The Awakening Soul of India, #KEYS
867:When the mind and speech unite in earnest, asking for a thing, that prayer is answered. ~ Sri Ramakrishna, #KEYS
868:You belong to the Master. He is watching over your earthly life as well as your life to come. What worry do you have? ~ Sri Sarada Devi, #KEYS
869:All awareness is power and all power conceals awareness. ~ Sri Aurobindo, Hymns to the Mystic Fire, RV I.1.1, #KEYS
870:All can be done if the god-touch is there
~ Sri Aurobindo, Savitri, The Symbol Dawn,#KEYS
871:All sins are destroyed by taking God's name. Sense desire, anger -- all these flee away. ~ Sri Ramakrishna, #KEYS
872:A new ordeal always brings with it a new awakening. ~ Sri Aurobindo, Bande Mataram - II, Ideals Face to Face, #KEYS
873:Be not afraid, like some foolish people, that you may run to excess in your love of God. ~ Sri Ramakrishna, #KEYS
874:Desire, the troubled seed of things. ~ Sri Aurobindo, Savitri, The Vision and the Boon, #KEYS
875:Do you know the meaning of karmayoga? It is to surrender to God the fruit of all action. ~ Sri Ramakrishna, #KEYS
876:Even the thought, "I do not realize" is a hindrance. In fact, the Self alone is. ~ Sri Ramana Maharshi, #KEYS
877:Faith fights for God, while Knowledge is waiting for fulfilment. ~ Sri Aurobindo, Karmayogin, In Either Case, #KEYS
878:Find the source. The false 'I' will disappear and the real 'I' will be realized. ~ Sri Ramana Maharshi, #KEYS
879:He sees within the face of deity, ~ Sri Aurobindo, Savitri, The Secret Knowledge, [T5], #KEYS
880:I am That I Am" sums up the whole truth; the method is summarized in "Be Still." ~ Sri Ramana Maharshi, #KEYS
881:If you possess even one of the eight psychic powers, you will never know My real nature. ~ Sri Ramakrishna, #KEYS
882:Let the man [woman] find out his undying Self and die and be immortal and happy. ~ Sri Ramana Maharshi, #KEYS
883:Limited and divided being is ignorance. ~ Sri Aurobindo, The Secret of the Veda, The Doctrine of the Mystics, #KEYS
884:Of all the thoughts that rise in the mind, the thought 'I' is the first thought. ~ Sri Ramana Maharshi, #KEYS
885:One must test oneself from time to time to see whether one has conquered the lower self. ~ Sri Ramakrishna, #KEYS
886:Our life is a paradox with God for key. ~ Sri Aurobindo, Savitri, The Secret Knowledge, #KEYS
887:Out of the darkness we still grow to light. ~ Sri Aurobindo, Savitri, The Word of Fate, #KEYS
888:Powers are sought by the mind which must be kept alert, whereas the Self is realised when the mind is 'destroyed'. ~ Sri Ramana Maharshi, #KEYS
889:Prayer is not a form of words but an aspiration. ~ Sri Aurobindo, Bande Mataram - II, The Need of the Moment, #KEYS
890:That which rises and sets is the ego; that which remains changeless is the Self. ~ Sri Ramana Maharshi, #KEYS
891:The characteristic energy of pure Mind is change. ~ Sri Aurobindo, The Synthesis Of Yoga, The Threefold Life, #KEYS
892:The dead are fortunate. It is only those who are left behind who feel miserable. ~ Sri Ramana Maharshi, #KEYS
893:The Divinity in man dwells veiled in his spiritual centre. ~ Sri Aurobindo, The Life Divine, The Divine Life, #KEYS
894:The gnostic soul is the child, but the king-child. ~ Sri Aurobindo, The Synthesis Of Yoga, Gnosis and Ananda, #KEYS
895:The jar when it is filled makes no noise, and so one who has realized God does not talk. ~ Sri Ramakrishna, #KEYS
896:There can be no firm foundation in sadhana without equality, samata.
~ Sri Aurobindo, Letters On Yoga - II,#KEYS
897:The Self cannot be found in books. You have to find it for yourself in yourself. ~ Sri Ramana Maharshi, #KEYS
898:The Self is all shining and only pure jnana. So there is no ajnana in his sight. ~ Sri Ramana Maharshi, #KEYS
899:The Self is the one Reality that always exists, and it is by the light of the Self that all other things are seen. ~ Sri Ramana Maharshi, #KEYS
900:The supreme faith is that which sees God in all. ~ Sri Aurobindo, Essays on the Gita, The Way and the Bhakta, #KEYS
901:The worldly person prefers the pleasures of the senses to the bliss of divine communion. ~ Sri Ramakrishna, #KEYS
902:You are always the Self. Earnest efforts never fail. Success is bound to result. ~ Sri Ramana Maharshi, #KEYS
903:A gossiping spirit is always an obstacle. ~ Sri Aurobindo, Letters on Himself and the Ashram, Avoiding Gossip, #KEYS
904:All doubts will cease only when the doubter and his [her] source have been found. ~ Sri Ramana Maharshi, #KEYS
905:All, even pain, was the soul's pleasure here; ~ Sri Aurobindo, Savitri, The World-Stair, #KEYS
906:And in her bosom nursed a greater dawn
~ Sri Aurobindo, Savitri, The Return to Earth,#KEYS
907:Awareness is jnana. Jnana is eternal and natural, ajnana is unnatural and unreal. ~ Sri Ramana Maharshi, #KEYS
908:Devote yourself here and now to the search for the Truth that is ever within you. ~ Sri Ramana Maharshi, #KEYS
909:God is nearer to you than anything else, yet by the screen of egotism you cannot see Him. ~ Sri Ramakrishna, #KEYS
910:Hard is it to persuade earth-nature's change; ~ Sri Aurobindo, Savitri, The Symbol Dawn, #KEYS
911:if I were to dance in the name of God, what would people say?" - Cast off all such ideas. ~ Sri Ramakrishna, #KEYS
912:If the mind subsides, the perception of the world as an objective reality ceases. ~ Sri Ramana Maharshi, #KEYS
913:If you thus reject everything, what remains is the Self alone. That is real love. ~ Sri Ramana Maharshi, #KEYS
914:Let Him choose for thee a king's palace or the bowl of the beggar.
~ Sri Aurobindo, Essays Divine And Human,#KEYS
915:Let your standpoint become that of wisdom then the world will be found to be God. ~ Sri Ramana Maharshi, #KEYS
916:One first creates out of his mind and then sees what his mind itself has created. ~ Sri Ramana Maharshi, #KEYS
917:Space is a stillness of God building his earthly abode. ~ Sri Aurobindo, The Future Poetry, Trance of Waiting, #KEYS
918:That which is continuous is permanent. That which is discontinuous is transitory. ~ Sri Ramana Maharshi, #KEYS
919:The deeper the humility with which we conduct ourselves, the better it is for us. ~ Sri Ramana Maharshi, #KEYS
920:The important thing is the mind. Bondage is of the mind, and freedom also is of the mind. ~ Sri Ramakrishna, #KEYS
921:The inner silence is self-surrender. And that is living without the sense of ego. ~ Sri Ramana Maharshi, #KEYS
922:The knot of the Ignorance is egoism. ~ Sri Aurobindo, Isha Upanishad: The Inhabiting Godhead, Life and Action, #KEYS
923:The law of the supermind is unity fulfilled in diversity. ~ Sri Aurobindo, The Life Divine, The Gnostic Being, #KEYS
924:The ordinary man is not yet a rational being. ~ Sri Aurobindo, The Human Cycle, The Curve of the Rational Age, #KEYS
925:The Self remains ever the same, here and now. There is nothing more to be gained. ~ Sri Ramana Maharshi, #KEYS
926:The unchangeable can only be realized in silence. Once realized, it will deeply affect the changeable. ~ Sri Nisargadatta Maharaj Maharaj, #KEYS
927:Those who have not attained to God, what power have they to untie the bonds of the world? ~ Sri Ramakrishna, #KEYS
928:To the soul and Shakti in man nothing is impossible. ~ Sri Aurobindo, The Synthesis Of Yoga, Faith and Shakti, #KEYS
929:Unity the race moves towards and must one day realise. ~ Sri Aurobindo, The Human Cycle, Diversity in Oneness, #KEYS
930:When Love desires Love,
Then Love is born. ~ Sri Aurobindo, Collected Plays and Stories, Act I,#KEYS
931:When we give up regarding the unreal as real, then the reality alone will remain. ~ Sri Ramana Maharshi, #KEYS
932:Who is the doubter? Who is the thinker? Find him [her]. These doubts will vanish. ~ Sri Ramana Maharshi, #KEYS
933:A dual Nature covered the Unique. ~ Sri Aurobindo, Savitri, The Debate of Love and Death, #KEYS
934:All life is either consciously or subconsciously a Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga, Life and Yoga, #KEYS
935:All that we meet is a symbol and gateway ~ Sri Aurobindo, Collected Poems, Ahana, #KEYS
936:All this is the Brahman; this Self is the Brahman and the Self is fourfold.
~ Sri Aurobindo, The Life Divine,#KEYS
937:By itself the intelligence can only achieve talent. ~ Sri Aurobindo, The Human Cycle, The Suprarational Beauty, #KEYS
938:Devotion to God increases in the same proportion as attachment to sense objects decreases. ~ Sri Ramakrishna, #KEYS
939:Do not seek illumination unless you seek it as a man whose hair is on fire seeks a pond.
~ Sri Ramakrishna,#KEYS
940:Every man is not only himself, he is that which he represents. ~ Sri Aurobindo, Karmayogin, Facts and Opinions, #KEYS
941:God is in all people, but all people are not in God -- that is the reason why they suffer. ~ Sri Ramakrishna, #KEYS
942:Heart" is merely another name for the Supreme Spirit, because He is in all hearts. ~ Sri Ramana Maharshi, #KEYS
943:Imagination the free-will of Truth, ~ Sri Aurobindo, Savitri, The Glory and Fall of Life, #KEYS
944:I meditate upon Thee, O Rama, as my Divine Master and think of myself only as Thy servant. ~ Sri Ramakrishna, #KEYS
945:Is there anyone who is not realizing the Self? Does anyone deny his own existence? ~ Sri Ramana Maharshi, #KEYS
946:It is vision that sees Truth, not logic. ~ Sri Aurobindo, Letters on Poetry and Art, Russell, Eddington, Jeans, #KEYS
947:Mind flowed unknowing in the sap of life ~ Sri Aurobindo, Savitri, The World-Stair, [T5], #KEYS
948:My insanity is the only thing preventing me from losing my mind!" ~ Sri Gawn Tu Fahr, (Jean-Pierre Gregoire) "Love's True Home.,", (2010)., #KEYS
949:One cannot have the vision of God as long as one has these three- shame, hatred, and fear. ~ Sri Ramakrishna, #KEYS
950:One is truly free, even in this life, who knows that God does all and yet he does nothing. ~ Sri Ramakrishna, #KEYS
951:Show great devotion to your parents; but don't obey them if they stand in your way to God. ~ Sri Ramakrishna, #KEYS
952:Since the sage has no creed of his own, he never engages in [useless] discussions. ~ Sri Ramana Maharshi, #KEYS
953:Soul determines Form & Action & is not determined by them. ~ Sri Aurobindo, Isha Upanishad, The Isha Upanishad, #KEYS
954:Study cannot take the same or a greater importance than sadhana.
~ Sri Aurobindo, Letters On Yoga - IV, [T2],#KEYS
955:The Avatara or Savior is the messenger of God. He is like the viceroy of a mighty monarch. ~ Sri Ramakrishna, #KEYS
956:The giver of the Mantra is the real Guru, for by the repetition of this Mantra one obtains dispassion, and renunciation. ~ Sri Sarada Devi, #KEYS
957:The laws of the Unknown create the known. ~ Sri Aurobindo, Savitri, The Secret Knowledge, #KEYS
958:The palace woke to its own emptiness;
~ Sri Aurobindo, Savitri, The Call to the Quest,#KEYS
959:The psychic is the support of the individual evolution ~ Sri Aurobindo, Letters on Yoga - I, The Psychic Being, #KEYS
960:The realization of God is not the same as the acquirement of the Siddis or psychic powers. ~ Sri Ramakrishna, #KEYS
961:The real truth of man is to be found in his soul. ~ Sri Aurobindo, The Human Cycle, The Spiritual Aim and Life, #KEYS
962:There is no goal to be reached. There is nothing to be attained. You are the Self. ~ Sri Ramana Maharshi, #KEYS
963:There must be an object and a subject to witness. These are creations of the mind. ~ Sri Ramana Maharshi, #KEYS
964:The tree laden with fruit always bends low. So if you wish to be great, be lowly and meek. ~ Sri Ramakrishna, #KEYS
965:The Unknown is not the Unknowable. ~ Sri Aurobindo, The Life Divine, The Two Negations, The Materialist Denial, #KEYS
966:This false sense of `I' must go. The real `I' is always there. It is here and now. ~ Sri Ramana Maharshi, #KEYS
967:Whatever form your enquiry may take, you must finally come to the one I, the Self. ~ Sri Ramana Maharshi, #KEYS
968:When the Sun of Knowledge rises, the ice melts; it becomes the same water it was before.
~ Sri Ramakrishna,#KEYS
969:A deep surrender is their source of might, ~ Sri Aurobindo, Savitri, The Secret Knowledge, #KEYS
970:A divine incarnation is hard to comprehend -- It is the play of the infinite on the finite. ~ Sri Ramakrishna, #KEYS
971:Charm is the seal of the gods upon woman. ~ Sri Aurobindo, Collected Poems, Ilion, #KEYS
972:Each victory gained over oneself means new strength to gain more victories. ~ Sri Aurobindo, Letters on Yoga IV, #KEYS
973:Egotism exists in ignorance, not in knowledge. He attains the Truth who is void of conceit. ~ Sri Ramakrishna, #KEYS
974:Equality does not include inert acceptance. ~ Sri Aurobindo, Letters on Yoga - II, Equality - The Chief Support, #KEYS
975:Happiness is the very nature of the Self; happiness and the Self are not different. ~ Sri Ramana Maharshi, #KEYS
976:He moves there as the Soul, as Nature she. ~ Sri Aurobindo, Savitri, The Secret Knowledge, #KEYS
977:If, instead of preaching to others, one worships god all the time that is preaching enough. ~ Sri Ramakrishna, #KEYS
978:It may be given to the householder to see God. It was the case with Janaka, the great sage. ~ Sri Ramakrishna, #KEYS
979:Knowing the Self is being the Self, and being means existence, one's own existence. ~ Sri Ramana Maharshi, #KEYS
980:Let the man find out his undying Self and die and be immortal and happy. ~ Sri Ramana Maharshi, Talks, 64, #KEYS
981:Love in Her was wider than the universe. The whole world could take refuge in Her single heart. ~ Sri Aurobindo, #KEYS
982:Man's conscience is a creation of his evolving nature. ~ Sri Aurobindo, The Human Cycle, The Suprarational Good, #KEYS
983:Out of the unknown we move to the unknown. ~ Sri Aurobindo, Savitri, The Secret Knowledge, #KEYS
984:Soonest is always best
When noble deeds are to be done. ~ Sri Aurobindo, Collected Plays and Stories, Act II,#KEYS
985:Strong poisons are the only salvation in desperate diseases. ~ Sri Aurobindo, Bande Mataram - II, The New Ideal, #KEYS
986:The Bliss that is creation's splendid grain ~ Sri Aurobindo, Savitri, In the Self of Mind, #KEYS
987:The knowledge which purifies the intelligence is true knowledge. All the rest is ignorance. ~ Sri Ramakrishna, #KEYS
988:The principle of the Yoga is rejection-throwing out of the being.
~ Sri Aurobindo, Letters On Yoga - II, [T5],#KEYS
989:There is no delay in attaining God for whom the glories of affection are becoming manifest. ~ Sri Ramakrishna, #KEYS
990:The Self is all-comprising. In fact Self is all. There is nothing besides the Self. ~ Sri Ramana Maharshi, #KEYS
991:The temple of the body should not be kept in darkness; the lamp of knowledge must light it. ~ Sri Ramakrishna, #KEYS
992:The tongue is always an easily erring member. ~ Sri Aurobindo, Letters on Yoga - IV, Depression and Despondency, #KEYS
993:To liberated souls and aspirants after Truth, this life seems like a dark and noisome well. ~ Sri Ramakrishna, #KEYS
994:Until realisation there will be Karma, i.e., action and reaction; after realisation there will be no Karma, no world. ~ Sri Ramana Maharshi, #KEYS
995:Whether the mind becomes steady or not, practice Japa. It will be nice if you can perform a certain number of Japa daily. ~ Sri Sarada Devi, #KEYS
996:Without a great ideal there can be no great movement. ~ Sri Aurobindo, Bande Mataram - I, The Leverage of Faith, #KEYS
997:A faith she craves that can survive defeat, ~ Sri Aurobindo, Savitri, The Secret Knowledge, #KEYS
998:After 'tis cold, none heeds, none hinders. ~ Sri Aurobindo, Collected Poems, Ilion, #KEYS
999:A god come down and greater by the fall. ~ Sri Aurobindo, Savitri, The Vision and the Boon, #KEYS
1000:Always the Ideal beckoned from afar.
~ Sri Aurobindo, Savitri, The Heavens of the Ideal,#KEYS
1001:A mutual giving and receiving is the law of Life. ~ Sri Aurobindo, Essays on the Gita, The Lord of the Sacrifice, #KEYS
1002:Behind everything in life there is an Absolute. ~ Sri Aurobindo, The Human Cycle, The Reason as Governor of Life, #KEYS
1003:By Truth is the progress towards the Truth. ~ Sri Aurobindo, The Secret of the Veda, The Ashwins, Lords of Bliss, #KEYS
1004:Follow the instruction of holy men who have come to know the Lord after many a hard penance. ~ Sri Ramakrishna, #KEYS
1005:For the subsidence of mind there is no other means more effective than Self-enquiry. ~ Sri Ramana Maharshi, #KEYS
1006:He [She] who gives himself up to the Self that is God is the most excellent devotee. ~ Sri Ramana Maharshi, #KEYS
1007:If one surrenders to God, there will be no cause for anxiety. ~ Sri Ramana Maharshi, Conscious Immortality, #KEYS
1008:If you give up all else and seek Him alone, He alone will remain as the I, the Self. ~ Sri Ramana Maharshi, #KEYS
1009:It is the soul in us which turns always towards Truth, Good and Beauty.
~ Sri Aurobindo, The Life Divine, [T5],#KEYS
1010:Life is to be found in the recesses of its own being. ~ Sri Aurobindo, Bande Mataram - II, The One Thing Needful, #KEYS
1011:Man is a creature blinded by the sun
Who errs by seeing ~ Sri Aurobindo, Collected Plays and Stories, Act III,#KEYS
1012:Mind is only a preparatory form of our consciousness. ~ Sri Aurobindo, The Life Divine, The Supermind as Creator, #KEYS
1013:One has sometimes to deny God in order to find him. ~ Sri Aurobindo, The Human Cycle, The Spiritual Aim and Life, #KEYS
1014:One who knows the secret of that love finds the world itself full of universal love. ~ Sri Ramana Maharshi, #KEYS
1015:Perfect knowledge indeed leads to perfect love. ~ Sri Aurobindo, The Synthesis Of Yoga, Love and the Triple Path, #KEYS
1016:Realize your pure Be-ing. Thoughts will play as usual, but you will not be affected. ~ Sri Ramana Maharshi, #KEYS
1017:Sacred scriptures all point the way to God. Once you know the way, what is the use of books? ~ Sri Ramakrishna, #KEYS
1018:That which is must also persist for ever. That which appears anew will also be lost. ~ Sri Ramana Maharshi, #KEYS
1019:The Divine Grace comes in to help and save. ~ Sri Aurobindo, Letters on Yoga - II, The Divine Grace and Guidance, #KEYS
1020:The Enigma's knot is tied in human kind. ~ Sri Aurobindo, Savitri, The Vision and the Boon, #KEYS
1021:The intuitive mentality is still mind and not gnosis. ~ Sri Aurobindo, The Synthesis Of Yoga, The Intuitive Mind, #KEYS
1022:The lyric is a moment of heightened soul experience. ~ Sri Aurobindo, The Future Poetry, The Form and the Spirit, #KEYS
1023:There is no such thing as a mere accident. ~ Sri Aurobindo, Letters on Yoga - IV, Accidents, Possession, Madness, #KEYS
1024:The Self is that where there is absolutely no "I" thought. That is called "Silence". ~ Sri Ramana Maharshi, #KEYS
1025:The speech that labels more than it lights; ~ Sri Aurobindo, Savitri, The Secret Knowledge, #KEYS
1026:The Supermind using the Word is the creative Logos. ~ Sri Aurobindo, Kena and Other Upanishads, The Supreme Word, #KEYS
1027:Those who have discovered great Truths have done so in the still depths of the Self. ~ Sri Ramana Maharshi, #KEYS
1028:Thoughts change but not you. Let go of the passing thoughts and hold on to the Self. ~ Sri Ramana Maharshi, #KEYS
1029:To be able to be regular is a great force, one becomes master of one's time and one's movements. ~ Sri Aurobindo, #KEYS
1030:Try to remember the Master always and perform your Japa whenever you can; at least you can salute Him mentally, can't you? ~ Sri Sarada Devi, #KEYS
1031:Vision is the characteristic power of the poet. ~ Sri Aurobindo, The Future Poetry, Poetic Vision and the Mantra, #KEYS
1032:All knowledge is in oneself, in the knower. ~ Sri Aurobindo, Early Cultural Writings, Things Seen in Symbols - II, #KEYS
1033:Almighty powers are shut in Nature's cells. ~ Sri Aurobindo, Savitri, The Call to the Quest, #KEYS
1034:A struggling ignorance is his wisdom's mate: ~ Sri Aurobindo, Savitri, The Secret Knowledge, #KEYS
1035:At play with him as with her child or slave, ~ Sri Aurobindo, Savitri, The Secret Knowledge, #KEYS
1036:By the Lord's grace the spirit must be quickened. Spiritual awakening is followed by Samadhi. ~ Sri Ramakrishna, #KEYS
1037:Eternity speaks, none understands its word; ~ Sri Aurobindo, Savitri, The Call to the Quest, #KEYS
1038:Every being is Narayana, the Lord Himself. The whole universe is Narayana the supreme spirit. ~ Sri Ramakrishna, #KEYS
1039:God is the one stable and eternal Reality. ~ Sri Aurobindo, Isha Upanishad: Brahman, Oneness of God and the World, #KEYS
1040:God is within yourself. Dive within and realize. God, Guru and the Self are the same. ~ Sri Ramana Maharshi, #KEYS
1041:Her acts became gestures of sacrifice.
~ Sri Aurobindo, Savitri, The Growth of the Flame,#KEYS
1042:I am always giving my anugraham (Grace). If you cannot apprehend it, what am I to do? ~ Sri Ramana Maharshi, #KEYS
1043:I can have nothing to do with your money. For if I accept it, my mind will be always with it. ~ Sri Ramakrishna, #KEYS
1044:Immortality assured itself by death; ~ Sri Aurobindo, Savitri, The Debate of Love and Death, #KEYS
1045:It is faith in the name of the Lord that works wonders, for faith is life and doubt is death. ~ Sri Ramakrishna, #KEYS
1046:It is not for me to bless. It is for the Divine Mother to do so. All blessings come from her. ~ Sri Ramakrishna, #KEYS
1047:Look. This little finger covers the eye and prevents the whole world from being seen. ~ Sri Ramana Maharshi, #KEYS
1048:Maya gives rise to the seed of "I" and "mine" and serves to keep beings chained to the world. ~ Sri Ramakrishna, #KEYS
1049:Mind is only a bundle of thoughts: stop thinking and show me then, where is the mind? ~ Sri Ramana Maharshi, #KEYS
1050:Night a process of the eternal light ~ Sri Aurobindo, Savitri, The Debate of Love and Death, #KEYS
1051:No one I am, I who am all that is. ~ Sri Aurobindo, Collected Poems, Liberation - I, #KEYS
1052:One who thinks that his spiritual guide is merely a man, can draw no profit from his contact. ~ Sri Ramakrishna, #KEYS
1053:Peace is Self-Realization. Peace need not be disturbed. One should aim at Peace only. ~ Sri Ramana Maharshi, #KEYS
1054:Peace prevails only in the transcendental state, which is the true state of the Self. ~ Sri Ramana Maharshi, #KEYS
1055:Realization is eternal. There is no question of instantaneous or gradual realization. ~ Sri Ramana Maharshi, #KEYS
1056:Seeing the false as the false, is meditation. This must go on all the time. ~ Sri Nisargadatta Maharaj, #KEYS
1057:See who you are and remain as the Self, free from birth, going, coming and returning. ~ Sri Ramana Maharshi, #KEYS
1058:Speak not my secret name to hostile Time. ~ Sri Aurobindo, Savitri, The Vision and the Boon, #KEYS
1059:The body is the chrysalis of a soul. ~ Sri Aurobindo, Savitri, The Debate of Love and Death, #KEYS
1060:The eternal Truth can manifest its truths in Time. ~ Sri Aurobindo, The Synthesis Of Yoga, The Master of the Work, #KEYS
1061:The help of Sri Aurobindo is constant; it is for us to know how to receive it.
~ The Mother, Words Of The Mother I,#KEYS
1062:There is no such thing as the unreal, from another standpoint. The Self alone exists. ~ Sri Ramana Maharshi, #KEYS
1063:The supreme 'I' alone is. To think otherwise is to delude oneself. ~ Sri Ramana Maharshi, Maharshi's Gospel, #KEYS
1064:Vital desire grows by being indulged, it does not become satisfied. ~ Sri Aurobindo, Letters on Yoga - IV, Desire, #KEYS
1065:We cannot get strength unless we adore the Mother of strength. ~ Sri Aurobindo, Bande Mataram - I, Bhawani Mandir, #KEYS
1066:What are the obstacles which hinder realization of the Self? They are habits of mind. ~ Sri Ramana Maharshi, #KEYS
1067:Whatever happens you are unaffected, still as you were. ~ Sri Ramana Maharshi, Conscious Immortality, ch 15, #KEYS
1068:When you investigate by turning inwards, you find there is no such thing as the mind. ~ Sri Ramana Maharshi, #KEYS
1069:Yoga demands mastery over the nature, not subjection to the nature. ~ Sri Aurobindo, Letters on Yoga - IV, Desire, #KEYS
1070:299. Turn all things to honey; this is the law of divine living.
~ Sri Aurobindo, Essays Divine And Human, Karma,#KEYS
1071:A casual passing phrase can change our life. ~ Sri Aurobindo, Savitri, The Call to the Quest, #KEYS
1072:A million lotuses swaying on one stem,
~ Sri Aurobindo, Savitri, The Heavens of the Ideal,#KEYS
1073:A prey to the staring phantoms of the gloom ~ Sri Aurobindo, Savitri, The Descent into Night, #KEYS
1074:Faith divines in the large what Knowledge sees distinctly and clearly. ~ Sri Aurobindo, Karmayogin, In Either Case, #KEYS
1075:Faith is only a will aiming at greater truth. ~ Sri Aurobindo, The Synthesis Of Yoga, The Power of the Instruments, #KEYS
1076:Heal from above instead of struggling from below. ~ Sri Aurobindo, The Synthesis Of Yoga, The Cosmic Consciousness, #KEYS
1077:If the ego rises, all else will also rise; if it subsides, all else will also subside. ~ Sri Ramana Maharshi, #KEYS
1078:In fact, wakefulness and dream are equally unreal from the standpoint of the Absolute. ~ Sri Ramana Maharshi, #KEYS
1079:Its faith is perfectibility, its watchword is progress. ~ Sri Aurobindo, The Synthesis Of Yoga, The Threefold Life, #KEYS
1080:Peace is always present. Get rid of the disturbances to Peace. This Peace is the Self. ~ Sri Ramana Maharshi, #KEYS
1081:Preaching is simple communication of Knowledge; it can really be done in silence only. ~ Sri Ramana Maharshi, #KEYS
1082:Pure Bhakti is very difficult to obtain. In Bhakti, the mind and soul must be absorbed in God. ~ Sri Ramakrishna, #KEYS
1083:She has a secret of will power which no other nation possesses. ~ Sri Aurobindo, Bande Mataram - II, The New Ideal, #KEYS
1084:So long as one goes on questioning and reasoning about God, one has not seen Him as a Reality. ~ Sri Ramakrishna, #KEYS
1085:Supermind is the vast self-extension of the Brahman that contains and develops.
~ Sri Aurobindo, The Life Divine,#KEYS
1086:The child of the Void shall be reborn in God, ~ Sri Aurobindo, Savitri, Satyavan and Savitri, #KEYS
1087:The intellect itself realises after continuous practice that it is enabled by some Higher Power to function. ~ Sri Ramana Maharshi, Talks, 502, #KEYS
1088:The intelligent are intelligent only in patches. ~ Sri Aurobindo, The Synthesis Of Yoga, The Three Modes of Nature, #KEYS
1089:The mind does not exist apart from the Self, that is, it has no independent existence. ~ Sri Ramana Maharshi, #KEYS
1090:The mind is a thing that dwells in diffusion, in succession. ~ Sri Aurobindo, The Synthesis Of Yoga, Concentration, #KEYS
1091:The soul must turn to You O, Aruna Hill, and merge again in You alone, Ocean of bliss. ~ Sri Ramana Maharshi, #KEYS
1092:The Wise who know see but one half of Truth, ~ Sri Aurobindo, Savitri, The Call to the Quest, #KEYS
1093:The Word expresses that which is self-hidden in the Silence. ~ Sri Aurobindo, The Life Divine, Reality Omnipresent, #KEYS
1094:To copy on earth's copies is his art. ~ Sri Aurobindo, Savitri, The Kingdom of Subtle Matter, #KEYS
1095:To realize happiness, the enquiry, 'Who am I?' in quest of the Self is the best means. ~ Sri Ramana Maharshi, #KEYS
1096:When bound in fetters, the soul is the jiva; when released from them, the same thing is Shiva. ~ Sri Ramakrishna, #KEYS
1097:Without being possessed one does not possess oneself utterly. ~ Sri Aurobindo, The Life Divine, The Ascent of Life, #KEYS
1098:World bound men, cannot resist the temptation of women and gold and direct their minds to God. ~ Sri Ramakrishna, #KEYS
1099:You have only to keep yourself open and whatever you need and can receive at the moment will come. ~ Sri Aurobindo, #KEYS
1100:Abide in prayers and devotion, with no thought of samsara for at least three days, if not more. ~ Sri Ramakrishna, #KEYS
1101:All Nature is a display and a play of God, ~ Sri Aurobindo, Essays in Philosophy and Yoga, Involution and Evolution, #KEYS
1102:A saviour gesture stretched her lifted arm, ~ Sri Aurobindo, Savitri, The Finding of the Soul, #KEYS
1103:Assent to thy high self, create, endure.
~ Sri Aurobindo, Savitri, The Vision and the Boon,#KEYS
1104:A subtle link of union joins all life. ~ Sri Aurobindo, Savitri, The Kingdom of Subtle Matter, #KEYS
1105:Bhakti Yoga and not Jnana Yoga or Karma Yoga is the Yuga-Dharma, the adequate path of this age. ~ Sri Ramakrishna, #KEYS
1106:Commercialism is still the heart of modern civilisation. ~ Sri Aurobindo, The Human Cycle, Civilisation and Culture, #KEYS
1107:Deep within my heart I have planted the name of Kāli,
The Wish-fulfilling Tree of heaven... ~ Sri Ramakrishna, The Gospel of Sri Ramakrishna#KEYS
1108:God is a hard master and will not be served by halves. ~ Sri Aurobindo, Bande Mataram - II, The Wheat and the Chaff, #KEYS
1109:Grace is ever present. All that is necessary is that you surrender to it.
~ Sri Ramana Maharshi, Talks, 472,#KEYS
1110:If all forms, quantities, qualities were to disappear, this would remain. ~ Sri Aurobindo, The Life Divine, 1.09-08, #KEYS
1111:Infinity wore a boundless zero's form. ~ Sri Aurobindo, Savitri, The Debate of Love and Death, #KEYS
1112:In relation to the universe the Supreme is Brahman. ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge, #KEYS
1113:In the realized man [woman], the mind may be active or inactive; the Self alone exists. ~ Sri Ramana Maharshi, #KEYS
1114:It is only those who are mature that can understand the matter in its naked simplicity. ~ Sri Ramana Maharshi, #KEYS
1115:Lost in intense God-consciousness I could not know that I was nude the greater part of the day. ~ Sri Ramakrishna, #KEYS
1116:Mosquitoes are teaching you that you are not the body. ~ Sri Ramana Maharshi, Living by the Words of Bhagavan, #KEYS
1117:Nothing can be done by the weak and so nothing is given to the weak. ~ Sri Aurobindo, Karmayogin, Bhawanipur Speech, #KEYS
1118:Our outward happenings have their seed within, ~ Sri Aurobindo, Savitri, The Secret Knowledge, #KEYS
1119:Real faith is something spiritual, a knowledge of the soul. ~ Sri Aurobindo, Letters on Yoga - I, Morality and Yoga, #KEYS
1120:Renunciation is an indispensable instrument of our perfection. ~ Sri Aurobindo, The Synthesis Of Yoga, Renunciation, #KEYS
1121:Self is always there. One seeks to destroy the obstacles to the revelation of the Self. ~ Sri Ramana Maharshi, #KEYS
1122:Solitude wrapped him in its voiceless folds. ~ Sri Aurobindo, Savitri, The Descent into Night, #KEYS
1123:That which then remains separate and alone by itself, that pure Awareness is what I am. ~ Sri Ramana Maharshi, #KEYS
1124:The depth of the heart, the retired corner, and the forest are the three places for meditation. ~ Sri Ramakrishna, #KEYS
1125:The Jiva is a spirit and self, superior to Nature. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Ego, #KEYS
1126:The mind of the Enlightened Sage (jnani) never exists apart from Brahman, the Absolute. ~ Sri Ramana Maharshi, #KEYS
1127:The question of time does not arise at all to the one established in one's true nature. ~ Sri Ramana Maharshi, #KEYS
1128:There is no difference in work. Do not think that this work will lead to God and that will not. ~ Sri Ramakrishna, #KEYS
1129:The society of the holy make even the wicked righteous, awakening awe and reverence within them ~ Sri Ramakrishna, #KEYS
1130:Time is a convention of movement, not a condition of existence. ~ Sri Aurobindo, Isha Upanishad, The Isha Upanishad, #KEYS
1131:To bring about peace means to be free from thoughts and to abide as Pure Consciousness. ~ Sri Ramana Maharshi, #KEYS
1132:Truly speaking, Pure Consciousness is indivisible, it is without parts. It has no form. ~ Sri Ramana Maharshi, #KEYS
1133:Vision is not sufficient; one must become what inwardly one sees. ~ Sri Aurobindo, Isha Upanishad, Self-Realisation, #KEYS
1134:Your efforts can be made even now, whatever by the environment. ~ Sri Ramana Maharshi, Maharshi's Gospel, 1:1, #KEYS
1135:Earnestly pray to God that you may receive the love of His name and He will fulfill your desire. ~ Sri Ramakrishna, #KEYS
1136:Everything becomes, nothing is made. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Stress of the Hidden Spirit, #KEYS
1137:First we must live, afterwards we can learn to live well. ~ Sri Aurobindo, Bande Mataram - II, The One Thing Needful, #KEYS
1138:Heart" is merely another name for the Supreme Spirit, because He [She] is in all hearts. ~ Sri Ramana Maharshi, #KEYS
1139:He has need of death to find a greater life. ~ Sri Aurobindo, Savitri, The Vision and the Boon, #KEYS
1140:If I see a pundit without Viveka, without the love of God, I know him to be no better than straw ~ Sri Ramakrishna, #KEYS
1141:If the mind becomes absorbed in the Heart, pure Consciousness alone remains resplendent. ~ Sri Ramana Maharshi, #KEYS
1142:If there is a goal to be reached it cannot be permanent. The goal must already be there. ~ Sri Ramana Maharshi, #KEYS
1143:If the unripe mind does not feel His Grace, it does not mean that God's Grace is absent. ~ Sri Ramana Maharshi, #KEYS
1144:In order to quieten the mind, one has only to inquire within oneself what one's Self is. ~ Sri Ramana Maharshi, #KEYS
1145:Intense cold freezes the water into ice, which floats on the ocean in blocks of various forms.
~ Sri Ramakrishna,#KEYS
1146:It is only through life that one can reach to immortality. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Karmayoga, #KEYS
1147:It is on the bosom of dead divinity (Shiva) that the blissful Mother dances her celestial dance. ~ Sri Ramakrishna, #KEYS
1148:It may be given even to the householder to see God. It was the case with Janaka, the great sage. ~ Sri Ramakrishna, #KEYS
1149:IT was for delight
He sought existence. ~ Sri Aurobindo, Collected Poems, The Rishi,#KEYS
1150:Listen not if anyone criticizes or censures your Guru. Leave the presence of such a one at once. ~ Sri Ramakrishna, #KEYS
1151:Men quarrel among themselves about religion, each having seen some different aspect of the Deity ~ Sri Ramakrishna, #KEYS
1152:Mukti [Liberation] is not to be gained in the future. It is there forever, here and now. ~ Sri Ramana Maharshi, #KEYS
1153:Once kindled, never can its flamings cease. ~ Sri Aurobindo, Savitri, The Heavens of the Ideal, #KEYS
1154:Only one's own awareness is direct knowledge. No aids are needed to know one's own Self. ~ Sri Ramana Maharshi, #KEYS
1155:Only the one who can give everything, enjoys the Divine All everywhere. ~ Sri Aurobindo, The Synthesis Of Yoga, [T3], #KEYS
1156:Ordinary souls, after long practice and devotional exercises, go into samadhi and do not return. ~ Sri Ramakrishna, #KEYS
1157:Pure Consciousness, which is the Heart, includes all, and nothing is outside or apart from it. That is the ultimate Truth. ~ Sri Ramana Maharshi, #KEYS
1158:Sadhana can go on in the dream or sleep state as well as in the waking. ~ Sri Aurobindo, Letters on Yoga - IV, Sleep, #KEYS
1159:That is the divine Brahman and not this which men here adore.
~ Sri Aurobindo, The Synthesis Of Yoga, [T0],#KEYS
1160:That which is, is peace. All that we need do is to keep quiet. Peace is our real nature. ~ Sri Ramana Maharshi, #KEYS
1161:The anger of the good is like a line which is drawn on the surface of water: it soon disappears. ~ Sri Ramakrishna, #KEYS
1162:The brain is impotent without the right arm of strength. ~ Sri Aurobindo, Bande Mataram - I, The Writing on the Wall, #KEYS
1163:The Eternal's quiet holds the cosmic act: ~ Sri Aurobindo, Savitri, The Glory and Fall of Life, #KEYS
1164:The final demand of the Bhakta is simply that his bhakti may never cease or diminish. ~ Sri Aurobindo, cwsa, 24, 569, #KEYS
1165:The frog lives by the side of the fragrant lotus, but it is the bee that gets the honey. ~ Sri Ramana Maharshi, #KEYS
1166:The gods use instruments,
Not ask their consent. ~ Sri Aurobindo, Collected Plays and Short Stories - I, Act Five,#KEYS
1167:The law of the body arises from the subconscient or inconscient. ~ Sri Aurobindo, The Life Divine, The Gnostic Being, #KEYS
1168:The lyric which is poetry's native expression. ~ Sri Aurobindo, The Future Poetry, The Course of English Poetry - II, #KEYS
1169:The principle of division is not proper to Matter, but to Mind. ~ Sri Aurobindo, The Life Divine, The Knot of Matter, #KEYS
1170:The reason understands itself, but not what is beyond it. ~ Sri Aurobindo, The Synthesis Of Yoga, The Intuitive Mind, #KEYS
1171:The supermind lives in the light of spiritual certitudes. ~ Sri Aurobindo, The Synthesis Of Yoga, The Intuitive Mind, #KEYS
1172:The supreme divine nature is founded on equality. ~ Sri Aurobindo, The Synthesis Of Yoga, The Perfection of Equality, #KEYS
1173:Trying to know the Self while cherishing this perishable body is like trying to cross a river using a crocodile as a raft. ~ Sri Ramana Maharshi, #KEYS
1174:We move as we must,
Not as we choose, whatever we may think. ~ Sri Aurobindo, Collected Plays and Stories, Act II,#KEYS
1175:When you see the Seer, you merge in the Self, you become one with it; that is the heart. ~ Sri Ramana Maharshi, #KEYS
1176:With devotion within your heart, it is not absolutely necessary that you must visit holy places. ~ Sri Ramakrishna, #KEYS
1177:Without indomitable Faith or inspired Wisdom no great cause can conquer. ~ Sri Aurobindo, Karmayogin, In Either Case, #KEYS
1178:You are not apart from being which is the same as bliss. You are unchanging and eternal. ~ Sri Ramana Maharshi, #KEYS
1179:You get what you seek. If you seek God, you get Him. If you seek wealth and power, you get that. ~ Sri Ramakrishna, #KEYS
1180:All is eternal in the eternal spirit. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Stress of the Hidden Spirit, #KEYS
1181:All problems of existence are essentially problems of harmony. ~ Sri Aurobindo, The Life Divine, The Human Aspiration, #KEYS
1182:All spiritual life is in its principle a growth into divine living. ~ Sri Aurobindo, The Life Divine, The Divine Life, #KEYS
1183:But still the invisible Magnet drew his soul
~ Sri Aurobindo, Savitri, The World-Stair, [T5],#KEYS
1184:By contact with the facts of life Art attains to vitality. ~ Sri Aurobindo, The Synthesis Of Yoga, The Threefold Life, #KEYS
1185:By its breath of grace our lives abide. ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable, #KEYS
1186:Comparison with others brings in a wrong standard of values. ~ Sri Aurobindo, Letters on Yoga - IV, Ego and Its Forms, #KEYS
1187:Falsehood is merely a wrong placing of the Truth. ~ Sri Aurobindo, The Secret of the Veda, The Victory of the Fathers, #KEYS
1188:Grace is the Self. That also is not to be acquired; you only need to know that it exists. ~ Sri Ramana Maharshi, #KEYS
1189:..His mind was like a fire assailing heaven,
His will a hunter in the trails of light. ~ Sri Aurobindo, Savitri,#KEYS
1190:His thought labours, a bullock in Time's fields; ~ Sri Aurobindo, Savitri, The Secret Knowledge, #KEYS
1191:How beautiful is the day when one can offer one's devotion to Sri Aurobindo.
~ The Mother, Words Of The Mother I, [T2],#KEYS
1192:I am stronger than death and greater than my fate
~ Sri Aurobindo, Savitri, The Word of Fate,#KEYS
1193:In Death's realm repatriate immortality. ~ Sri Aurobindo, Savitri, The Debate of Love and Death, #KEYS
1194:In the Bhagavata it is said that the Incarnations of Vishnu or the Supreme Being are innumerable. ~ Sri Ramakrishna, #KEYS
1195:Knowledge is to see everything as a form of truth or as Brahman, the One and Indivisible. ~ Sri Ramana Maharshi, #KEYS
1196:Meditation being on a single thought, the other thoughts are kept away. ~ Sri Ramana Maharshi, Talks, 294, [T5], #KEYS
1197:My life is a throb of Thy eternity. ~ Sri Aurobindo, Collected Poems, Bliss of Identity, #KEYS
1198:One becomes as one thinks. One who constantly thinks of the Bliss Absolute becomes full of bliss. ~ Sri Ramakrishna, #KEYS
1199:Our life is a paradox with God for key.
~ Sri Aurobindo, Savitri, The Secret Knowledge, [T5],#KEYS
1200:Peace was a thrilled voluptuous purity. ~ Sri Aurobindo, Savitri, The Paradise of the Life-Gods, #KEYS
1201:Perfection cannot come without self-knowledge and God-knowledge. ~ Sri Aurobindo, Essays on the Gita, Above the Gunas, #KEYS
1202:Perform your worldly duties, fixing your hold firmly upon God, and you shall be free from danger. ~ Sri Ramakrishna, #KEYS
1203:The condition of freedom is the search for truth. ~ Sri Aurobindo, Early Cultural Writings, The Revival of Indian Art, #KEYS
1204:The Divine is the unborn Eternal who has no origin. ~ Sri Aurobindo, Essays on the Gita, The Supreme Word of the Gita, #KEYS
1205:The heart is the meeting place of God and the Soul. ~ Sri Aurobindo, Bande Mataram - II, The Soul and India's Mission, #KEYS
1206:The Jnana Yogi longs to realize Brahman, God the impersonal, the absolute, and the unconditioned. ~ Sri Ramakrishna, #KEYS
1207:The seat of Realization is within and the seeker cannot find it as an object outside him. ~ Sri Ramana Maharshi, #KEYS
1208:We renounce ourselves in order to find ourselves. ~ Sri Aurobindo, Kena and Other Upanishads, The Supramental Godhead, #KEYS
1209:What we are, we know not; what we know, we cannot effect. ~ Sri Aurobindo, Isha Upanishad, Action and the Divine Will, #KEYS
1210:When there are thoughts, it is distraction: when there are no thoughts, it is meditation. ~ Sri Ramana Maharshi, #KEYS
1211:Wherever you go, whatever you do, I am always with you. ~ Sri Ramana Maharshi, Ramana Periya Puranam, 402, [T5], #KEYS
1212:You ignore what is real and hold on to that which is unreal, then try to find what it is. ~ Sri Ramana Maharshi, #KEYS
1213:All that is is the manifestation of a Divine Infinite. The universe has no other reason for existence. ~ Sri Aurobindo, #KEYS
1214:Arunachala, show [me] the warfare of grace in the common space devoid of going and coming. ~ Sri Ramana Maharshi, #KEYS
1215:A soul would do better, in this present age, to love, pray, and surrender oneself entirely to God. ~ Sri Ramakrishna, #KEYS
1216:A thousand aspects point back to the One. ~ Sri Aurobindo, Savitri, The Debate of Love and Death, #KEYS
1217:But thou hast come and all will surely change:
~ Sri Aurobindo, Savitri, Satyavan and Savitri,#KEYS
1218:Convincing the abyss by heavenly form
~ Sri Aurobindo, Savitri, The Kingdom of Subtle Matter,#KEYS
1219:Each man in this path has his own method of Yoga. ~ Sri Aurobindo, The Synthesis Of Yoga, The Synthesis of the Systems, #KEYS
1220:Evolution is an inverse action of the involution. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man, #KEYS
1221:Existence or consciousness is the only reality. Consciousness plus waking, we call waking. ~ Sri Ramana Maharshi, #KEYS
1222:Few aspire for the higher things! They are attracted by physical beauty, money, honor, and titles. ~ Sri Ramakrishna, #KEYS
1223:For a subject people there is no royal road to emancipation. ~ Sri Aurobindo, Bande Mataram - I, The Leverage of Faith, #KEYS
1224:He who seeks the Divine must consecrate himself to God and to God only.
~ Sri Aurobindo, The Synthesis Of Yoga, [T5],#KEYS
1225:His business is to suggest and not to impose. ~ Sri Aurobindo, Early Cultural Writings, A System of National Education, #KEYS
1226:If a man thinks of the images of gods and goddesses as symbols of the Divine, he reaches Divinity. ~ Sri Ramakrishna, #KEYS
1227:If you enquire 'Who am I?' the mind gets introverted and the rising thought also subsides. ~ Sri Ramana Maharshi, #KEYS
1228:In reality there are no others, and by helping yourself you help everybody else. ~ Sri Nisargadatta Maharaj, #KEYS
1229:In the Bhagavata, it is said that the Incarnations of Vishnu or the Supreme Being are innumerable. ~ Sri Ramakrishna, #KEYS
1230:In the Core of the all-comprehensive Heart, there is the self-luminous 'I' always shining. ~ Sri Ramana Maharshi, #KEYS
1231:In this immoral and imperfect world even sin has sometimes its rewards. ~ Sri Aurobindo, The Future Poetry, The Mantra, #KEYS
1232:It is difficult to lead one God-ward if they have been intoxicated with wine, woman and the world. ~ Sri Ramakrishna, #KEYS
1233:Keep an open mind, dive within and find out the Self. The truth will itself dawn upon you. ~ Sri Ramana Maharshi, #KEYS
1234:Knowledge will not come without self-communion, without light from within. ~ Sri Aurobindo, Karmayogin, In Either Case, #KEYS
1235:Man is too weak to bear the Infinite's weight. ~ Sri Aurobindo, Savitri, The Vision and the Boon, #KEYS
1236:Mouna is the best and the most potent diksha. Silent initiation changes the hearts of all. ~ Sri Ramana Maharshi, #KEYS
1237:Music and thunder are the rhythmic chords
Of one majestic harp. ~ Sri Aurobindo, Collected Plays and Stories, Act I,#KEYS
1238:One man's perfection still can save the world. ~ Sri Aurobindo, Savitri, The Finding of the Soul, #KEYS
1239:One must realize that he is not the doer, but that he is only a tool of some Higher Power. ~ Sri Ramana Maharshi, #KEYS
1240:One should constantly repeat the name of God. The name of God is highly effective in the Kaliyuga. ~ Sri Ramakrishna, #KEYS
1241:Only the Eternal's strength in us can dare
~ Sri Aurobindo, Savitri, The Heavens of the Ideal,#KEYS
1242:Pray to God in any way you will. He is sure to hear you, for he hears even the footfall of an ant. ~ Sri Ramakrishna, #KEYS
1243:Surrender is complete only when you reach the stage 'Thou art all' and 'Thy will be done'. ~ Sri Ramana Maharshi, #KEYS
1244:The moon floated, a luminous waif through heaven ~ Sri Aurobindo, Savitri, The Call to the Quest, #KEYS
1245:The Paramahamsa accepts only what is real, rejecting that which is unreal -- the phenomenal world. ~ Sri Ramakrishna, #KEYS
1246:The pure intellectual direction travels away from life. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Personality, #KEYS
1247:There is no other way than to persevere. ~ Sri Aurobindo, Letters on Yoga - IV, Human Relations and the Spiritual Life, #KEYS
1248:There is no realization of something. There is only the unrealization of you are not That. ~ Sri Ramana Maharshi, #KEYS
1249:Time's sun-flowers' gaze at gold Eternity:
~ Sri Aurobindo, Savitri, The Heavens of the Ideal,#KEYS
1250:We really are one with Master or Bhagavan. The Master is God; one discovers it in the end. ~ Sri Ramana Maharshi, #KEYS
1251:Without heroism man cannot grow into the Godhead. ~ Sri Aurobindo, The Human Cycle, The Suprarational Ultimate of Life, #KEYS
1252:You are always in the Heart. You are never away from it in order that you should reach it. ~ Sri Ramana Maharshi, #KEYS
1253:Action solves the difficulties which action creates. Inaction can only paralyse and slay.
~ Sri Aurobindo, Karmayogin,#KEYS
1254:All our existence is a constant creation. ~ Sri Aurobindo, The Secret of the Veda, Surya Savitri, Creator and Increaser, #KEYS
1255:All pain and suffering are a sign of imperfection, of incompleteness. ~ Sri Aurobindo, The Life Divine, The Divine Life, #KEYS
1256:all suffering in the evolution is a preparation of strength and bliss ~ Sri Aurobindo, Isha Upanishad, Self-Realisation, #KEYS
1257:All the values of the mind are constructions of ignorance. ~ Sri Aurobindo, Letters on Yoga - IV, Thought and Knowledge, #KEYS
1258:And leaves its huge white stamp upon our lives.
~ Sri Aurobindo, Savitri, The Secret Knowledge,#KEYS
1259:An immutable Power has made this mutable world; ~ Sri Aurobindo, Savitri, The Vision and the Boon, #KEYS
1260:Beauty of our dim soul is amorous. ~ Sri Aurobindo, Collected Poems, Our godhead calls us, #KEYS
1261:Bhakti Yoga reduces karma or work to a minimum. It teaches the necessity of prayer without ceasing. ~ Sri Ramakrishna, #KEYS
1262:Brahman is one, not numerically, but in essence. ~ Sri Aurobindo, Isha Upanishad: Brahman, Oneness of God and the World, #KEYS
1263:By imagining that you are born as so-and-so, you become a slave to the so-and-so. ~ Sri Nisargadatta Maharaj, #KEYS
1264:Calling the adventure of consciousness and joy
~ Sri Aurobindo, Savitri, The Symbol Dawn, [T5],#KEYS
1265:Divine love is like a veritable drunkard and as such, cannot always observe the rules of propriety. ~ Sri Ramakrishna, #KEYS
1266:Firm and disciplined inherence in the Atman constitutes self-surrender to the Supreme Lord. ~ Sri Ramana Maharshi, #KEYS
1267:For the physical plane the work always repeated is the foundation. ~ Sri Aurobindo, Letters on Yoga - II, Work and Yoga, #KEYS
1268:Give me, divine mother, love that knows no incontinence and faith adamantine that cannot be shaken. ~ Sri Ramakrishna, #KEYS
1269:Good, not utility, must be the principle and standard of good. ~ Sri Aurobindo, The Human Cycle, The Suprarational Good, #KEYS
1270:He who seeks the Divine must consecrate himself to God and -- to God only. ~ Sri Aurobindo, The Synthesis Of Yoga, 1.02, #KEYS
1271:Ignorance was a thin shade protecting light, ~ Sri Aurobindo, Savitri, The Glory and Fall of Life, #KEYS
1272:It is always the business of man the thinker to know. ~ Sri Aurobindo, The Life Divine, The Knowledge and the Ignorance, #KEYS
1273:It is the going inward that most helps to deliver the nature. ~ Sri Aurobindo, Letters on Yoga - IV, Anger and Violence, #KEYS
1274:Living in the world, one should always be on their guard against the allurements of lust and greed. ~ Sri Ramakrishna, #KEYS
1275:Lose yourself altogether when bowing down to God with a single-minded devotion and you will obtain joy and power in proportion. ~ Sri Anandamayi Ma, #KEYS
1276:Once one is in full sadhana, sleep becomes as much a part of it as waking. ~ Sri Aurobindo, Letters on Yoga - IV, Sleep, #KEYS
1277:People talk glibly of God and Brahman, while all the time they are attached to things of the world. ~ Sri Ramakrishna, #KEYS
1278:Power can abase as well as elevate; nothing is more liable to misuse. ~ Sri Aurobindo, The Life Divine, The Divine Life, #KEYS
1279:Pride is only one form of ego—there are ten thousand others. ~ Sri Aurobindo, Letters on Yoga - IV, Ego and Its Forms, #KEYS
1280:Renunciation must be for us merely an instrument and not an objec. ~ Sri Aurobindo, The Synthesis Of Yoga, Renunciation, #KEYS
1281:So long as the heart of man is directed towards God, he cannot be lost in the ocean of worldliness. ~ Sri Ramakrishna, #KEYS
1282:The best discipline is to stay quiescent without ever forgetting Him [Her] (God, the Self). ~ Sri Ramana Maharshi, #KEYS
1283:The deep contemplative thought of the Self, constitutes self-surrender to the Supreme Lord. ~ Sri Ramana Maharshi, #KEYS
1284:The individual cannot be perfect until he has surrendered all he now calls himself to the divine Being. ~ Sri Aurobindo, #KEYS
1285:The mind forms or accepts the theories that support the turn of the being. ~ Sri Aurobindo, Letters on Yoga - II, Faith, #KEYS
1286:The mind springs up and sinks down. It is impermanent, transitory, whereas you are eternal. ~ Sri Ramana Maharshi, #KEYS
1287:There is a zero sign of the Supreme. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother, #KEYS
1288:There is no greater mystery than this, ourselves being the Reality we seek to gain Reality. ~ Sri Ramana Maharshi, #KEYS
1289:The wise call by the name 'self-surrender' the offering of oneself to God through devotion. ~ Sri Ramana Maharshi, #KEYS
1290:The zero covers an immortal face.
~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,#KEYS
1291:We are God (Iswara). Iswara Drishti (i.e., seeing ourselves as God) is itself Divine Grace. ~ Sri Ramana Maharshi, #KEYS
1292:What could be more concrete than the Self? It is within each one's experience every moment. ~ Sri Ramana Maharshi, #KEYS
1293:When man is free in spirit, all other freedom is at his command. ~ Sri Aurobindo, Bande Mataram - II, Asiatic Democracy, #KEYS
1294:When one's self arises all arises; when one's self becomes quiescent all becomes quiescent. ~ Sri Ramana Maharshi, #KEYS
1295:Will coloured by desire is an impure will. ~ Sri Aurobindo, The Synthesis Of Yoga, Purification - Intelligence and Will, #KEYS
1296:All sentience is ultimately self-sentience. ~ Sri Aurobindo, Kena and Other Upanishads, The Philosophy of the Upanishads, #KEYS
1297:All things are in Nature and all things are in God. ~ Sri Aurobindo, The Synthesis Of Yoga, The Synthesis of the Systems, #KEYS
1298:All was a limitless sea that heaved to the moon. ~ Sri Aurobindo, Savitri, The Vision and the Boon, #KEYS
1299:And drinks experience like a strengthening wine.
~ Sri Aurobindo, Savitri, The Secret Knowledge,#KEYS
1300:By Light we live and to the Light we go. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal, #KEYS
1301:By meditating a little for a few days, is everything accomplished? Unless Mahamaya opens the way nothing will happen by any means. ~ Sri Sarada Devi, #KEYS
1302:Call it by any name, God, Self, the Heart, or the Seat of Consciousness, it is all the same. ~ Sri Ramana Maharshi, #KEYS
1303:Dive within. You are now aware that the mind rises up from within. So, sink within and seek. ~ Sri Ramana Maharshi, #KEYS
1304:Do not use your mind to enquire in the heart about anything other than your own real nature. ~ Sri Ramana Maharshi, #KEYS
1305:Equality, not indifference is the basis. ~ Sri Aurobindo, The Synthesis Of Yoga, The Release from the Heart and the Mind, #KEYS
1306:Everyone is going toward God. They will all realize Him if they have sincerity and longing of heart. ~ Sri Ramakrishna, #KEYS
1307:God's long nights are justified by dawn. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal, #KEYS
1308:He who thinks one's spiritual guru is a mere person cannot make much progress in the spiritual life. ~ Sri Ramakrishna, #KEYS
1309:If the ego is present, all else will also exist. If it is absent, all else will also vanish. ~ Sri Ramana Maharshi, #KEYS
1310:If you go on preaching without a commission from God, it will all be powerless and none will listen. ~ Sri Ramakrishna, #KEYS
1311:In Yoga when the indrawn breath remains suspended, one becomes speechless and the breath is stopped. ~ Sri Ramakrishna, #KEYS
1312:It becomes itself in the world by knowing itself; it knows itself by becoming itself.
~ Sri Aurobindo, The Life Divine,#KEYS
1313:It is the mind which feels the trouble and the misery. See the sun and there is no darkness. ~ Sri Ramana Maharshi, #KEYS
1314:It is your own being which is permanent. Be the Self and that is bliss. You are always that. ~ Sri Ramana Maharshi, #KEYS
1315:Know that you have already achieved liberation in this very birth. Why do you fear? In time the Master will do everything for you. ~ Sri Sarada Devi, #KEYS
1316:Look within, and you will find the inner teacher, since he is in you and with you. ~ Sri Nisargadatta Maharaj, #KEYS
1317:Necessity rules all the infinite world, ~ Sri Aurobindo, Collected Poems, The Birth of Sin, #KEYS
1318:Not only Spirit is one, but Mind, Life, Matter are one. ~ Sri Aurobindo, The Synthesis Of Yoga, The Cosmic Consciousness, #KEYS
1319:On meeting with a young woman, you should salute her, addressing her at the same time as your mother ~ Sri Ramakrishna, #KEYS
1320:Our chains are either a play or an illusion or both play & illusion. ~ Sri Aurobindo, Isha Upanishad, The Isha Upanishad, #KEYS
1321:Our waking thoughts the output of its dreams. ~ Sri Aurobindo, Savitri, The Descent of Night, [T5], #KEYS
1322:Pain grew a trembling undertone of bliss ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal, #KEYS
1323:Remember, the Rishis of old gave up the world in order to attain God. This is the one thing needful. ~ Sri Ramakrishna, #KEYS
1324:Self is the one reality that always exists and it is by its light all other things are seen. ~ Sri Ramana Maharshi, #KEYS
1325:Silence is ever-speaking; it is a perennial flow of language; it is interrupted by speaking. ~ Sri Ramana Maharshi, #KEYS
1326:Spoken words are of no use whatsoever if the eyes of the Guru meet the eyes of the disciple. ~ Sri Ramana Maharshi, #KEYS
1327:That which is perfect is called Perfection. Never forget the Truth underlying all phenomena. ~ Sri Ramana Maharshi, #KEYS
1328:The Avatar is like the great engineer who strikes a new well in a place where there was none before. ~ Sri Ramakrishna, #KEYS
1329:The body has an unexpressed knowledge of its own. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Supermind and Humanity, #KEYS
1330:The idea of time is only in your mind. It is not in the Self. There is no time for the Self. ~ Sri Ramana Maharshi, #KEYS
1331:The inner must change before the outermost can follow. ~ Sri Aurobindo, Letters on Yoga - I, Transformation and the Body, #KEYS
1332:The life-work of a great man often does not begin till he dies. ~ Sri Aurobindo, Bande Mataram - II, Mustafa Kamal Pasha, #KEYS
1333:The lower is for us the first condition of the higher. ~ Sri Aurobindo, The Life Divine, The Knowledge and the Ignorance, #KEYS
1334:The mind and the vital are much more full of ego than the body. ~ Sri Aurobindo, Letters on Yoga - IV, Ego and Its Forms, #KEYS
1335:The seer and the seen are the Self. There are not many selves either. All are only one Self. ~ Sri Ramana Maharshi, #KEYS
1336:The song that nerves the nation's heart is in itself a deed. ~ Sri Aurobindo, Bande Mataram - I, The Writing on the Wall, #KEYS
1337:The state free from thoughts is the only real state. There is no such action as realization. ~ Sri Ramana Maharshi, #KEYS
1338:The stumbling-block of romanticism is falsity. ~ Sri Aurobindo, The Future Poetry, The Movement of Modern Literature - I, #KEYS
1339:This world is God fulfilled in outwardness. ~ Sri Aurobindo, Savitri, The Debate of Love and Death, #KEYS
1340:Thoughts are the content of the mind and shape the universe. The Heart is the center of all. ~ Sri Ramana Maharshi, #KEYS
1341:To each his own difficulties seem enormous and radical. ~ Sri Aurobindo, Letters on Yoga - II, The Call and the Capacity, #KEYS
1342:To enquire 'Who am I that am in bondage?' and to know one's real nature is alone Liberation. ~ Sri Ramana Maharshi, #KEYS
1343:Unity is sweet substance of the heart
And not a chain that binds. ~ Sri Aurobindo, Collected Plays and Stories, Act I,#KEYS
1344:Unselfish love is the highest of all. The unselfish lover cares only for the welfare of the beloved. ~ Sri Ramakrishna, #KEYS
1345:Viveka, discrimination, and vairagya, renunciation, are the two great purifying agents for the soul. ~ Sri Ramakrishna, #KEYS
1346:When the source of the 'I thought' is reached it vanishes and what remains over is the Self. ~ Sri Ramana Maharshi, #KEYS
1347:All is one in self, but all is variation in the phenomenon. ~ Sri Aurobindo, Essays on the Gita, The Divine Truth and Way, #KEYS
1348:All spiritual experience is experience of the Infinite. ~ Sri Aurobindo, The Life Divine, Reality and the Cosmic Illusion, #KEYS
1349:By identity alone can complete and real knowledge exist. ~ Sri Aurobindo, The Synthesis Of Yoga, Love and the Triple Path, #KEYS
1350:God does not require an intermediary.
Mind your business and all will be well. ~ Sri Ramana Maharshi, Talks, 594,#KEYS
1351:He has need of darkness to perceive some light
~ Sri Aurobindo, Savitri, The Vision and the Boon,#KEYS
1352:If you must be crazy, let it not be with the things of the world; be crazy with the love of the Lord. ~ Sri Ramakrishna, #KEYS
1353:It is by the thought that we dissipate ourselves in the phenomenal. ~ Sri Aurobindo, The Synthesis Of Yoga, Concentration, #KEYS
1354:It is the seeing mind that is the master of poetic utterance. ~ Sri Aurobindo, The Future Poetry, The Word and the Spirit, #KEYS
1355:It is when one mixes up sex and spirituality that there is the greatest havoc. ~ Sri Aurobindo, Letters on Yoga - IV, Sex, #KEYS
1356:Let things happen as they happen - they will sort themselves out nicely in the end. ~ Sri Nisargadatta Maharaj, #KEYS
1357:Life here is God, the materials of Life here are God. ~ Sri Aurobindo, Isha Upanishad, A Commentary on the Isha Upanishad, #KEYS
1358:Man's mind is the dupe of his animal self. ~ Sri Aurobindo, Collected Poems, A God's Labour, #KEYS
1359:No Law is absolute, because only the infinite is absolute. ~ Sri Aurobindo, The Life Divine, The Sevenfold Chord of Being, #KEYS
1360:Numberless sadhus, devotees, and men of realization have come to holy places to have a vision of God. ~ Sri Ramakrishna, #KEYS
1361:Oneness and multiplicity are poles of the same Reality. ~ Sri Aurobindo, The Life Divine, The Knowledge and the Ignorance, #KEYS
1362:One should not think too much of food either to indulge or unduly to repress. ~ Sri Aurobindo, Letters on Yoga - IV, Food, #KEYS
1363:Order is indeed the law of life, but not an artificial regulation. ~ Sri Aurobindo, The Human Cycle, Diversity in Oneness, #KEYS
1364:Problems are the creations of mental ignorance seeking for knowledge. ~ Sri Aurobindo, The Life Divine, The Gnostic Being, #KEYS
1365:Reason is science, it is conscious art, it is invention. ~ Sri Aurobindo, The Human Cycle, The Reason as Governor of Life, #KEYS
1366:Some day surely
The world too shall be saved from death by love. ~ Sri Aurobindo, Collected Plays and Stories, Act III,#KEYS
1367:Some extraordinary people get unshakable jnana [Knowledge] after hearing the truth only once. ~ Sri Ramana Maharshi, #KEYS
1368:The Absolute Consciousness projects light, manifests as the ego and grows up as the universe. ~ Sri Ramana Maharshi, #KEYS
1369:The goal always exists. It is not something new to be discovered. The Absolute is our nature. ~ Sri Ramana Maharshi, #KEYS
1370:The growth of the god in man is man's proper business. ~ Sri Aurobindo, Essays on the Gita, Works, Devotion and Knowledge, #KEYS
1371:The man of merit and ability is always humble and meek, but the fool is always puffed up with vanity. ~ Sri Ramakrishna, #KEYS
1372:There is a higher ideal, a higher stage of spirituality, the love of God as our own father or mother. ~ Sri Ramakrishna, #KEYS
1373:The religious teachers of all countries and races receive their inspiration from one almighty source. ~ Sri Ramakrishna, #KEYS
1374:The true State is that which shines all over, as space includes and extends beyond the flame. ~ Sri Ramana Maharshi, #KEYS
1375:The universe is a self-creative process of a supreme Reality. ~ Sri Aurobindo, The Life Divine, The Philosophy of Rebirth, #KEYS
1376:The wearing of the orange garb of the Sannyasin causes sacred thoughts naturally to rise in the mind. ~ Sri Ramakrishna, #KEYS
1377:The wisdom of the Lover is justified and supported by the wisdom of the Seer. ~ Sri Aurobindo, Karmayogin, In Either Case, #KEYS
1378:The worldly-minded never come to their senses, even though they suffer and have terrible experiences. ~ Sri Ramakrishna, #KEYS
1379:The worldy soul can burst through the meshes of Maya by the wings of discrimination and renunciation. ~ Sri Ramakrishna, #KEYS
1380:To be in full union with the Divine is the final aim. ~ Sri Aurobindo, Letters on Yoga - II, The Aim of the Integral Yoga, #KEYS
1381:To lift our hopes heaven-high and to extend them
As wide as earth. ~ Sri Aurobindo, Collected Plays and Stories, Act I,#KEYS
1382:What it knew was an image in a broken glass,
~ Sri Aurobindo, Savitri, In the Self of Mind, [T5],#KEYS
1383:When the mind stays in the Heart, the 'I' will go, and the Self which ever exists will shine. ~ Sri Ramana Maharshi, #KEYS
1384:When the thieves, the five senses, intrude into my heart, are you not in my heart Arunachala! ~ Sri Ramana Maharshi, #KEYS
1385:A cave of darkness guards the eternal Light. ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable, #KEYS
1386:A true lover sees God as his nearest and dearest, just as the milkmaids of Virindaban saw Sri Krishna. ~ Sri Ramakrishna, #KEYS
1387:Be the same to friends and enemies; treat alike a broken piece of mud pot and a piece of gold. ~ Sri Ramana Maharshi, #KEYS
1388:Consider investigate. To whom is this doubt. If the source is traced the doubt will disappear. ~ Sri Ramana Maharshi, #KEYS
1389:Desire always creates perturbation and even its fulfilment does not satisfy. ~ Sri Aurobindo, Letters on Yoga - IV, Desire, #KEYS
1390:Effort is necessary for God vision. If you simply sit on the shore of a lake, will you catch any fish? ~ Sri Ramakrishna, #KEYS
1391:Give up the sense of doership. Karma will go on automatically or Karma will drop away from you ~ Sri Ramana Maharshi, #KEYS
1392:God in man is the whole revelation and the whole of religion. ~ Sri Aurobindo, Bande Mataram - II, The Glory of God in Man, #KEYS
1393:Heart means the very core of one's being, the centre, without which there is nothing whatever. ~ Sri Ramana Maharshi, #KEYS
1394:His name is conscious spirit, His abode is conscious spirit and He, the Lord, is all conscious spirit. ~ Sri Ramakrishna, #KEYS
1395:India must remain India if she is to fulfil her destiny. ~ Sri Aurobindo, Bande Mataram - II, Indian Resurgence and Europe, #KEYS
1396:Is it not a wonder of wonders? The quest "Who am I?" is the axe with which to cut off the ego. ~ Sri Ramana Maharshi, #KEYS
1397:It was to amuse himself God made the world.
For He was dull alone! ~ Sri Aurobindo, Collected Plays and Stories, Act II,#KEYS
1398:Love is the power and passion of the divine self-delight. ~ Sri Aurobindo, The Synthesis Of Yoga, Love and the Triple Path, #KEYS
1399:Mankind is still no more than semi-civilised. ~ Sri Aurobindo, The Renaissance in India, Indian Spirituality and Life - IV, #KEYS
1400:Maya makes people so utterly blind that they cannot get out of her meshes even when the way lies open. ~ Sri Ramakrishna, #KEYS
1401:No anti-vital culture can survive. ~ Sri Aurobindo, The Renaissance in India, A Rationalistic Critic on Indian Culture - V, #KEYS
1402:No salvation is possible for a man as long as he has desire, as long as he hankers for worldly things. ~ Sri Ramakrishna, #KEYS
1403:Nothing can evolve out of Matter which is not therein already contained. ~ Sri Aurobindo, The Life Divine, Conscious Force, #KEYS
1404:Nothing can exist which is not substance and power of Brahman. ~ Sri Aurobindo, The Life Divine, The Philosophy of Rebirth, #KEYS
1405:Only one or two look for its owner. People enjoy the beauty of the world; they do not seek it's owner. ~ Sri Ramakrishna, #KEYS
1406:Pain is the key that opens the gates of strength; it is the high-road that leads to the city of beatitude. ~ Sri Aurobindo, #KEYS
1407:People do not understand the simple Truth of their everyday, ever-present, eternal experience. ~ Sri Ramana Maharshi, #KEYS
1408:Purity is to accept no other influence but only the influence of the Divine.
~ Sri Aurobindo, Letters On Yoga - II, [T5],#KEYS
1409:Rama, Krishna, Christ come down now and then to this world and they work wonderful changes in society. ~ Sri Ramakrishna, #KEYS
1410:Religion has to be lived, not learned as a creed. ~ Sri Aurobindo, Early Cultural Writings, A System of National Education, #KEYS
1411:Religion is the seeking after the spiritual, the suprarational. ~ Sri Aurobindo, The Human Cycle, The Suprarational Beauty, #KEYS
1412:Seeking the ego, ego disappears. What is left over is the Self. This method is the direct one. ~ Sri Ramana Maharshi, #KEYS
1413:Sheer objectivity brings us down from art to photography. ~ Sri Aurobindo, The Future Poetry, Poetic Vision and the Mantra, #KEYS
1414:The absolute immunity can only come with the supramental change. ~ Sri Aurobindo, Letters on Yoga - IV, Illness and Health, #KEYS
1415:The beginning of Ignorance is a limitation of Knowledge. ~ Sri Aurobindo, The Life Divine, The Knowledge and the Ignorance, #KEYS
1416:The earth you tread is a border screened from heaven ~ Sri Aurobindo, Savitri, The Call to the Quest, #KEYS
1417:The heart rejoices at the feet of the Lord, who is the Self eternally shining within as 'I-I'. ~ Sri Ramana Maharshi, #KEYS
1418:The nature of bondage is merely the rising, ruinous thought `I am different from the reality'. ~ Sri Ramana Maharshi, #KEYS
1419:The nearer one approaches God, the more is one's heart flooded with blessed feelings and love for Him. ~ Sri Ramakrishna, #KEYS
1420:The One by whom all live, who lives by none, ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable, #KEYS
1421:The one thing that man sees above the intellect is the spirit. ~ Sri Aurobindo, The Future Poetry, The Power of the Spirit, #KEYS
1422:There is no last certitude in which thought can pause ~ Sri Aurobindo, Savitri, The Secret Knowledge, #KEYS
1423:There is nothing like 'within' or 'without.' Both mean either the same thing or nothing. ~ Sri Ramana Maharshi, [T5], #KEYS
1424:The Self alone is the world, the I and God. All that exists is a manifestation of the Supreme. ~ Sri Ramana Maharshi, #KEYS
1425:The tamasic devotee has fiery faith. He employs force with God, like a robber seizing things by force. ~ Sri Ramakrishna, #KEYS
1426:The true individual is behind veiled by the activities of the outer nature. ~ Sri Aurobindo, Letters on Yoga - II, Silence, #KEYS
1427:To grieve is an insult to Sri Aurobindo who is here with us, conscious and alive.
~ The Mother, Words Of The Mother I, [T5],#KEYS
1428:Truth is bare like stone and hard like death; ~ Sri Aurobindo, Savitri, The Debate of Love and Death, #KEYS
1429:Turn inward and put an end to all this. There will be no finality in disputations. ~ Sri Ramana Maharshi, Talks, 132, #KEYS
1430:All end and beginning presuppose something beyond the end or beginning. ~ Sri Aurobindo, The Life Divine, The Pure Existent, #KEYS
1431:An integral knowledge presupposes an integral Reality. ~ Sri Aurobindo, The Life Divine, Reality and the Integral Knowledge, #KEYS
1432:An unseen Presence moulds the oblivious clay.
~ Sri Aurobindo, Savitri, The Secret Knowledge, [T5],#KEYS
1433:As the darkness disappears, the inner doors too will open. ~ Sri Aurobindo, Letters on Yoga - II, Patience and Perseverance, #KEYS
1434:By acquiring the conviction that all is done by the will of God, one becomes only a tool in God's hand. ~ Sri Ramakrishna, #KEYS
1435:By knowing what you are not, you are free of it and remain in your own Natural State. ~ Sri Nisargadatta Maharaj, #KEYS
1436:Dreams that are hints of unborn Reality, ~ Sri Aurobindo, Savitri, The Entry into the Inner Countries, #KEYS
1437:Essential mentality is idealistic and a seeker after perfection. ~ Sri Aurobindo, The Synthesis Of Yoga, The Threefold Life, #KEYS
1438:Here to fulfil himself was God's desire. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother, #KEYS
1439:He who is face to face with reality, blessed with a vision of God, does not regard women with any fear. ~ Sri Ramakrishna, #KEYS
1440:I am an epitome of opposites. ~ Sri Aurobindo, Collected Poems, Man, the Despot of Contraries, #KEYS
1441:If surrender is complete, all sense of self is lost, and then there can be no misery or sorrow. ~ Sri Ramana Maharshi, #KEYS
1442:In the heart-lotus which is of the nature of all the light of that self in the form 'I' shines. ~ Sri Ramana Maharshi, #KEYS
1443:Its signs stare at us like an unknown script,
~ Sri Aurobindo, Savitri, The Secret Knowledge, [T5],#KEYS
1444:Just as a big banyan tree sprouts from a tiny seed so the wide universe sprouts from the heart. ~ Sri Ramana Maharshi, #KEYS
1445:Meditation must be so intense that it does not give room even to the thought 'I am meditating'. ~ Sri Ramana Maharshi, #KEYS
1446:Once the way to God is known, the next step is to work one's way to the goal - realization is the goal. ~ Sri Ramakrishna, #KEYS
1447:Perfect bliss is Brahman. Perfect peace is of the Self. That alone exists and is consciousness. ~ Sri Ramana Maharshi, #KEYS
1448:Plastic and passive to the all-shaping Fire
~ Sri Aurobindo, Savitri, The Kingdom of Subtle Matter,#KEYS
1449:Religion is in the human mind the first native. ~ Sri Aurobindo, The Renaissance in India, Indian Spirituality and Life - I, #KEYS
1450:That Godhead's seed might flower in mindless Space.
~ Sri Aurobindo, Savitri, The Secret Knowledge,#KEYS
1451:The accumulated ignorance and misdoings of innumerable births vanish at one glance of the gracious God. ~ Sri Ramakrishna, #KEYS
1452:The animal prepares human intelligence. ~ Sri Aurobindo, The Life Divine, The Evolutionary Process - Ascent and Integration, #KEYS
1453:The conception that there is a goal and a path to it is wrong. We are the goal or peace always. ~ Sri Ramana Maharshi, #KEYS
1454:The disciple should never complain about his own guru. One must obey implicitly whatever his guru says. ~ Sri Ramakrishna, #KEYS
1455:There is no meaning in attributing responsibility and motive to the One before it becomes many. ~ Sri Ramana Maharshi, #KEYS
1456:There may be happiness or misery. Be equally indifferent to both and abide in the faith of God. ~ Sri Ramana Maharshi, #KEYS
1457:The two marks of an intense love for God are a forgetfulness of this world and a forgetfulness of self. ~ Sri Ramakrishna, #KEYS
1458:The undifferentiated consciousness of Pure Being is the heart or hridayam which you really are. ~ Sri Ramana Maharshi, #KEYS
1459:Those whose hearts are burnt with the fire of worldly desires cannot be impressed with spiritual ideas. ~ Sri Ramakrishna, #KEYS
1460:To be alone with the Divine is the highest of all privileged states for the sadhak.
~ Sri Aurobindo, Letters On Yoga - IV,#KEYS
1461:We have not understood the present. Why should we seek to know the future? ~ Sri Ramana Maharshi, Day By Day, 10-2-46, #KEYS
1462:When a savior becomes incarnate, innumerable are the beings who find salvation by taking refuge in him. ~ Sri Ramakrishna, #KEYS
1463:When one remains without thinking one understands another by the universal language of silence. ~ Sri Ramana Maharshi, #KEYS
1464:Whether you continue in the household or renounce it and go to the forest your mind haunts you. ~ Sri Ramana Maharshi, #KEYS
1465:Your business is to find the real nature of the mind. Then you will know that there is no mind. ~ Sri Ramana Maharshi, #KEYS
1466:You wish to have me show you God while you sit quietly by, without making any effort! How unreasonable! ~ Sri Ramakrishna, #KEYS
1467:According to the status of the soul is the status of the Prakriti. ~ Sri Aurobindo, The Synthesis Of Yoga, Vijnana or Gnosis, #KEYS
1468:A diversity in oneness is the law of the manifestation. ~ Sri Aurobindo, The Life Divine, The Evolution of the Spiritual Man, #KEYS
1469:And all grows beautiful because Thou art. ~ Sri Aurobindo, Collected Poems, The Divine Hearing, #KEYS
1470:As knowledge grows Light flames up from within. ~ Sri Aurobindo, Savitri, The Debate of Love and Death, #KEYS
1471:As you rest firmly on your own faith and opinion, so allow others also equal liberty to stand by theirs. ~ Sri Ramakrishna, #KEYS
1472:A vast surrender was his only strength
~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,#KEYS
1473:By doing the right thing one may take refuge in Vidya-Maya (sattva) and by Vidya-Maya one may reach God. ~ Sri Ramakrishna, #KEYS
1474:Call with Bhakti upon the hallowed name of the Lord and the mountain of your sins shall go out of sight. ~ Sri Ramakrishna, #KEYS
1475:Consciousness alone appears as the material universe. The illusion of the material world comes to an end when the mind is stilled. ~ Sri Ramana Maharshi, #KEYS
1476:Death is his mask and immortality is his self-revelation. ~ Sri Aurobindo, Essays on the Gita, Works, Devotion and Knowledge, #KEYS
1477:Delight, God's sweetest sign and Beauty's twin. ~ Sri Aurobindo, Savitri, The Debate of Love and Death, #KEYS
1478:Existence is a fundamental unity under a superficial diversity. ~ Sri Aurobindo, Isha Upanishad, The Eternal in His Universe, #KEYS
1479:Few are always of one kind and none is entire in his kind. ~ Sri Aurobindo, The Synthesis Of Yoga, The Three Modes of Nature, #KEYS
1480:Find wherefrom thoughts emerge. Then you will abide in the ever-present inmost Self and be free. ~ Sri Ramana Maharshi, #KEYS
1481:Here was a quiet country of fixed mind
~ Sri Aurobindo, Savitri, The Entry into the Inner Countries,#KEYS
1482:Himself was to himself his only scene. ~ Sri Aurobindo, Savitri, The Kingdoms of the Greater Knowledge, #KEYS
1483:If one learns all by oneself, the chances are that one will learn all wrong. ~ Sri Aurobindo, Letters on Yoga - II, The Guru, #KEYS
1484:Life is an infinite Force working in the terms of the finite. ~ Sri Aurobindo, The Life Divine, Death, Desire and Incapacity, #KEYS
1485:Man, human, follows in God's human steps. ~ Sri Aurobindo, Savitri, The Entry into the Inner Countries, #KEYS
1486:Maya is of two kinds, one leading towards God, Vidya-Maya, the other leading away from God, Avidya-Maya. ~ Sri Ramakrishna, #KEYS
1487:Mind-Energy, Life-Energy, material Energy are different dynamisms of one World-Force. ~ Sri Aurobindo, The Life Divine, Life, #KEYS
1488:No one can say what formless samadhi is. It is the absolute transformation of one's own self into God's. ~ Sri Ramakrishna, #KEYS
1489:Of what use are the gods
If they crown not our just desires on earth? ~ Sri Aurobindo, Collected Plays and Stories, Act I,#KEYS
1490:One has to persevere until the light conquers there. ~ Sri Aurobindo, Letters on Yoga - II, Peace - The Basis of the Sadhana, #KEYS
1491:Sraddha: the soul's belief in the Divine's existence, wisdom, power, love and grace.
~ Sri Aurobindo, Letters On Yoga - II,#KEYS
1492:The form is phenomenon, the idea is reality. ~ Sri Aurobindo, Essays in Philosophy and Yoga, The Stress of the Hidden Spirit, #KEYS
1493:The lover of God gladly devotes one's life to the attainment of divine bliss and cares for nothing else. ~ Sri Ramakrishna, #KEYS
1494:The purpose of philosophy is to turn you inward. If you know your Self, no evil can come to you. ~ Sri Ramana Maharshi, #KEYS
1495:There can be no physical life without an order and rhythm. ~ Sri Aurobindo, Letters on Yoga - II, Practical Concerns in Work, #KEYS
1496:There is such a thing as loving God without knowing why. If this comes, there is nothing more to desire. ~ Sri Ramakrishna, #KEYS
1497:There none was weak, so falsehood could not live; ~ Sri Aurobindo, Savitri, The Glory and Fall of Life, #KEYS
1498:The sentinel love in man ever imagines
Strange perils for its object. ~ Sri Aurobindo, Collected Plays and Stories, Act I,#KEYS
1499:The vital and physical life, a human edition of the animal round. ~ Sri Aurobindo, The Human Cycle, Civilisation and Culture, #KEYS
1500:Though a Guru may visit the unholy rendezvous of drunkenness, still the true Guru is pure and faultless. ~ Sri Ramakrishna, #KEYS
*** WISDOM TROVE ***
1:Hope is man's inner effort. ~ sri-chinmoy, @wisdomtrove 2:Love is hope. Hope is nectar. ~ sri-chinmoy, @wisdomtrove 3:Patience, increasing patience ~ sri-chinmoy, @wisdomtrove 4:Hidden nature is secret God. ~ sri-aurobindo, @wisdomtrove 5:Our goal is self-transcendence ~ sri-chinmoy, @wisdomtrove 6:Truth is in all, But love is all. ~ sri-chinmoy, @wisdomtrove 7:What have I to forgive and whom? ~ sri-aurobindo, @wisdomtrove 8:Do not be eager for things above. ~ sri-aurobindo, @wisdomtrove 9:Impossibility is a dictionary word. ~ sri-chinmoy, @wisdomtrove 10:Peace begins When expectation ends. ~ sri-chinmoy, @wisdomtrove 11:Nothing ever goes wrong. ~ sri-nisargadatta-maharaj, @wisdomtrove 12:Before desiring, deserve. ~ sri-nisargadatta-maharaj, @wisdomtrove 13:Bhakti is the one essential thing. ~ sri-ramakrishna, @wisdomtrove 14:God is one, but His names are many. ~ sri-ramakrishna, @wisdomtrove 15:Meditation stops the sound-loving mind. ~ sri-chinmoy, @wisdomtrove 16:Miracles do happen in every human life. ~ sri-chinmoy, @wisdomtrove 17:The Person is a bubble on Time's sea. ~ sri-aurobindo, @wisdomtrove 18:& 19:Do not Blame the world. Find a solution. ~ sri-chinmoy, @wisdomtrove 20:Meditation speaks. It speaks in silence. ~ sri-chinmoy, @wisdomtrove 21:Detachment is the beginning of mastery. ~ sri-aurobindo, @wisdomtrove 22:Great men have the nature of a child. ~ sri-ramakrishna, @wisdomtrove 23:If one has faith, one has everything. ~ sri-ramakrishna, @wisdomtrove 24:My God is love and sweetly suffers all. ~ sri-aurobindo, @wisdomtrove 25:No danger can perturb my spirit's calm. ~ sri-aurobindo, @wisdomtrove 26:To be sure, God exists in all beings. ~ sri-ramakrishna, @wisdomtrove 27:True humility means giving joy to others. ~ sri-chinmoy, @wisdomtrove 28:When Reason died, then Wisdom was born. ~ sri-aurobindo, @wisdomtrove 29:All existence is a manifestation of God. ~ sri-aurobindo, @wisdomtrove 30:As long as I live, so long do I learn. ~ sri-ramakrishna, @wisdomtrove 31:Hope is man's preparation for the unknown. ~ sri-chinmoy, @wisdomtrove 32:I am one, but appear as many. ~ sri-nisargadatta-maharaj, @wisdomtrove 33:If you want to go east, don't go west. ~ sri-ramakrishna, @wisdomtrove 34:Life is nothing but the expansion of love. ~ sri-chinmoy, @wisdomtrove 35:There is nothing more powerful than peace. ~ sri-chinmoy, @wisdomtrove 36:A spiritual life means: It is now or never. ~ sri-chinmoy, @wisdomtrove 37:Do yourself what you wish others to do. ~ sri-ramakrishna, @wisdomtrove 38:Energy flows from earnestness. ~ sri-nisargadatta-maharaj, @wisdomtrove 39:Goodness Is oneness-love In perfect action. ~ sri-chinmoy, @wisdomtrove 40:The soul in man is greater than his fate. ~ sri-aurobindo, @wisdomtrove 41:The water of God's grace cannot collect ~ sri-ramakrishna, @wisdomtrove 42:By your stumbling, the world is perfected. ~ sri-aurobindo, @wisdomtrove 43:I never fight with reason- I just ignore it. ~ sri-chinmoy, @wisdomtrove 44:My heart's gratitude Is My life's plenitude. ~ sri-chinmoy, @wisdomtrove 45:To hope is to see with the eye of the heart. ~ sri-chinmoy, @wisdomtrove 46:To hope is to send darkest night into exile. ~ sri-chinmoy, @wisdomtrove 47:We are sons of God And must be even as he. ~ sri-aurobindo, @wisdomtrove 48:All suffering is born of desire. ~ sri-nisargadatta-maharaj, @wisdomtrove 49:It will not do to depend on the mind alone. ~ sri-aurobindo, @wisdomtrove 50:Man suffers through lack of faith in God. ~ sri-ramakrishna, @wisdomtrove 51:Never give up hope! Hope ultimately succeeds. ~ sri-chinmoy, @wisdomtrove 52:No price is too great to pay for inner peace. ~ sri-chinmoy, @wisdomtrove 53:Respect is heaven, respect is liberation. ~ sri-ramakrishna, @wisdomtrove 54:The heart-flute Knows how to charm the world. ~ sri-chinmoy, @wisdomtrove 55:There is a knowledge in the heart of sleep. ~ sri-aurobindo, @wisdomtrove 56:What you seek is already in you. ~ sri-nisargadatta-maharaj, @wisdomtrove 57:When I meditate, I feel I am vast, very vast. ~ sri-chinmoy, @wisdomtrove 58:Do not allow things to intrude from outside. ~ sri-aurobindo, @wisdomtrove 59:Mere verbal knowledge is sterile. ~ sri-nisargadatta-maharaj, @wisdomtrove 60:The unselfish love is of the highest kind; ~ sri-ramakrishna, @wisdomtrove 61:To conquer the egoIs to gainBoundless freedom. ~ sri-chinmoy, @wisdomtrove 62:Distrust your mind, and go beyond. ~ sri-nisargadatta-maharaj, @wisdomtrove 63:It is better to make mistakes than to lie idle. ~ sri-chinmoy, @wisdomtrove 64:Knowledge gropes but meets not Wisdom's face. ~ sri-aurobindo, @wisdomtrove 65:on the high mound of egotism. It runs down. ~ sri-ramakrishna, @wisdomtrove 66:The supreme end is the freedom of the spirit. ~ sri-aurobindo, @wisdomtrove 67:To follow the crowd Is to miss The destination. ~ sri-chinmoy, @wisdomtrove 68:Death fosters life that life may suckle death. ~ sri-aurobindo, @wisdomtrove 69:Fear not to be nothing that thou mayst be all. ~ sri-aurobindo, @wisdomtrove 70:One must have first of all a solid foundation. ~ sri-aurobindo, @wisdomtrove 71:Thy goal, the road thou choosest are thy fate. ~ sri-aurobindo, @wisdomtrove 72:We must endure Adversity Bravely and cheerfully. ~ sri-chinmoy, @wisdomtrove 73:A heart of peaceIs always the bestProblem-solver. ~ sri-chinmoy, @wisdomtrove 74:All troubles come to an end when the ego dies ~ sri-ramakrishna, @wisdomtrove 75:Bondage and Liberation are of the mind alone. ~ sri-ramakrishna, @wisdomtrove 76:Desirelessness is the highest bliss. ~ sri-nisargadatta-maharaj, @wisdomtrove 77:I am the world, the world is myself. ~ sri-nisargadatta-maharaj, @wisdomtrove 78:All talk about silence is mere noise. ~ sri-nisargadatta-maharaj, @wisdomtrove 79:Forgiveness is the true nature of the ascetic. ~ sri-ramakrishna, @wisdomtrove 80:God has created the world in play, as it were. ~ sri-ramakrishna, @wisdomtrove 81:Let come what comes and go what goes. ~ sri-nisargadatta-maharaj, @wisdomtrove 82:Life and sports cannot be separated; they are one. ~ sri-chinmoy, @wisdomtrove 83:To be true to oneself is the hardest test of life. ~ sri-chinmoy, @wisdomtrove 84:Be what you are& 85:known in the immensity of the unknown. ~ sri-nisargadatta-maharaj, @wisdomtrove 86:Live within; be not shaken by outward happenings. ~ sri-aurobindo, @wisdomtrove 87:Our lives are God's messengers beneath the stars. ~ sri-aurobindo, @wisdomtrove 88:Replace self-love by love of the Self. ~ sri-nisargadatta-maharaj, @wisdomtrove 89:To feed death with her works is here life's doom. ~ sri-aurobindo, @wisdomtrove 90:Q: What is sin? M: All that binds you. ~ sri-nisargadatta-maharaj, @wisdomtrove 91:When the flower blooms, the bees come uninvited. ~ sri-ramakrishna, @wisdomtrove 92:God is not a thing to be achieved, but a thing to be. ~ sri-chinmoy, @wisdomtrove 93:Have love for everyone, no one is other than you. ~ sri-ramakrishna, @wisdomtrove 94:Infinite are the paths and infinite the opinions. ~ sri-ramakrishna, @wisdomtrove 95:Propaganda is necessary only for the sake of money! ~ sri-aurobindo, @wisdomtrove 96:Man in the world's life works out the dreams of God. ~ sri-aurobindo, @wisdomtrove 97:no matter whether the beloved suffers weal or woe. ~ sri-ramakrishna, @wisdomtrove 98:Precious and spacious The aspiring heart has to remain ~ sri-chinmoy, @wisdomtrove 99:The mind of an ordinary man is truly near the heart. ~ sri-aurobindo, @wisdomtrove 100:Through selfless work, love of God grows in heart. ~ sri-ramakrishna, @wisdomtrove 101:Just becauseWe cannot see,We are not entitled to doubt. ~ sri-chinmoy, @wisdomtrove 102:Paradise is not a place; it's a state of consciousness. ~ sri-chinmoy, @wisdomtrove 103:Reality is independent of its expressions. ~ sri-nisargadatta-maharaj, @wisdomtrove 104:The grace of God is a wind which is always blowing. ~ sri-ramakrishna, @wisdomtrove 105:Wisdom leads to unity, but ignorance to separation. ~ sri-ramakrishna, @wisdomtrove 106:You yourself are God, the Supreme Reality. ~ sri-nisargadatta-maharaj, @wisdomtrove 107:Character is just what we inwardly are and outwardly do. ~ sri-chinmoy, @wisdomtrove 108:He who loves, never grows old. God it a shining example. ~ sri-chinmoy, @wisdomtrove 109:Hope pulls the heart of tomorrow into the body of today. ~ sri-chinmoy, @wisdomtrove 110:I am not the mind, never was, nor shall be. ~ sri-nisargadatta-maharaj, @wisdomtrove 111:Love and liveAnd live and loveEach momentTo the fullest. ~ sri-chinmoy, @wisdomtrove 112:Once a person has faith, he has achieved everything. ~ sri-ramakrishna, @wisdomtrove 113:Sattva is the radiance of your real nature. ~ sri-nisargadatta-maharaj, @wisdomtrove 114:Who, then is a devotee? He whose mind dwells on God. ~ sri-ramakrishna, @wisdomtrove 115:Knowledge leads to unity, but ignorance to diversity. ~ sri-ramakrishna, @wisdomtrove 116:The absolute is awareness unaware of itself. ~ sri-nisargadatta-maharaj, @wisdomtrove 117:The deed is a fact, the doer a mere concept. ~ sri-nisargadatta-maharaj, @wisdomtrove 118:To know what you are, find what you are not. ~ sri-nisargadatta-maharaj, @wisdomtrove 119:Total detachment, aloofness, standing apart. ~ sri-nisargadatta-maharaj, @wisdomtrove 120:You cannot be alive for you are life itself. ~ sri-nisargadatta-maharaj, @wisdomtrove 121:Gratitude is pure happiness. Happiness is sure perfection. ~ sri-chinmoy, @wisdomtrove 122:Become yourself the object of your meditation. ~ sri-nisargadatta-maharaj, @wisdomtrove 123:Be conscious first of thyself within, then think and act. ~ sri-aurobindo, @wisdomtrove 124:Deny existence to everything except your self. ~ sri-nisargadatta-maharaj, @wisdomtrove 125:It is not human nature to enjoy what we get with no effort. ~ sri-chinmoy, @wisdomtrove 126:Love is never afraid of fear. Fear is always afraid of love ~ sri-chinmoy, @wisdomtrove 127:The Atheist is God playing at hide and seek with Himself. ~ sri-aurobindo, @wisdomtrove 128:The heart's words fall back unheard from Wisdom's throne. ~ sri-aurobindo, @wisdomtrove 129:When you see your dream as dream, you wake up. ~ sri-nisargadatta-maharaj, @wisdomtrove 130:But when God is realised within, that is true knowledge. ~ sri-ramakrishna, @wisdomtrove 131:Character is blazing sunshine in the soul's abode, the body. ~ sri-chinmoy, @wisdomtrove 132:Do not belong to the past dawns,but to the noons of future ~ sri-aurobindo, @wisdomtrove 133:Give up all ideas about yourself and simply be. ~ sri-nisargadatta-maharaj, @wisdomtrove 134:If peace is not In Nature's beauty, Then where is it, where? ~ sri-chinmoy, @wisdomtrove 135:One who loves God finds the object of his love everywhere. ~ sri-aurobindo, @wisdomtrove 136:Outside your consciousness does anything exist? ~ sri-nisargadatta-maharaj, @wisdomtrove 137:To be rich is to give a smile with no expectation of return. ~ sri-chinmoy, @wisdomtrove 138:A peaceful worldIs an immediate, utter and absoluteNecessity. ~ sri-chinmoy, @wisdomtrove 139:A spark of truth can burn up a mountain of lies. ~ sri-nisargadatta-maharaj, @wisdomtrove 140:In reality, pleasure is but a respite from pain. ~ sri-nisargadatta-maharaj, @wisdomtrove 141:To know that you do not know, is true knowledge. ~ sri-nisargadatta-maharaj, @wisdomtrove 142:Turn all things to honey; this is the law of divine living. ~ sri-aurobindo, @wisdomtrove 143:Every atom may be a universe, as complex as ours. ~ sri-nisargadatta-maharaj, @wisdomtrove 144:He who chooses the infinite has been chosen by the infinite. ~ sri-aurobindo, @wisdomtrove 145:Just one smile Immensely increases the beauty Of the universe. ~ sri-chinmoy, @wisdomtrove 146:Meditation is silence. Silence is God In His Infinity's Smile. ~ sri-chinmoy, @wisdomtrove 147:Nothing can trouble you but your own imagination. ~ sri-nisargadatta-maharaj, @wisdomtrove 148:The atom has taught me that the little things do count - most. ~ sri-chinmoy, @wisdomtrove 149:The universe is in you and cannot be without you. ~ sri-nisargadatta-maharaj, @wisdomtrove 150:To me it all happens; I am aware, yet unaffected. ~ sri-nisargadatta-maharaj, @wisdomtrove 151:Why does God allow evil in the world? To thicken the plot. ~ sri-ramakrishna, @wisdomtrove 152:You should love everyone because God dwells in all beings. ~ sri-ramakrishna, @wisdomtrove 153:God's first Smile was born The day humanity awoke To His Light. ~ sri-chinmoy, @wisdomtrove 154:To inspire others Is to be immediately rich In the inner world. ~ sri-chinmoy, @wisdomtrove 155:You are pure consciousness, free from all content. ~ sri-nisargadatta-maharaj, @wisdomtrove 156:Q: What is self-surrender? M: Accept what comes. ~ sri-nisargadatta-maharaj, @wisdomtrove 157:There was never any journey. I am, as I always was. ~ sri-nisargadatta-maharaj, @wisdomtrove 158:Yes, it is difficult for man to cross beyond the idea of duty. ~ sri-aurobindo, @wisdomtrove 159:A gratitude-heart Is to discover on earth A Heaven-delivered rose ~ sri-chinmoy, @wisdomtrove 160:All desires and egoism will have to be banished from the being. ~ sri-aurobindo, @wisdomtrove 161:I have no disciple. I am the servant of the servant of Rama . ~ sri-ramakrishna, @wisdomtrove 162:It is easy to talk on religion, but difficult to practice it. ~ sri-ramakrishna, @wisdomtrove 163:Love is something that never cared to learn how to judge anybody. ~ sri-chinmoy, @wisdomtrove 164:Surrender is a journey from the outer turmoil to the inner peace. ~ sri-chinmoy, @wisdomtrove 165:The real being is reflected in the mind undistorted. ~ sri-nisargadatta-maharaj, @wisdomtrove 166:The real in me longs for peace. The unreal in me longs for power. ~ sri-chinmoy, @wisdomtrove 167:Whether you accept or reject it, God's Love for you is permanent. ~ sri-chinmoy, @wisdomtrove 168:You are love itself - when you are not afraid. ~ sri-nisargadatta-maharaj, @wisdomtrove 169:but has an eye towards his own happiness also. It is middling. ~ sri-ramakrishna, @wisdomtrove 170:Dependence on anything for happiness is utter misery. ~ sri-nisargadatta-maharaj, @wisdomtrove 171:If you depend on God's grace there is no such thing as impossible. ~ sri-chinmoy, @wisdomtrove 172:Life, the river of the Spirit, consenting to anguish and sorrow. ~ sri-aurobindo, @wisdomtrove 173:Pleasure and pain alternate. Happiness is unshakable. ~ sri-nisargadatta-maharaj, @wisdomtrove 174:The real cannot be described, it must be experienced. ~ sri-nisargadatta-maharaj, @wisdomtrove 175:There is only life. There is nobody who lives a life. ~ sri-nisargadatta-maharaj, @wisdomtrove 176:To make a revolution is not in the grain of our people's nature. ~ sri-aurobindo, @wisdomtrove 177:Truth cannot be described, but it can be experienced. ~ sri-nisargadatta-maharaj, @wisdomtrove 178:You cannot change the world before changing yourself. ~ sri-nisargadatta-maharaj, @wisdomtrove 179:You have however within you an inclination towards completeness. ~ sri-aurobindo, @wisdomtrove 180:Awareness is is the common matrix of every experience. ~ sri-nisargadatta-maharaj, @wisdomtrove 181:But this is not possible as long as one has egotism and vanity. ~ sri-ramakrishna, @wisdomtrove 182:Different creeds are but different paths to reach the same God. ~ sri-ramakrishna, @wisdomtrove 183:Do not judge but love and be loved, if you want to be really happy. ~ sri-chinmoy, @wisdomtrove 184:Even the tiniest of hopes can show me the way to arrive at my goal. ~ sri-chinmoy, @wisdomtrove 185:It is only through inner peace that we can have true outer freedom. ~ sri-chinmoy, @wisdomtrove 186:Love is the refusal to separate, to make distinctions. ~ sri-nisargadatta-maharaj, @wisdomtrove 187:Meditation is my soul's soundless conversation with my inner pilot. ~ sri-chinmoy, @wisdomtrove 188:One of the main faults of a fool is that he never changes his mind. ~ sri-chinmoy, @wisdomtrove 189:That you hear is a fact. What you hear - is not. ~ sri-nisargadatta-maharaj, @wisdomtrove 190:The secret of inner success is constancy to our highest character. ~ sri-chinmoy, @wisdomtrove 191:The world consists of matter, energy and intelligence. ~ sri-nisargadatta-maharaj, @wisdomtrove 192:The world is impermanent. One should constantly remember death. ~ sri-ramakrishna, @wisdomtrove 193:You are as you believe yourself to be. Stop believing. ~ sri-nisargadatta-maharaj, @wisdomtrove 194:You can observe the observation, but not the observer. ~ sri-nisargadatta-maharaj, @wisdomtrove 195:Different creeds are but different paths to reach the same God.” ~ sri-ramakrishna, @wisdomtrove 196:Each child born on earth Is a unique promise of God To God Himself. ~ sri-chinmoy, @wisdomtrove 197:For all problems of existence are essentially problems of harmony. ~ sri-aurobindo, @wisdomtrove 198:God cannot be realizxd if there is the slightest trace of pride. ~ sri-ramakrishna, @wisdomtrove 199:It is not what you live, but how you live that matters. ~ sri-nisargadatta-maharaj, @wisdomtrove 200:Only one flagFlies above all the rest:The flag of universal oneness. ~ sri-chinmoy, @wisdomtrove 201:The Stormy life can be braved Only by the heart's Sunny meditations. ~ sri-chinmoy, @wisdomtrove 202:When we have passed beyond knowings, then we shall have Knowledge. ~ sri-aurobindo, @wisdomtrove 203:A moment of self-giving lifecan conquer the sorrowsof many long years ~ sri-chinmoy, @wisdomtrove 204:Every day there is only one thing to learn: how to be honestly happy. ~ sri-chinmoy, @wisdomtrove 205:Friendship must never be buried under the weight of misunderstanding. ~ sri-chinmoy, @wisdomtrove 206:Just love what you love - don’t strive and strain. ~ sri-nisargadatta-maharaj, @wisdomtrove 207:Life is effort. So says the body. Life is blessing. So says the soul. ~ sri-chinmoy, @wisdomtrove 208:The first principle of true teaching is that nothing can be taught. ~ sri-aurobindo, @wisdomtrove 209:The Self stands beyond the mind, aware, but unconcerned. ~ sri-nisargadatta-maharaj, @wisdomtrove 210:Truth can be experienced, but it is not mere experience. ~ sri-nisargadatta-maharaj, @wisdomtrove 211:Unalloyed love of God is the essential thing. All else is unreal. ~ sri-ramakrishna, @wisdomtrove 212:What was born, must die; what was never born cannot die. ~ sri-nisargadatta-maharaj, @wisdomtrove 213:By hating that person, you have lost something very sweet in yourself. ~ sri-chinmoy, @wisdomtrove 214:Consciousness comes and goes, awareness shines immutably. ~ sri-nisargadatta-maharaj, @wisdomtrove 215:God is the All-doer, the Jnani (self-realised) a Non-doer ~ sri-nisargadatta-maharaj, @wisdomtrove 216:Greatness is a matter of a moment. Goodness is the work of a lifetime. ~ sri-chinmoy, @wisdomtrove 217:Individual self-transcendence collectively inspires humanity at large. ~ sri-chinmoy, @wisdomtrove 218:In order to see, you have to stop being in the middle of the picture ~ sri-aurobindo, @wisdomtrove 219:Is not falling down. Failure Is desiring to live Where I have fallen. ~ sri-chinmoy, @wisdomtrove 220:No relationship is forever. Duality is a temporary state. ~ sri-nisargadatta-maharaj, @wisdomtrove 221:Not one But twenty-four self-giving-hours Every day I have For my use. ~ sri-chinmoy, @wisdomtrove 222:One cannot be spiritual as long as one has shame, hatred, or fear. ~ sri-ramakrishna, @wisdomtrove 223:[S]tand aside and watch the working of the divine power in yourself. ~ sri-aurobindo, @wisdomtrove 224:The past is in memory, the future - in imagination. ~ sri-nisargadatta-maharaj, @wisdomtrove 225:The waves belong to the water. Does the water belong to the waves? ~ sri-ramakrishna, @wisdomtrove 226:The world is not impermanent if one lives there after knowing God. ~ sri-ramakrishna, @wisdomtrove 227:When I think good thoughts, I feel that man is not, after all, so bad. ~ sri-chinmoy, @wisdomtrove 228:Yoga is a movement in consciousness, awareness in action. ~ sri-nisargadatta-maharaj, @wisdomtrove 229:Character is the colossal hope of human improvement within and without. ~ sri-chinmoy, @wisdomtrove 230:God's foremost treasure on earth Is my ever-blossoming Gratitude-heart. ~ sri-chinmoy, @wisdomtrove 231:Love your enemy. It will not only puzzle him, But finally illumine him. ~ sri-chinmoy, @wisdomtrove 232:Moments of pleasure are merely gaps in the stream of pain. ~ sri-nisargadatta-maharaj, @wisdomtrove 233:Nothing impresses me any more, save and except my own deep meditations. ~ sri-chinmoy, @wisdomtrove 234:Poetry is the art of putting into words the inexpressible. ~ sri-nisargadatta-maharaj, @wisdomtrove 235:Rather hang thyself than belong to the horde of successful imitators. ~ sri-aurobindo, @wisdomtrove 236:The idea of un-consciousness exists in consciousness only. ~ sri-nisargadatta-maharaj, @wisdomtrove 237:There is no such thing as body, it is but a state of mind. ~ sri-nisargadatta-maharaj, @wisdomtrove 238:What comes to me unmistakably is what I carefully or carelessly invite. ~ sri-chinmoy, @wisdomtrove 239:Who is whose Guru? God alone is the guide and Guru of the universe. ~ sri-ramakrishna, @wisdomtrove 240:A God who cannot smile, could not have created this humorous universe. ~ sri-aurobindo, @wisdomtrove 241:However long a life may be, it is but a moment and a dream. ~ sri-nisargadatta-maharaj, @wisdomtrove 242:I live in between My heart's compassion-rain And my life's oneness-gain. ~ sri-chinmoy, @wisdomtrove 243:In fear, there is memory and anticipation, past and future. ~ sri-nisargadatta-maharaj, @wisdomtrove 244:So long as God seems to be outside and far away, there is ignorance. ~ sri-ramakrishna, @wisdomtrove 245:So many religions, so many paths to reach the one and the same goal. ~ sri-ramakrishna, @wisdomtrove 246:The joy of a self-giving life can neither be measured nor be expounded. ~ sri-chinmoy, @wisdomtrove 247:When we listen to the Inner Voice, our outer life becomes full of peace. ~ sri-chinmoy, @wisdomtrove 248:You and I create the world by the vibrations that we offer to the world. ~ sri-chinmoy, @wisdomtrove 249:Finish the few duties you have at hand, and then you will have peace. ~ sri-ramakrishna, @wisdomtrove 250:God has blessed me with the capacity to meditate even while I am talking. ~ sri-chinmoy, @wisdomtrove 251:God is in all men, but all men are not in God; that is why we suffer. ~ sri-ramakrishna, @wisdomtrove 252:God loves only one philosophy, And that is the Do-it-here-now philosophy. ~ sri-chinmoy, @wisdomtrove 253:In mutual love the lover not only wants the happiness of his beloved; ~ sri-ramakrishna, @wisdomtrove 254:It is earnestness that is indispensable, the crucial factor. ~ sri-nisargadatta-maharaj, @wisdomtrove 255:It is the mind that makes one wise or ignorant, bound or emancipated. ~ sri-ramakrishna, @wisdomtrove 256:Keep an open heart To allow the world Lovingly and faithfully To come in. ~ sri-chinmoy, @wisdomtrove 257:Peace is the first condition, without which nothing else can be stable. ~ sri-aurobindo, @wisdomtrove 258:Pray to Him anyway you like, He can even hear the footfall of an ant. ~ sri-ramakrishna, @wisdomtrove 259:The goal of life is not the earning of money, but the service of God. ~ sri-ramakrishna, @wisdomtrove 260:The knower is the unmanifested, the known is the manifested. ~ sri-nisargadatta-maharaj, @wisdomtrove 261:The sight of a flower is as marvellous as the vision of God. ~ sri-nisargadatta-maharaj, @wisdomtrove 262:The supreme purpose and goal for human life... is to cultivate love. ~ sri-ramakrishna, @wisdomtrove 263:To know what you are, it is enough to know what you are not. ~ sri-nisargadatta-maharaj, @wisdomtrove 264:To say, & 265:What causes suffering is wrong, what alleviates it is right. ~ sri-nisargadatta-maharaj, @wisdomtrove 266:What gives life its value if not its constant cry for self-transcendence? ~ sri-chinmoy, @wisdomtrove 267:What you do not use yourself, do not give to others. For example, advice. ~ sri-chinmoy, @wisdomtrove 268:All I plead with you is this: make love of your self perfect. ~ sri-nisargadatta-maharaj, @wisdomtrove 269:Finish the few duties you have at hand, and then you will have peace.” ~ sri-ramakrishna, @wisdomtrove 270:God does not care If I am bad or good- He wants my love, Not my sainthood. ~ sri-chinmoy, @wisdomtrove 271:It is in the nature of consciousness to survive its vehicles. ~ sri-nisargadatta-maharaj, @wisdomtrove 272:Remembering your self is virtue, forgetting your self is sin. ~ sri-nisargadatta-maharaj, @wisdomtrove 273:There is nothing to seek and find, for there is nothing lost. ~ sri-nisargadatta-maharaj, @wisdomtrove 274:The winds of grace are always blowing, but you have to raise the sail. ~ sri-ramakrishna, @wisdomtrove 275:To want nothing and do nothing - that is true creation! ~ sri-nisargadatta-maharaj, @wisdomtrove 276:When I meditate, I clearly see that God is already seated inside my heart. ~ sri-chinmoy, @wisdomtrove 277:Alas, why does my mind have to walk through the dust of the past every day? ~ sri-chinmoy, @wisdomtrove 278:As long as he does not trust himself, he cannot trust another. ~ sri-nisargadatta-maharaj, @wisdomtrove 279:A s the lamp does not burn without oil, so man cannot live without God. ~ sri-ramakrishna, @wisdomtrove 280:Delight is the secret. Learn of pure delight and thou shalt learn of God. ~ sri-aurobindo, @wisdomtrove 281:How to overcome destructive criticism? Just love a little more. That's all. ~ sri-chinmoy, @wisdomtrove 282:If we call ourselves children of God, then others are also children of God. ~ sri-chinmoy, @wisdomtrove 283:One day, it was suddenly revealed to me that everything is pure spirit. ~ sri-ramakrishna, @wisdomtrove 284:Our human knowledge is a candle burnt On a dim altar to a sun-vast Truth. ~ sri-aurobindo, @wisdomtrove 285:Pain is the price of pleasure, pleasure is the reward of pain. ~ sri-nisargadatta-maharaj, @wisdomtrove 286:There is nothing small in God's eyes; let there be nothing small in thine ~ sri-aurobindo, @wisdomtrove 287:The Supreme is the easiest to reach for it is your very being. ~ sri-nisargadatta-maharaj, @wisdomtrove 288:Things happen as they happen - who can tell why and how? ~ sri-nisargadatta-maharaj, @wisdomtrove 289:Those who know only scriptures know nothing. To know is to be. ~ sri-nisargadatta-maharaj, @wisdomtrove 290:Today I must dive deep within And know what I come To this earth-stage for. ~ sri-chinmoy, @wisdomtrove 291:To listen to some devout people, one would imagine that God never laughs. ~ sri-aurobindo, @wisdomtrove 292:You are truth itself. Only you mistake the false for the true. ~ sri-nisargadatta-maharaj, @wisdomtrove 293:Your true home is in nothingness, in emptiness of all content. ~ sri-nisargadatta-maharaj, @wisdomtrove 294:All attributes are personal. The real is beyond all attributes. ~ sri-nisargadatta-maharaj, @wisdomtrove 295:Enlightenment is represented by Sri Krishna, who is said to be an avatar. ~ frederick-lenz, @wisdomtrove 296:Evolution of consciousness is the central motive of terrestrial existence. ~ sri-aurobindo, @wisdomtrove 297:How beautiful to look at When my prayer Lights a candle of hope In my heart. ~ sri-chinmoy, @wisdomtrove 298:I begin by imagining the impossible and end by accomplishing the impossible. ~ sri-chinmoy, @wisdomtrove 299:Of all the medicines In the inner life, A smile is by far The best medecine. ~ sri-chinmoy, @wisdomtrove 300:The difficulty is that we try to perfect others before we perfect ourselves. ~ sri-chinmoy, @wisdomtrove 301:The selfish love is the lowest. It only looks towards its own happiness, ~ sri-ramakrishna, @wisdomtrove 302:The supreme state of human love is... the unity of one soul in two bodies. ~ sri-aurobindo, @wisdomtrove 303:To work without attachment is to work without the expectation of reward. ~ sri-ramakrishna, @wisdomtrove 304:Be loyal, be simple, be humble. Hide your virtue, live silently. ~ sri-nisargadatta-maharaj, @wisdomtrove 305:Desire is the memory of pleasure and fear is the memory of pain. ~ sri-nisargadatta-maharaj, @wisdomtrove 306:Each victory gained over oneself means new strength to gain more victories. ~ sri-aurobindo, @wisdomtrove 307:God tells me that My happy heart Increases the beauty Of His universal Heart. ~ sri-chinmoy, @wisdomtrove 308:In the middle of an ocean on board a ship, one can get a sense of vastness. ~ sri-aurobindo, @wisdomtrove 309:lf you ever dare to fight against hatred, then there is but one weapon: Love. ~ sri-chinmoy, @wisdomtrove 310:Liberation is a natural process and in the long run, inevitable. ~ sri-nisargadatta-maharaj, @wisdomtrove 311:Liberation is of the self from its false and self-imposed ideas. ~ sri-nisargadatta-maharaj, @wisdomtrove 312:One has to do sadhana for the total manifestation of the Divine in oneself. ~ sri-aurobindo, @wisdomtrove 313:The fulfilment of life is in the making and manifesting of impossible dreams. ~ sri-chinmoy, @wisdomtrove 314:The Goal can disappear From the mind's sight But not From the heart's vision. ~ sri-chinmoy, @wisdomtrove 315:The satisfaction of life May not be ours, But the beauty of hope Is all ours. ~ sri-chinmoy, @wisdomtrove 316:The sense & 317:The waves of hatred-night can easily be dissolved in the sea of oneness-love. ~ sri-chinmoy, @wisdomtrove 318:The winds of grace blow all the time. All we need to do is set our sails. ~ sri-ramakrishna, @wisdomtrove 319:To realise the supreme, we need the experience of the opposites. ~ sri-nisargadatta-maharaj, @wisdomtrove 320:When we seek appreciation from others, we get not appreciation, but flattery. ~ sri-chinmoy, @wisdomtrove 321:With sincerity and earnestness one can realize God through all religions. ~ sri-ramakrishna, @wisdomtrove 322:All ideas of ‘me’ and ‘mine’, even of ‘I am’ is in consciousness. ~ sri-nisargadatta-maharaj, @wisdomtrove 323:As for me, I consider myself as a speck of the dust of the devotee's feet. ~ sri-ramakrishna, @wisdomtrove 324:At the root of consciousness lies desire, the urge to experience. ~ sri-nisargadatta-maharaj, @wisdomtrove 325:Be in love with your heart-life. There, only there, Is the flood of happiness. ~ sri-chinmoy, @wisdomtrove 326:It is easy to talk on religion, but difficult to practice it.”14 likesLike ~ sri-ramakrishna, @wisdomtrove 327:Meditate Silently. You will be able to create a totally new life for yourself. ~ sri-chinmoy, @wisdomtrove 328: M: When the & 329:Peace is a stranger to the rigid mind. Peace is a guest of the flexible heart. ~ sri-chinmoy, @wisdomtrove 330:Some seekers will do anything for their Self-realisation - except work for it. ~ sri-chinmoy, @wisdomtrove 331:The breeze of grace is always blowing; set your sail to catch that breeze. ~ sri-ramakrishna, @wisdomtrove 332:The goal of life is not the earning of money, but the service of God.p.114 ~ sri-ramakrishna, @wisdomtrove 333:When hope makes friends With patience, Hope will be able To live indefinitely. ~ sri-chinmoy, @wisdomtrove 334:Whoever wants God intensely, finds Him. Go and verify it in your own life. ~ sri-ramakrishna, @wisdomtrove 335:Begin by realising that the world is in you, not you in the world. ~ sri-nisargadatta-maharaj, @wisdomtrove 336:Even a shadow is related to reality, but by itself it is not real. ~ sri-nisargadatta-maharaj, @wisdomtrove 337:Experience is shaped by belief and belief is shaped by experience. ~ sri-nisargadatta-maharaj, @wisdomtrove 338:I do not negate the world. I see it as appearing in consciousness. ~ sri-nisargadatta-maharaj, @wisdomtrove 339:I see the world as it is, a momentary appearance in consciousness. ~ sri-nisargadatta-maharaj, @wisdomtrove 340:May peace-dreamers And peace-lovers Occupy the length and breadth Of the world. ~ sri-chinmoy, @wisdomtrove 341:The entire universe is your body and you need not be afraid of it. ~ sri-nisargadatta-maharaj, @wisdomtrove 342:The very fact of observation alters the observer and the observed. ~ sri-nisargadatta-maharaj, @wisdomtrove 343:To free our body from fear what we need is the glorious experience of the soul. ~ sri-chinmoy, @wisdomtrove 344:All is one - this is the ultimate solution of every conflict. ~ sri-nisargadatta-maharaj, @wisdomtrove 345:Even now when I am answering a question I am at the height of my own meditation. ~ sri-chinmoy, @wisdomtrove 346:God has not forgotten To give us peace. He is just waiting for us To ask for it. ~ sri-chinmoy, @wisdomtrove 347:I am what I am, not identifiable with any physical or mental state. ~ sri-nisargadatta-maharaj, @wisdomtrove 348:I remain as I am - pure awareness, alert to all that happens. ~ sri-nisargadatta-maharaj, @wisdomtrove 349:Man can be happy and safe only when the heart feels faster than the mind thinks. ~ sri-chinmoy, @wisdomtrove 350:Of all the gifts You have offered to God, Your happiness-gift He treasures most. ~ sri-chinmoy, @wisdomtrove 351:Sadhana is a search for what to give up. Empty yourself completely. ~ sri-nisargadatta-maharaj, @wisdomtrove 352:The false self must be abandoned before the real self can be found. ~ sri-nisargadatta-maharaj, @wisdomtrove 353:The Gita is the greatest gospel of spiritual works ever yet given to the race. ~ sri-aurobindo, @wisdomtrove 354:To know that the known cannot be me nor mine, is liberation enough. ~ sri-nisargadatta-maharaj, @wisdomtrove 355:War is a dangerous teacher and physical victory leads often to a moral defeat. ~ sri-aurobindo, @wisdomtrove 356:What is the use of merely listening to lectures? The real thing is practice. ~ sri-ramakrishna, @wisdomtrove 357:Be what you are: conscious being and don't stray away from yourself. ~ sri-nisargadatta-maharaj, @wisdomtrove 358:First return to your true being and then act from the heart of love. ~ sri-nisargadatta-maharaj, @wisdomtrove 359:If you have inner peace, nobody can force you to be a slave to the outer reality. ~ sri-chinmoy, @wisdomtrove 360:If you really want to love humanity, then you have to love humanity as it is now. ~ sri-chinmoy, @wisdomtrove 361:It is not perceivable, because it is what makes perception possible. ~ sri-nisargadatta-maharaj, @wisdomtrove 362:Ourselves within us lethal forces nurse; We make of our own enemies our guests. ~ sri-aurobindo, @wisdomtrove 363:The winds of God's grace are always blowing, it is for us to raise our sails. ~ sri-ramakrishna, @wisdomtrove 364:Truth is the primary, the unborn, the ancient source of all that is. ~ sri-nisargadatta-maharaj, @wisdomtrove 365:Work, apart from devotion or love of God, is helpless and cannot stand alone. ~ sri-ramakrishna, @wisdomtrove 366:Absolute perfection is here and now, not in some future, near or far. ~ sri-nisargadatta-maharaj, @wisdomtrove 367:If we feel inwardly strong, we will have no need or desire to speak ill of others. ~ sri-chinmoy, @wisdomtrove 368:It is not the universe that needs improving, but your way of looking. ~ sri-nisargadatta-maharaj, @wisdomtrove 369:Light your way by burning up obstacles in the intensity of awareness. ~ sri-nisargadatta-maharaj, @wisdomtrove 370:Now is the time to make good use of time. Today is the day to begin a perfect day. ~ sri-chinmoy, @wisdomtrove 371:Plurality and diversity are the play of the mind only. Reality is one ~ sri-nisargadatta-maharaj, @wisdomtrove 372:Remember the instruction: Whatever you come across - go beyond. ~ sri-nisargadatta-maharaj, @wisdomtrove 373:The objects in the world are many, but the eye that sees them is one. ~ sri-nisargadatta-maharaj, @wisdomtrove 374:There is only one perfect road and that road is ahead of you, always ahead of you. ~ sri-chinmoy, @wisdomtrove 375:The way to become happy Is to think And to feel That the very best is yet to come. ~ sri-chinmoy, @wisdomtrove 376:When you discern and let go all that is unreal, what remains is real. ~ sri-nisargadatta-maharaj, @wisdomtrove 377:Your heart must become a sea of love. Your mind must become a river of detachment. ~ sri-chinmoy, @wisdomtrove 378:Consciousness needs a vehicle and an instrument for its manifestation. ~ sri-nisargadatta-maharaj, @wisdomtrove 379:Live like a mud-fish: its skin is bright and shiny even though it lives in mud. ~ sri-ramakrishna, @wisdomtrove 380:Love the world With your heart's dreams. Serve the world With your life's promises. ~ sri-chinmoy, @wisdomtrove 381:Our mind thinks of death. Our heart thinks of life. Our soul thinks of Immortality. ~ sri-chinmoy, @wisdomtrove 382:Realise that no ideas are your own, they all come to you from outside. ~ sri-nisargadatta-maharaj, @wisdomtrove 383:There is no greater miracle than our conscious efforts to become good human beings. ~ sri-chinmoy, @wisdomtrove 384:To live fully, death is essential; every ending makes a new beginning. ~ sri-nisargadatta-maharaj, @wisdomtrove 385:Witness and stand back from Nature, that is the first step to the soul's freedom. ~ sri-aurobindo, @wisdomtrove 386:And, in order to possess the Truth, the plays of the lower nature must be stopped. ~ sri-aurobindo, @wisdomtrove 387:A perfect society is built upon mutual trust. Character is the source of that trust. ~ sri-chinmoy, @wisdomtrove 388:Honour both spirit and form, the sentiment within as well as the symbol without. ~ sri-ramakrishna, @wisdomtrove 389:I am' is the root, God is the tree. Whom am I to worship, and what for? ~ sri-nisargadatta-maharaj, @wisdomtrove 390:If you do the right thing, eventually you will inspire others to do the right thing. ~ sri-chinmoy, @wisdomtrove 391:my mind,Make your speech egoless.Then everyoneWill appreciate, admire and adore you. ~ sri-chinmoy, @wisdomtrove 392:Suffering is the identification of the experiencer with the experience. ~ sri-nisargadatta-maharaj, @wisdomtrove 393:The cosmic heart beats ceaselessly. I am the witness and the heart too. ~ sri-nisargadatta-maharaj, @wisdomtrove 394:The cup has to be left clean and empty for the divine liquor to be poured into it. ~ sri-aurobindo, @wisdomtrove 395:The desire for pleasure, the fear of pain, both are states of distress. ~ sri-nisargadatta-maharaj, @wisdomtrove 396:The old grooves must be erased in your brain, without forming new ones. ~ sri-nisargadatta-maharaj, @wisdomtrove 397:There is no greater pride and glory than to be a perfect instrument of the Master. ~ sri-aurobindo, @wisdomtrove 398:All experience is time bound. Whatever has a beginning must have an end. ~ sri-nisargadatta-maharaj, @wisdomtrove 399:All you need is to stop searching outside what can be found only within. ~ sri-nisargadatta-maharaj, @wisdomtrove 400:Generally, what causes suffering is wrong and what removes it, is right. ~ sri-nisargadatta-maharaj, @wisdomtrove 401:I meditate So that I can inundate My entire being With the omnipotent Power of peace. ~ sri-chinmoy, @wisdomtrove 402:I'm not a weight lifter. I'm a seeker. Weight lifting is so insignificant in my life. ~ sri-chinmoy, @wisdomtrove 403:Unless one always speaks the truth, one cannot find God Who is the soul of truth. ~ sri-ramakrishna, @wisdomtrove 404:With me everything happens as it must. I do not interfere with creation. ~ sri-nisargadatta-maharaj, @wisdomtrove 405:You cannot change your circumstances, but your attitudes you can change. ~ sri-nisargadatta-maharaj, @wisdomtrove 406:God is in all men, but all men are not in God; that is why we suffer.”31 likesLike ~ sri-ramakrishna, @wisdomtrove 407:I compete only with myself, and I try to become a better human being. This is my goal. ~ sri-chinmoy, @wisdomtrove 408:Is the world so unbearable? No! What we need is only a little more love for the world. ~ sri-chinmoy, @wisdomtrove 409:Once we have this inner peace, world peace can be achieved in the twinkling of an eye. ~ sri-chinmoy, @wisdomtrove 410:This world is a vast unbroken totality, a deep solidarity joins its contrary powers. ~ sri-aurobindo, @wisdomtrove 411:To doubt the experience is to discourage it. Let it be developed, see what is in it. ~ sri-aurobindo, @wisdomtrove 412:Transform reason into ordered intuition; let all thyself be light. This is thy goal. ~ sri-aurobindo, @wisdomtrove 413:When you see sorrow and suffering, be with it. Do not rush into activity. ~ sri-nisargadatta-maharaj, @wisdomtrove 414:But few are those who tread the sunlit path; Only the pure in soul can walk in light. ~ sri-aurobindo, @wisdomtrove 415:Care not for time and success. Act out thy part, whether it be to fail or to prosper. ~ sri-aurobindo, @wisdomtrove 416:Death is but changing of our robes to wait in wedding garments at the Eternal's gate. ~ sri-aurobindo, @wisdomtrove 417:Deny the existence of what you imagine. It is the imagined that is unreal. ~ sri-nisargadatta-maharaj, @wisdomtrove 418:Let come what comes and let go what goes - why catch hold of things. ~ sri-nisargadatta-maharaj, @wisdomtrove 419:My life is only half full When I receive. My heart is completely full Only when I give. ~ sri-chinmoy, @wisdomtrove 420:One mighty deed can change the course of things; a lonely thought becomes omnipotent. ~ sri-aurobindo, @wisdomtrove 421:Only two miracles are worth seeing: The miracle of loving And The miracle of forgiving. ~ sri-chinmoy, @wisdomtrove 422:Outer fire we need to cook. Inner fire we need to liberate. God's Fire we need to love. ~ sri-chinmoy, @wisdomtrove 423:Reality being timeless, changeless, bodyless, mindless awareness is bliss. ~ sri-nisargadatta-maharaj, @wisdomtrove 424:Responsibility is the possibility of opportunity culminating in inevitable fulfillment. ~ sri-chinmoy, @wisdomtrove 425:Separate the observed from the observer and abandon false identifications. ~ sri-nisargadatta-maharaj, @wisdomtrove 426:What is God after all? An eternal child playing an eternal game in an eternal garden. ~ sri-aurobindo, @wisdomtrove 427:Among the fearless soldiers that fight for your victory in life, character has no equal. ~ sri-chinmoy, @wisdomtrove 428:Get hold of the main thing that the world and the self are one and perfect. ~ sri-nisargadatta-maharaj, @wisdomtrove 429:If you can create harmony in your own life, This harmony will enter into the vast world. ~ sri-chinmoy, @wisdomtrove 430:It is your fixed idea that you must be something or other, that blinds you. ~ sri-nisargadatta-maharaj, @wisdomtrove 431:I used to create a world and populate it - now I don't do it anymore. ~ sri-nisargadatta-maharaj, @wisdomtrove 432:Nothing exists to you without your being there to experience its existence. ~ sri-nisargadatta-maharaj, @wisdomtrove 433:To deliberately criticise another individual may cause an indelible stain on the critic. ~ sri-chinmoy, @wisdomtrove 434:To know what you are, you must first investigate and know what you are not. ~ sri-nisargadatta-maharaj, @wisdomtrove 435:True knowledge is not attained by thinking. It is what you are; it is what you become. ~ sri-aurobindo, @wisdomtrove 436:Be universal in your love. You will see the universe to be the picture of your own being. ~ sri-chinmoy, @wisdomtrove 437:Each good thought that you have encouraged and nourished is your life's true work of art. ~ sri-chinmoy, @wisdomtrove 438:How can I have peace? Not by talking about peace, But by walking Along the road of peace. ~ sri-chinmoy, @wisdomtrove 439:Love is not selective, desire is selective. In love, there are no strangers. ~ sri-nisargadatta-maharaj, @wisdomtrove 440:My soul-bird loves my body-cage Only when it is kept fit, Pure and absolutely immaculate. ~ sri-chinmoy, @wisdomtrove 441:The observer is beyond observation. What is observable is not the real self. ~ sri-nisargadatta-maharaj, @wisdomtrove 442:The person flickers, awareness contains all space and time, the absolute is. ~ sri-nisargadatta-maharaj, @wisdomtrove 443:There is a peace That fruitfully lives for me Infinitely more Than I can live for myself. ~ sri-chinmoy, @wisdomtrove 444:Whatever state I am in, I see it as a state of mind to be accepted as it is. ~ sri-nisargadatta-maharaj, @wisdomtrove 445:What you see is yours and what I see is mine. The two have little in common. ~ sri-nisargadatta-maharaj, @wisdomtrove 446:When you shall begin to question your dream, awakening will be not far away. ~ sri-nisargadatta-maharaj, @wisdomtrove 447:Doership is a myth born from the illusion of & 448:Do you want to be happy? Then make your life as soulfully simple As sleeplessly breathing. ~ sri-chinmoy, @wisdomtrove 449:I take the greatest lesson from compassion - it takes away all the conceit out of my life. ~ sri-chinmoy, @wisdomtrove 450:Learn to look without imagination, to listen without distortion: that is all. ~ sri-nisargadatta-maharaj, @wisdomtrove 451:The Absolute can be reached by absolute devotion only. Don't be half-hearted. ~ sri-nisargadatta-maharaj, @wisdomtrove 452:The Man who works for others, without any selfish motive, really does good to himself. ~ sri-ramakrishna, @wisdomtrove 453:To hope is to feel the presence of the inner sun. The inner sun is; the outer sun becomes. ~ sri-chinmoy, @wisdomtrove 454:To know itself the self must be faced with its opposite - the not-self. ~ sri-nisargadatta-maharaj, @wisdomtrove 455:What matters is the persistence with which you keep on returning to yourself. ~ sri-nisargadatta-maharaj, @wisdomtrove 456:When mind is still, then truth gets her chance to be heard in the purity of the silence. ~ sri-aurobindo, @wisdomtrove 457:You have always the company of your own self - you need not feel alone. ~ sri-nisargadatta-maharaj, @wisdomtrove 458:You must never forget that greatness does not guarantee happiness but goodness always does ~ sri-chinmoy, @wisdomtrove 459:All knowledge is a form of ignorance. The most accurate map is yet only paper. ~ sri-nisargadatta-maharaj, @wisdomtrove 460:A musician's biography is written wherever he performs; everybody hears what he is playing. ~ sri-chinmoy, @wisdomtrove 461:As the snake is separate from its slough, even so is the Spirit separate from the body. ~ sri-ramakrishna, @wisdomtrove 462:Cling to one thing, that matters, hold on to & 463:Daring enthusiasm And abiding cheerfulness Can accomplish everything on earth Without fail. ~ sri-chinmoy, @wisdomtrove 464:Get rid of the tendency to define yourself. What you are cannot be verbalised. ~ sri-nisargadatta-maharaj, @wisdomtrove 465:If you must be mad, be it not for the things of the world. Be mad with the love of God. ~ sri-ramakrishna, @wisdomtrove 466:If you play divine music, spiritual music, then you are bound to give and get satisfaction. ~ sri-chinmoy, @wisdomtrove 467:Look at your heart-flower and smile. You will be able to solve your most pressing problems. ~ sri-chinmoy, @wisdomtrove 468:One must be very particular about telling the truth. Through truth one can realize God. ~ sri-ramakrishna, @wisdomtrove 469:Q: How is it reached M: Desirelessness and fearlessness will take you there. ~ sri-nisargadatta-maharaj, @wisdomtrove 470:Real happiness is not vulnerable, because it does not depend on circumstances. ~ sri-nisargadatta-maharaj, @wisdomtrove 471:Remain cheerful, For nothing destructive can pierce through The solid wall of cheerfulness. ~ sri-chinmoy, @wisdomtrove 472:Sympathy does not think. It acts. It acts to remove. The ceaseless sufferings. Of the world ~ sri-chinmoy, @wisdomtrove 473:The great are strongest when they stand alone, A God-given might of being is their force. ~ sri-aurobindo, @wisdomtrove 474:The Man who works for others, without any selfish motive, really does good to himself.” ~ sri-ramakrishna, @wisdomtrove 475:Try to cultivate love of God. You are born as a human being only to attain divine love. ~ sri-ramakrishna, @wisdomtrove 476:Be kind, be all sympathy, for each and every human being is forced to fight against himself. ~ sri-chinmoy, @wisdomtrove 477:Each moment contains the whole of the past and creates the whole of the future. ~ sri-nisargadatta-maharaj, @wisdomtrove 478:Earnestness is both necessary and sufficient. Everything yields to earnestness. ~ sri-nisargadatta-maharaj, @wisdomtrove 479:No matter how fleeting Your smile is, Your smile is the very beginning Of your wisdom-light. ~ sri-chinmoy, @wisdomtrove 480:Not by talking, but by praying And becoming something good, Can we offer peace to the world. ~ sri-chinmoy, @wisdomtrove 481:Nothing can be said about a jnani, for he is all and yet nothing in particular. ~ sri-nisargadatta-maharaj, @wisdomtrove 482:Only the dead can die, not the living. That which is alive in you, is immortal. ~ sri-nisargadatta-maharaj, @wisdomtrove 483:Q: What is real? M: Find out, by discerning and rejecting all that is unreal. ~ sri-nisargadatta-maharaj, @wisdomtrove 484:The Divine Truth is greater than any religion or creed or scripture or idea or philosophy. ~ sri-aurobindo, @wisdomtrove 485:The only work that spiritually purifies us is that which is done without personal motives. ~ sri-aurobindo, @wisdomtrove 486:The tree laden with fruits always bends low. If you wish to be great, be lowly and meek. ~ sri-ramakrishna, @wisdomtrove 487:Whatever happens, does not affect me - things act on things, that is all. ~ sri-nisargadatta-maharaj, @wisdomtrove 488:Do not seek illumination unless you seek it as a man whose hair is on fire seeks a pond.” ~ sri-ramakrishna, @wisdomtrove 489:Find to whom this cruel world appears and you will know why it appears so cruel. ~ sri-nisargadatta-maharaj, @wisdomtrove 490:Knower: That which is conscious. That which perceives. Ultimately unknowable. ~ sri-nisargadatta-maharaj, @wisdomtrove 491:My service to humanity Is my real opportunity To prove my genuine love For God and God alone. ~ sri-chinmoy, @wisdomtrove 492:Q: When you look at me, what do you see? M: I see you imagining yourself to be. ~ sri-nisargadatta-maharaj, @wisdomtrove 493:Suffering is primarily a call for attention, which itself is a movement of love. ~ sri-nisargadatta-maharaj, @wisdomtrove 494:The lover only minds the welfare of the beloved and does not care for his own sufferings. ~ sri-ramakrishna, @wisdomtrove 495:The Self is near and the way to it is easy. All you need doing is doing nothing. ~ sri-nisargadatta-maharaj, @wisdomtrove 496:Thinking of being ready impedes action. And action is the touchstone of reality. ~ sri-nisargadatta-maharaj, @wisdomtrove 497:Words do not matter, for they do not reach it. They turn back in utter negation. ~ sri-nisargadatta-maharaj, @wisdomtrove 498:He told me that I am beyond all perceivables and conceivables - I believed. ~ sri-nisargadatta-maharaj, @wisdomtrove 499:I am beyond the mind, whatever its state, pure or impure. Awareness is my nature. ~ sri-nisargadatta-maharaj, @wisdomtrove 500:I neither act nor cause others to act; I am timelessly aware of what is going on. ~ sri-nisargadatta-maharaj, @wisdomtrove *** NEWFULLDB 2.4M ***
1:All life is Yoga. ~ Sri Aurobindo, #NFDB
2:God tells me that ~ Sri Chinmoy, #NFDB
3:Look within. ~ Sri Ramana Maharshi, #NFDB
4:Of all the medicines ~ Sri Chinmoy, #NFDB
5:Smile, smile , smile ~ Sri Chinmoy, #NFDB
6:Turn inward. ~ Sri Ramana Maharshi, #NFDB
7:We are sons of God ~ Sri Aurobindo, #NFDB
8:God can be seen ~ Sri Chinmoy, #NFDB
9:Beyond speech and mind, ~ Sri Chinmoy, #NFDB
10:It is as it is. ~ Sri Ramana Maharshi, #NFDB
11:My service to humanity ~ Sri Chinmoy, #NFDB
12:Be what you are. ~ Sri Ramana Maharshi, #NFDB
13:Doubt is an old disease. ~ Sri Chinmoy, #NFDB
14:Grace always is. ~ Sri Ramana Maharshi, #NFDB
15:The Self is all. ~ Sri Ramana Maharshi, #NFDB
16:What is, is God. ~ Sri Ramana Maharshi, #NFDB
17:Guru is the Self. ~ Sri Ramana Maharshi, #NFDB
18:I AM THAT
~ Sri Nisargadatta Maharaj,#NFDB
19:My life is only half full ~ Sri Chinmoy, #NFDB
20:Sat is within us. ~ Sri Ramana Maharshi, #NFDB
21:There is no mind. ~ Sri Ramana Maharshi, #NFDB
22:What is, is God. ~ Sri Ramana Maharshi, #NFDB
23:God is within you. ~ Sri Ramana Maharshi, #NFDB
24:God's first Smile was born ~ Sri Chinmoy, #NFDB
25:Listen to the inner light; ~ Sri Chinmoy, #NFDB
26:My mind wants to interpret ~ Sri Chinmoy, #NFDB
27:O dreamers of peace, come. ~ Sri Chinmoy, #NFDB
28:We are all God's children. ~ Sri Chinmoy, #NFDB
29:Birth of Blessing Packets ~ Sri Aurobindo, #NFDB
30:Hope is man's inner effort. ~ Sri Chinmoy, #NFDB
31:Bliss is within you. ~ Sri Ramana Maharshi, #NFDB
32:Gratitude is pure happiness. ~ Sri Chinmoy, #NFDB
33:Holy sandals used by ~ Sri Ramakrishna...., #NFDB
34:I n v i t a t I o n - Poem ~ Sri Aurobindo, #NFDB
35:Never mind the mind. ~ Sri Ramana Maharshi, #NFDB
36:Precious and spacious ~ Sri Chinmoy, #NFDB
37:Act but do not react. ~ Sri Ramana Maharshi, #NFDB
38:Be as you really are. ~ Sri Ramana Maharshi, #NFDB
39:Go to the root of it. ~ Sri Ramana Maharshi, #NFDB
40:Love is hope. Hope is nectar. ~ Sri Chinmoy, #NFDB
41:Patience, increasing patience ~ Sri Chinmoy, #NFDB
42:See your true nature. ~ Sri Ramana Maharshi, #NFDB
43:The Stormy life can be braved ~ Sri Chinmoy, #NFDB
44:Today I must dive deep within ~ Sri Chinmoy, #NFDB
45:True gratitude can never come ~ Sri Chinmoy, #NFDB
46:Truth does not waver. ~ Sri Ramana Maharshi, #NFDB
47:You are always Bliss. ~ Sri Ramana Maharshi, #NFDB
48:God loves only one philosophy, ~ Sri Chinmoy, #NFDB
49:Hidden nature is secret God. ~ Sri Aurobindo, #NFDB
50:Our goal is self-transcendence ~ Sri Chinmoy, #NFDB
51:The Heart is the Self. ~ Sri Ramana Maharshi, #NFDB
52:The Self alone exists. ~ Sri Ramana Maharshi, #NFDB
53:Today is ever present. ~ Sri Ramana Maharshi, #NFDB
54:But can you burn Zero? It is nothing. ~ Sri M, #NFDB
55:Let's not go into the past. ~ Sri Ramakrishna, #NFDB
56:The real in me longs for peace. ~ Sri Chinmoy, #NFDB
57:Allow everything else to vanish ~ Sri Chinmoy, #NFDB
58:Be in love with your heart-life. ~ Sri Chinmoy, #NFDB
59:Disciple: That is what we see. ~ Sri Aurobindo, #NFDB
60:God's foremost treasure on earth ~ Sri Chinmoy, #NFDB
61:Grace is always present. ~ Sri Ramana Maharshi, #NFDB
62:I see what need be seen. ~ Sri Ramana Maharshi, #NFDB
63:Oneness is the perfect expansion ~ Sri Chinmoy, #NFDB
64:Seek the real, the Self. ~ Sri Ramana Maharshi, #NFDB
65:To see God is to be God. ~ Sri Ramana Maharshi, #NFDB
66:You are already perfect. ~ Sri Ramana Maharshi, #NFDB
67:In truth, you are Spirit. ~ Sri Ramana Maharshi, #NFDB
68:Mind and matter co-exist. ~ Sri Ramana Maharshi, #NFDB
69:That which is, always is. ~ Sri Ramana Maharshi, #NFDB
70:There is no then, no now. ~ Sri Ramana Maharshi, #NFDB
71:The Self is ever-present. ~ Sri Ramana Maharshi, #NFDB
72:The Self is here and now. ~ Sri Ramana Maharshi, #NFDB
73:Truth is in all, But love is all. ~ Sri Chinmoy, #NFDB
74:Guru, God and Self are One ~ Sri Ramana Maharshi, #NFDB
75:Life is given to each human being ~ Sri Chinmoy, #NFDB
76:Now... We are going in a loop. ~ Sri Ramakrishna, #NFDB
77:Sincerity is Self-evident. ~ Sri Ramana Maharshi, #NFDB
78:The real is ever as it is. ~ Sri Ramana Maharshi, #NFDB
79:There are three kinds of love; ~ Sri Ramakrishna, #NFDB
80:Truth is that of the Self. ~ Sri Ramana Maharshi, #NFDB
81:What have I to forgive and whom? ~ Sri Aurobindo, #NFDB
82:Where can I go? I am here. ~ Sri Ramana Maharshi, #NFDB
83:Do not be eager for things above. ~ Sri Aurobindo, #NFDB
84:If you want to remain always happy, ~ Sri Chinmoy, #NFDB
85:Impossibility is a dictionary word. ~ Sri Chinmoy, #NFDB
86:It always remains One only. ~ Sri Ramana Maharshi, #NFDB
87:Love is not a thing to understand. ~ Sri Chinmoy, #NFDB
88:Peace begins When expectation ends. ~ Sri Chinmoy, #NFDB
89:Peace begins when expectations end. ~ Sri Chinmoy, #NFDB
90:The real Self is permanent. ~ Sri Ramana Maharshi, #NFDB
91:"Who am I?" The Self alone. ~ Sri Ramana Maharshi, #NFDB
92:As you are, so is the world. ~ Sri Ramana Maharshi, #NFDB
93:By the inquiry 'Who am I?'. ~ Sri Ramana Maharshi, #NFDB
94:Ever-present is the present. ~ Sri Ramana Maharshi, #NFDB
95:Everything is predetermined. ~ Sri Ramana Maharshi, #NFDB
96:Nothing but the Self exists. ~ Sri Ramana Maharshi, #NFDB
97:Prestige, power, name and fame have to go. ~ Sri M, #NFDB
98:Realization is for everyone. ~ Sri Ramana Maharshi, #NFDB
99:The joy of a self-giving life ~ Sri Chinmoy, #NFDB
100:The mind cannot kill itself. ~ Sri Ramana Maharshi, #NFDB
101:There is no cause for worry. ~ Sri Ramana Maharshi, #NFDB
102:There is nothing to realize. ~ Sri Ramana Maharshi, #NFDB
103:The Self alone is permanent. ~ Sri Ramana Maharshi, #NFDB
104:Thoughts change but not you. ~ Sri Ramana Maharshi, #NFDB
105:Truth is in all,
But love is all. ~ Sri Chinmoy,#NFDB
106:As you are, so is the world. ~ Sri Ramana Maharshi, #NFDB
107:Be yourself and nothing more. ~ Sri Ramana Maharshi, #NFDB
108:Guru’s grace is always there. ~ Sri Ramana Maharshi, #NFDB
109:If you are already an awakened soul, ~ Sri Chinmoy, #NFDB
110:"Peace begins when expectations end." ~ Sri Chinmoy, #NFDB
111:People who plead with you for favours ~ Sri Chinmoy, #NFDB
112:Realization is already there. ~ Sri Ramana Maharshi, #NFDB
113:Saṃsāra is only in your mind. ~ Sri Ramana Maharshi, #NFDB
114:Silence is also conversation. ~ Sri Ramana Maharshi, #NFDB
115:SILENCE is the best language. ~ Sri Ramana Maharshi, #NFDB
116:Subject is alone the Reality. ~ Sri Ramana Maharshi, #NFDB
117:The body itself is a thought. ~ Sri Ramana Maharshi, #NFDB
118:The Self is ever the witness. ~ Sri Ramana Maharshi, #NFDB
119:The Self is the only Reality. ~ Sri Ramana Maharshi, #NFDB
120:The source of the ego is God. ~ Sri Ramana Maharshi, #NFDB
121:The world is not outside you. ~ Sri Ramana Maharshi, #NFDB
122:Today’s palace is tomorrow’s random rubble. ~ Sri M, #NFDB
123:Be the Self that includes all. ~ Sri Ramana Maharshi, #NFDB
124:God is no other than the Self. ~ Sri Ramana Maharshi, #NFDB
125:Guru is not the physical form. ~ Sri Ramana Maharshi, #NFDB
126:Just be the Self, that is all. ~ Sri Ramana Maharshi, #NFDB
127:No want is the greatest bliss. ~ Sri Ramana Maharshi, #NFDB
128:Peace begins
When expectation ends. ~ Sri Chinmoy,#NFDB
129:Suffering is primarily a ~ Sri Nisargadatta Maharaj, #NFDB
130:That silent Self alone is God. ~ Sri Ramana Maharshi, #NFDB
131:The end of all wisdom is Love. ~ Sri Ramana Maharshi, #NFDB
132:The Heart is the only Reality. ~ Sri Ramana Maharshi, #NFDB
133:The mind cannot seek the mind. ~ Sri Ramana Maharshi, #NFDB
134:There is no wisdom without love. ~ Nilakanta Sri Ram, #NFDB
135:Your heart must become a sea of love. ~ Sri Chinmoy, #NFDB
136:Atman alone exists and is real. ~ Sri Ramana Maharshi, #NFDB
137:Bhakti is the one essential thing. ~ Sri Ramakrishna, #NFDB
138:By silence, eloquence is meant. ~ Sri Ramana Maharshi, #NFDB
139:It is beyond words or thoughts. ~ Sri Ramana Maharshi, #NFDB
140:Knowing the Self, God is known. ~ Sri Ramana Maharshi, #NFDB
141:Love is the actual form of God. ~ Sri Ramana Maharshi, #NFDB
142:Meditation is your true nature. ~ Sri Ramana Maharshi, #NFDB
143:Meditation stops the sound-loving mind. ~ Sri Chinmoy, #NFDB
144:Miracles do happen in every human life. ~ Sri Chinmoy, #NFDB
145:One cannot deny one's own Self. ~ Sri Ramana Maharshi, #NFDB
146:One must find out the real ‘I’. ~ Sri Ramana Maharshi, #NFDB
147:Samadhi is one’s natural state. ~ Sri Ramana Maharshi, #NFDB
148:Silence is never-ending speech. ~ Sri Ramana Maharshi, #NFDB
149:The determination in your heroic effort ~ Sri Chinmoy, #NFDB
150:The Heart is the centre of all. ~ Sri Ramana Maharshi, #NFDB
151:The Person is a bubble on Time's sea. ~ Sri Aurobindo, #NFDB
152:To be full of light is the aim. ~ Sri Ramana Maharshi, #NFDB
153:Do not Blame the world. Find a solution. ~ Sri Chinmoy, #NFDB
154:Everything is within one's Self. ~ Sri Ramana Maharshi, #NFDB
155:I am with you wherever you are. ~ Sri Ramana Maharshi, #NFDB
156:Inner silence is self-surrender. ~ Sri Ramana Maharshi, #NFDB
157:Meditation speaks. It speaks in silence. ~ Sri Chinmoy, #NFDB
158:No love
Which is not love
For all. ~ Sri Chinmoy,#NFDB
159:'No want' is the greatest bliss. ~ Sri Ramana Maharshi, #NFDB
160:Surrender, and all will be well. ~ Sri Ramana Maharshi, #NFDB
161:As Long As I Live, So Long Do I Learn ~ Sri Ramakrishna, #NFDB
162:By our stumbling the world is perfected ~ Sri Aurobindo, #NFDB
163:Detachment is the beginning of mastery. ~ Sri Aurobindo, #NFDB
164:Great men have the nature of a child. ~ Sri Ramakrishna, #NFDB
165:Guru is none other than the Self. ~ Sri Ramana Maharshi, #NFDB
166:If one has faith, one has everything. ~ Sri Ramakrishna, #NFDB
167:My God is love and sweetly suffers all. ~ Sri Aurobindo, #NFDB
168:No danger can perturb my spirit's calm. ~ Sri Aurobindo, #NFDB
169:Surrender, and all will be well. ~ Sri Ramana Maharshi, #NFDB
170:There is no leaving or returning. ~ Sri Ramana Maharshi, #NFDB
171:True humility means giving joy to others. ~ Sri Chinmoy, #NFDB
172:What is bliss but your own being? ~ Sri Ramana Maharshi, #NFDB
173:When Reason died, then Wisdom was born. ~ Sri Aurobindo, #NFDB
174:When Reason died,then Wisdom was born. ~ Sri Aurobindo, #NFDB
175:You can’t kill me. I am a ghost. I am the Void. ~ Sri M, #NFDB
176:A hidden Bliss is at the root of things. ~ Sri Aurobindo, #NFDB
177:All existence is a manifestation of God. ~ Sri Aurobindo, #NFDB
178:Alone the sage can recognize the sage. ~ Sri Ramakrishna, #NFDB
179:As long as I live, so long do I learn. ~ Sri Ramakrishna, #NFDB
180:Don't Fall in love, Rise in Love! ~ Sri Sri Ravi Shankar, #NFDB
181:Great men have the nature of a child. ~ Sri Ramakrishna, #NFDB
182:Hope is man's preparation for the unknown. ~ Sri Chinmoy, #NFDB
183:If you want to go east, don't go west. ~ Sri Ramakrishna, #NFDB
184:Ignorance is an enemy, even to its owner. ~ Sri Chinmoy, #NFDB
185:Is not everything the work of God? ~ Sri Ramana Maharshi, #NFDB
186:It is all mind or maya [illusion]. ~ Sri Ramana Maharshi, #NFDB
187:It will come all right in the end. ~ Sri Ramana Maharshi, #NFDB
188:Life is nothing but the expansion of love. ~ Sri Chinmoy, #NFDB
189:Stillness or peace is Realization. ~ Sri Ramana Maharshi, #NFDB
190:Still the invisible Magnet drew his soul ~ Sri Aurobindo, #NFDB
191:There is nothing more powerful than peace. ~ Sri Chinmoy, #NFDB
192:The Self is the center of centers. ~ Sri Ramana Maharshi, #NFDB
193:All can be done if the god-touch is there ~ Sri Aurobindo, #NFDB
194:Alone the sage can recognize the sage. ~ Sri Ramakrishna, #NFDB
195:A spiritual life means: It is now or never. ~ Sri Chinmoy, #NFDB
196:Dissolving the name is awareness. ~ Sri Sri Ravi Shankar, #NFDB
197:Doubter ceasing, doubts will cease. ~ Sri Ramana Maharshi, #NFDB
198:Do yourself what you wish others to do. ~ Sri Ramakrishna, #NFDB
199:Goodness Is oneness-love In perfect action. ~ Sri Chinmoy, #NFDB
200:How can the self not know the Self? ~ Sri Ramana Maharshi, #NFDB
201:I am still an Indonesian citizen. ~ Sri Mulyani Indrawati, #NFDB
202:It is all He, only in different forms. ~ Sri Ramakrishna, #NFDB
203:Life is love and love is life. ~ Sri Nisargadatta Maharaj, #NFDB
204:Peace of mind itself is liberation. ~ Sri Ramana Maharshi, #NFDB
205:Rejection itself means the finite. ~ Sri Sri Ravi Shankar, #NFDB
206:Suffering was lost in her immortal smile. ~ Sri Aurobindo, #NFDB
207:The mind is only a transient phase. ~ Sri Ramana Maharshi, #NFDB
208:Therealisexperiencedinsilence. ~ Sri Nisargadatta Maharaj, #NFDB
209:There is nothing to be gained anew. ~ Sri Ramana Maharshi, #NFDB
210:The Self alone is and nothing else. ~ Sri Ramana Maharshi, #NFDB
211:The soul bound is man; free, it is God. ~ Sri Ramakrishna, #NFDB
212:The soul in man is greater than his fate. ~ Sri Aurobindo, #NFDB
213:Time and place really do not exist. ~ Sri Ramana Maharshi, #NFDB
214:We reap the fruit of our forgotten deeds. ~ Sri Aurobindo, #NFDB
215:You are already that which you seek ~ Sri Ramana Maharshi, #NFDB
216:You are where you have always been. ~ Sri Ramana Maharshi, #NFDB
217:Your nature is peace and happiness. ~ Sri Ramana Maharshi, #NFDB
218:You would succeed if you were sincere. ~ Sri Ramakrishna, #NFDB
219:Ananda (bliss) lives in every being. ~ Sri Ramana Maharshi, #NFDB
220:By your stumbling, the world is perfected. ~ Sri Aurobindo, #NFDB
221:Do yourself what you wish others to do. ~ Sri Ramakrishna, #NFDB
222:Everything in the world was my Guru. ~ Sri Ramana Maharshi, #NFDB
223:Happiness is the nature of the Self. ~ Sri Ramana Maharshi, #NFDB
224:I am the Shakthi of Sri Aurobindo alone and ~ The Mother, #NFDB
225:Is there anyone unaware of the Self? ~ Sri Ramana Maharshi, #NFDB
226:My heart's gratitude Is My life's plenitude. ~ Sri Chinmoy, #NFDB
227:Sri Lankan Prime Minister Ranil Wickremesinghe ~ Anonymous, #NFDB
228:There is no gaining of anything new. ~ Sri Ramana Maharshi, #NFDB
229:The Self is free from all qualities. ~ Sri Ramana Maharshi, #NFDB
230:The soul bound is man; free, it is God. ~ Sri Ramakrishna, #NFDB
231:The universe exists within the Self. ~ Sri Ramana Maharshi, #NFDB
232:Today is Siddhi Day or the Day of Victory. ~ Sri Aurobindo, #NFDB
233:To hope is to see with the eye of the heart. ~ Sri Chinmoy, #NFDB
234:To hope is to send darkest night into exile. ~ Sri Chinmoy, #NFDB
235:You are already That which you seek. ~ Sri Ramana Maharshi, #NFDB
236:You must only trust God. ~ Sri Ramana Maharshi, Talks, 43, #NFDB
237:“By our stumbling, the world is perfected.” ~ Sri Aurobindo, #NFDB
238:For joy And not for sorrow Earth was made . ~ Sri Aurobindo, #NFDB
239:God, Guru and the Self are identical. ~ Sri Ramana Maharshi, #NFDB
240:I am that by which I know 'I am' ~ Sri Nisargadatta Maharaj, #NFDB
241:I never fight with reason- I just ignore it. ~ Sri Chinmoy, #NFDB
242:It will not do to depend on the mind alone. ~ Sri Aurobindo, #NFDB
243:Man suffers through lack of faith in God. ~ Sri Ramakrishna, #NFDB
244:Never give up hope! Hope ultimately succeeds. ~ Sri Chinmoy, #NFDB
245:No price is too great to pay for inner peace. ~ Sri Chinmoy, #NFDB
246:Respect is heaven, respect is liberation. ~ Sri Ramakrishna, #NFDB
247:Spirituality is the key to the Indian mind. ~ Sri Aurobindo, #NFDB
248:That which is Bliss is also the Self. ~ Sri Ramana Maharshi, #NFDB
249:The Divine is what you adore in Sri Aurobindo. ~ The Mother, #NFDB
250:The heart-flute Knows how to charm the world. ~ Sri Chinmoy, #NFDB
251:The Highest Form of Grace is Silence. ~ Sri Ramana Maharshi, #NFDB
252:There is a knowledge in the heart of sleep. ~ Sri Aurobindo, #NFDB
253:The Self alone remains as it ever is. ~ Sri Ramana Maharshi, #NFDB
254:The Self is the Heart, self-luminous. ~ Sri Ramana Maharshi, #NFDB
255:The Self is the heart, self-luminous. ~ Sri Ramana Maharshi, #NFDB
256:The Self is the Seer seeing all else. ~ Sri Ramana Maharshi, #NFDB
257:The whole universe is a mere thought. ~ Sri Ramana Maharshi, #NFDB
258:Truly the sage is not other than God. ~ Sri Ramana Maharshi, #NFDB
259:Unbroken ‘I-I’ is the ocean infinite. ~ Sri Ramana Maharshi, #NFDB
260:When all goes, only the Self remains. ~ Sri Ramana Maharshi, #NFDB
261:When I meditate, I feel I am vast, very vast. ~ Sri Chinmoy, #NFDB
262:You carry heaven and hell within you. ~ Sri Ramana Maharshi, #NFDB
263:All that a guru can tell you is: ~ Sri Nisargadatta Maharaj, #NFDB
264:Do not allow things to intrude from outside. ~ Sri Aurobindo, #NFDB
265:Do not
Blame the world.
Find a solution. ~ Sri Chinmoy,#NFDB
266:Existence is a Fact, Living is an Art ~ Sri Sri Ravi Shankar, #NFDB
267:Knowing one's own Self is knowing God. ~ Sri Ramana Maharshi, #NFDB
268:Let what comes come, let what goes go. ~ Sri Ramana Maharshi, #NFDB
269:Man suffers through lack of faith in God. ~ Sri Ramakrishna, #NFDB
270:One always begins by experiencing a Presence ~ Sri Aurobindo, #NFDB
271:Recognize and honour your uniqueness. ~ Sri Sri Ravi Shankar, #NFDB
272:Thoughts arise because of the thinker. ~ Sri Ramana Maharshi, #NFDB
273:Time and space cannot affect the Self. ~ Sri Ramana Maharshi, #NFDB
274:To conquer the egoIs to gainBoundless freedom. ~ Sri Chinmoy, #NFDB
275:True silence is really endless speech. ~ Sri Ramana Maharshi, #NFDB
276:Truly the sage is not other than God. ~ Sri Ramana Maharshi, #NFDB
277:We are so engrossed with the objects, ~ Sri Ramana Maharshi, #NFDB
278:What you wish others to do, do yourselves. ~ Sri Ramakrishna, #NFDB
279:You alone can know your own greatness. ~ Sri Ramana Maharshi, #NFDB
280:You are all that you are longing for. ~ Sri Sri Ravi Shankar, #NFDB
281:God and the world are all in the Heart. ~ Sri Ramana Maharshi, #NFDB
282:Grace is within you. Grace is the Self. ~ Sri Ramana Maharshi, #NFDB
283:Grace is within you; Grace is the Self. ~ Sri Ramana Maharshi, #NFDB
284:Hridaya (Heart) is the alpha and omega. ~ Sri Ramana Maharshi, #NFDB
285:It is better to make mistakes than to lie idle. ~ Sri Chinmoy, #NFDB
286:Joy is never tomorrow it's always now! ~ Sri Sri Ravi Shankar, #NFDB
287:Knowledge gropes but meets not Wisdom's face. ~ Sri Aurobindo, #NFDB
288:Knowledge is the very nature [of Self]. ~ Sri Ramana Maharshi, #NFDB
289:Leave the thought-free state to itself. ~ Sri Ramana Maharshi, #NFDB
290:Our glory lies where we cease to exist. ~ Sri Ramana Maharshi, #NFDB
291:That which you cannot express is Love. ~ Sri Sri Ravi Shankar, #NFDB
292:There is no such action as Realization. ~ Sri Ramana Maharshi, #NFDB
293:The supreme end is the freedom of the spirit. ~ Sri Aurobindo, #NFDB
294:To follow the crowd Is to miss The destination. ~ Sri Chinmoy, #NFDB
295:What exists in truth is the Self alone. ~ Sri Ramana Maharshi, #NFDB
296:What is destined to happen will happen. ~ Sri Ramana Maharshi, #NFDB
297:What you wish others to do, do yourselves. ~ Sri Ramakrishna, #NFDB
298:When there is no "I" there is no karma. ~ Sri Ramana Maharshi, #NFDB
299:when there is no ‘I’ there is no karma. ~ Sri Ramana Maharshi, #NFDB
300:You see this and that. Why not see God? ~ Sri Ramana Maharshi, #NFDB
301:Death fosters life that life may suckle death. ~ Sri Aurobindo, #NFDB
302:Evening Talks With Sri AurobindoA.B. Purani... ~ Sri Aurobindo, #NFDB
303:Even stupid people have a role to play ~ Sri Sri Ravi Shankar, #NFDB
304:Fear not to be nothing that thou mayst be all. ~ Sri Aurobindo, #NFDB
305:If everything appears meaningless then ~ Sri Sri Ravi Shankar, #NFDB
306:In our defeated hearts God's strength survives ~ Sri Aurobindo, #NFDB
307:It is the mind that veils our happiness. ~ Sri Ramana Maharshi, #NFDB
308:life is a ball we should play with it ! ~ Sri Sri Ravi Shankar, #NFDB
309:Mind your business and all will be well. ~ Sri Ramana Maharshi, #NFDB
310:Multiplicity without strife is joy. ~ Sri Nisargadatta Maharaj, #NFDB
311:Never say never, dude - Hurley in Lost ~ Sri Rahayu Mohd Yusop, #NFDB
312:Not an atom moves except by God's will. ~ Sri Ramana Maharshi, #NFDB
313:One must have first of all a solid foundation. ~ Sri Aurobindo, #NFDB
314:Relax and your meditation will be easy. ~ Sri Ramana Maharishi, #NFDB
315:That which is must also persist forever. ~ Sri Ramana Maharshi, #NFDB
316:The aim is to make the mind one-pointed. ~ Sri Ramana Maharshi, #NFDB
317:The Eternal is not born nor does it die. ~ Sri Ramana Maharshi, #NFDB
318:The mind is nothing but the thought “I”. ~ Sri Ramana Maharshi, #NFDB
319:There is no moment when the Self is not. ~ Sri Ramana Maharshi, #NFDB
320:Thy goal, the road thou choosest are thy fate. ~ Sri Aurobindo, #NFDB
321:We must endure Adversity Bravely and cheerfully. ~ Sri Chinmoy, #NFDB
322:Whatever you come across- go beyond ~ Sri Nisargadatta Maharaj, #NFDB
323:What exists in truth is the Self alone. ~ Sri Ramana Maharshi, #NFDB
324:What is there apart from one's own Self? ~ Sri Ramana Maharshi, #NFDB
325:You are not the mind. You are beyond it. ~ Sri Ramana Maharshi, #NFDB
326:You cannot by any means escape the Self. ~ Sri Ramana Maharshi, #NFDB
327:You carry heaven and hell within you.
~ Sri Ramana Maharshi,#NFDB
328:You see this and that. Why not see God? ~ Sri Ramana Maharshi, #NFDB
329:12-1-1926Talk about the Avatars – incarnations. ~ Sri Aurobindo, #NFDB
330:A heart of peaceIs always the bestProblem-solver. ~ Sri Chinmoy, #NFDB
331:All troubles come to an end when the ego dies ~ Sri Ramakrishna, #NFDB
332:@artwaniparas Man is the creation of yesterday. ~ Sri Aurobindo, #NFDB
333:Bondage and Liberation are of the mind alone. ~ Sri Ramakrishna, #NFDB
334:It is enough that one surrenders oneself. ~ Sri Ramana Maharshi, #NFDB
335:It [the Heart] is the center of the Self. ~ Sri Ramana Maharshi, #NFDB
336:Learn to live without self concern. ~ Sri Nisargadatta Maharaj, #NFDB
337:Pure consciousness is beyond limitations. ~ Sri Ramana Maharshi, #NFDB
338:Retain your shyness and drop your shame. ~ Sri Sri Ravi Shankar, #NFDB
339:That which has a beginning must also end. ~ Sri Ramana Maharshi, #NFDB
340:There is no seeing. Seeing is only being. ~ Sri Ramana Maharshi, #NFDB
341:There is only one Jnani and you are THAT. ~ Sri Ramana Maharshi, #NFDB
342:The wave uniting with its depth is yoga. ~ Sri Sri Ravi Shankar, #NFDB
343:Time and space are only concepts of mind. ~ Sri Ramana Maharshi, #NFDB
344:To see a light, no other light is needed. ~ Sri Ramana Maharshi, #NFDB
345:What is called the world is only thought. ~ Sri Ramana Maharshi, #NFDB
346:What is silence? It is eternal eloquence. ~ Sri Ramana Maharshi, #NFDB
347:Your glory lies where you cease to exist. ~ Sri Ramana Maharshi, #NFDB
348:But though hast come and all will surely change. ~ Sri Aurobindo, #NFDB
349:Forgiveness is the true nature of the ascetic. ~ Sri Ramakrishna, #NFDB
350:God has created the world in play, as it were. ~ Sri Ramakrishna, #NFDB
351:`I-I' is the Self. `I am this' is the ego. ~ Sri Ramana Maharshi, #NFDB
352:In my world, nothing ever goes wrong. ~ Sri Nisargadatta Maharaj, #NFDB
353:In spite of the blankets and proximity to the fireplace, ~ Sri M, #NFDB
354:It does not matter much what happens. ~ Sri Nisargadatta Maharaj, #NFDB
355:It is enough that one surrenders oneself. ~ Sri Ramana Maharshi, #NFDB
356:Life and sports cannot be separated; they are one. ~ Sri Chinmoy, #NFDB
357:Love is verily the heart of all religions. ~ Sri Ramana Maharshi, #NFDB
358:Meditation applies the brakes to the mind. ~ Sri Ramana Maharshi, #NFDB
359:No aids are needed to know one’s own Self. ~ Sri Ramana Maharshi, #NFDB
360:No effort is needed to remain as the Self. ~ Sri Ramana Maharshi, #NFDB
361:Of all the japas, 'Who am I?' is the best. ~ Sri Ramana Maharshi, #NFDB
362:rend the lid and tear the covering and shape the ~ Sri Aurobindo, #NFDB
363:Seeing the world, the jnani sees the Self. ~ Sri Ramana Maharshi, #NFDB
364:The body is transitory [and hence unreal]. ~ Sri Ramana Maharshi, #NFDB
365:The end of all wisdom is love, love, love. ~ Sri Ramana Maharshi, #NFDB
366:The mind vanishing, the Self shines forth. ~ Sri Ramana Maharshi, #NFDB
367:Then all this earth shines like one house. ~ Sri Ramana Maharshi, #NFDB
368:There is only one Jnani and you are THAT. ~ Sri Ramana Maharshi, #NFDB
369:The Self is always with you and it is you. ~ Sri Ramana Maharshi, #NFDB
370:To be true to oneself is the hardest test of life. ~ Sri Chinmoy, #NFDB
371:Wait for tomorrow
To think tomorrow's thoughts. ~ Sri Chinmoy,#NFDB
372:What is, is the Self. It is all-pervading. ~ Sri Ramana Maharshi, #NFDB
373:Where philosophy ends spirituality begins. ~ Sri Ramana Maharshi, #NFDB
374:You cannot, by any means, escape the Self. ~ Sri Ramana Maharshi, #NFDB
375:A few have caught flameand risen to greater life. ~ Sri Aurobindo, #NFDB
376:All life is Yoga.
~ Sri Aurobindo, The Synthesis Of Yoga, [T5],#NFDB
377:Creation is found to be only your thoughts. ~ Sri Ramana Maharshi, #NFDB
378:Disciple : But extension is a property of Matter. ~ Sri Aurobindo, #NFDB
379:How do you go about finding anything? ~ Sri Nisargadatta Maharaj, #NFDB
380:If one remains as the Self, there is bliss. ~ Sri Ramana Maharshi, #NFDB
381:It is by God’s Grace that you think of God. ~ Sri Ramana Maharshi, #NFDB
382:Liberation is our very nature. We are that. ~ Sri Ramana Maharshi, #NFDB
383:Live within; be not shaken by outward happenings. ~ Sri Aurobindo, #NFDB
384:Mind creates the abyss, the heart crosses it. ~ Sri Nisargadatta, #NFDB
385:My heart's gratitude
Is
My life's plenitude. ~ Sri Chinmoy,#NFDB
386:Only the annihilation of ‘I’ is Liberation. ~ Sri Ramana Maharshi, #NFDB
387:Our lives are God's messengers beneath the stars. ~ Sri Aurobindo, #NFDB
388:The Heart is primarily the seat of the 'I'. ~ Sri Ramana Maharshi, #NFDB
389:The Real Self is continuous and unaffected. ~ Sri Ramana Maharshi, #NFDB
390:There is nothing external in consciousness. ~ Sri Ramana Maharshi, #NFDB
391:To be full of light is the aim. ~ Sri Ramana Maharshi, Talks, 70, #NFDB
392:Today is ever present. ~ Sri Ramana Maharshi, Day By Day, 3-1-46, #NFDB
393:To feed death with her works is here life's doom. ~ Sri Aurobindo, #NFDB
394:Why should I see anybody? No body, only mind. Understood? ~ Sri M, #NFDB
395:A mind in the present moment is meditation. ~ Sri Sri Ravi Shankar, #NFDB
396:Every living being longs always to be happy. ~ Sri Ramana Maharshi, #NFDB
397:Faith is giving the divine a chance to act. ~ Sri Sri Ravi Shankar, #NFDB
398:God illumines the mind and shines within it. ~ Sri Ramana Maharshi, #NFDB
399:Harmony and not strife is the law of yogic living. ~ Sri Aurobindo, #NFDB
400:It is not a matter of becoming but of Being. ~ Sri Ramana Maharshi, #NFDB
401:Knowing that you are nothing is Wisdom, ~ Sri Nisargadatta Maharaj, #NFDB
402:No eyes demanded her replying eyes. ~ Sri Aurobindo, Savitri, 4:2, #NFDB
403:Suffering is the way for Realization of God. ~ Sri Ramana Maharshi, #NFDB
404:That which is called happiness alone exists. ~ Sri Ramana Maharshi, #NFDB
405:The ever luminous Self is one and universal. ~ Sri Ramana Maharshi, #NFDB
406:The only happiness there is, is of the Self. ~ Sri Ramana Maharshi, #NFDB
407:The Self is beyond knowledge and ignorance. ~ Sri Ramana Maharishi, #NFDB
408:The Self you seek to know is truly yourself. ~ Sri Ramana Maharshi, #NFDB
409:To abide in the Self you must love the Self. ~ Sri Ramana Maharshi, #NFDB
410:To know one's Self is to be blissful always. ~ Sri Ramana Maharshi, #NFDB
411:We are in our Self. We are not in the world. ~ Sri Ramana Maharshi, #NFDB
412:When the flower blooms, the bees come uninvited. ~ Sri Ramakrishna, #NFDB
413:When you sit quiet and watch yourself, ~ Sri Nisargadatta Maharaj, #NFDB
414:Who are you? I know the answer: zero, shunya, nothingness. ~ Sri M, #NFDB
415:Wrong could not come where all was light and love. ~ Sri Aurobindo, #NFDB
416:You’ll get no answers because the questions are all wrong. ~ Sri M, #NFDB
417:Your mind is the cycle of births and deaths. ~ Sri Ramana Maharshi, #NFDB
418:Your true nature is that of infinite spirit. ~ Sri Ramana Maharshi, #NFDB
419:'All music is only the sound of His laughter......' ~ Sri Aurobindo, #NFDB
420:And he who worships knowledge enters into greater darkness. ~ Sri M, #NFDB
421:But joy is never tomorrow; it is always now. ~ Sri Sri Ravi Shankar, #NFDB
422:Earnestness is the most important thing. ~ Sri Nisargadatta Maharaj, #NFDB
423:God is not a thing to be achieved, but a thing to be. ~ Sri Chinmoy, #NFDB
424:Have love for everyone, no one is other than you. ~ Sri Ramakrishna, #NFDB
425:I am told I was born. I do not remember. ~ Sri Nisargadatta Maharaj, #NFDB
426:If you're not at peace, nothing else matters ~ Sri Sri Ravi Shankar, #NFDB
427:Infinite are the paths and infinite the opinions. ~ Sri Ramakrishna, #NFDB
428:In the end, everyone must come to Arunachala. ~ Sri Ramana Maharshi, #NFDB
429:Love is giving everything and taking nothing ~ Sri Sri Ravi Shankar, #NFDB
430:Make your smile cheaper and anger expensive! ~ Sri Sri Ravi Shankar, #NFDB
431:Propaganda is necessary only for the sake of money! ~ Sri Aurobindo, #NFDB
432:Self-enquiry and Self-surrender are the same. ~ Sri Ramana Maharshi, #NFDB
433:Self is here and now and you are that always. ~ Sri Ramana Maharshi, #NFDB
434:Shunya. He was certainly a danger to the established order, ~ Sri M, #NFDB
435:Suffering is a product of limited knowledge. ~ Sri Sri Ravi Shankar, #NFDB
436:Suffering is the way for Realization of God. ~ Sri Ramana Maharshi, #NFDB
437:The Self being infinite, the eye is infinite. ~ Sri Ramana Maharshi, #NFDB
438:The Self you seek to know is verily yourself. ~ Sri Ramana Maharshi, #NFDB
439:To follow the crowd
Is to miss
The destination. ~ Sri Chinmoy,#NFDB
440:Accepting things as they are is true humility. ~ Sri Ramana Maharshi, #NFDB
441:Devotion is nothing more than knowing oneself. ~ Sri Ramana Maharshi, #NFDB
442:Dive deep in the Heart and remain as the Self. ~ Sri Ramana Maharshi, #NFDB
443:Enlightened enquiry alone leads to Liberation. ~ Sri Ramana Maharshi, #NFDB
444:Follow your faith - it is not likely to mislead you. ~ Sri Aurobindo, #NFDB
445:Give the mind to studies and the heart to God. ~ Sri Ramana Maharshi, #NFDB
446:I am told I was born. I do not remember. ~ Sri Nisargadatta Maharaj, #NFDB
447:Man in the world's life works out the dreams of God. ~ Sri Aurobindo, #NFDB
448:Our nature is primarily one, entire, blissful. ~ Sri Ramana Maharshi, #NFDB
449:The Absolute resides as the Self in the Heart. ~ Sri Ramana Maharshi, #NFDB
450:The atma-jnani alone can be a good karma-yogi. ~ Sri Ramana Maharshi, #NFDB
451:The mind of an ordinary man is truly near the heart. ~ Sri Aurobindo, #NFDB
452:The Self does not move, the world moves in it. ~ Sri Ramana Maharshi, #NFDB
453:The soul that can live alone with itself meets God . ~ Sri Aurobindo, #NFDB
454:The unexpected and unpredictable is real. ~ Sri Nisargadatta Maharaj, #NFDB
455:the Veda for the priests, the Vedanta for the sages. ~ Sri Aurobindo, #NFDB
456:Through selfless work, love of God grows in heart. ~ Sri Ramakrishna, #NFDB
457:To be reborn is to become children over again. ~ Sri Ramana Maharshi, #NFDB
458:What can anyone know without knowing the Self? ~ Sri Ramana Maharshi, #NFDB
459:When the flower blooms
The bees come uninvited. ~ Sri Ramakrishna,#NFDB
460:All thoughts are inconsistent with realization. ~ Sri Ramana Maharshi, #NFDB
461:Cease to be a knower, then there is perfection. ~ Sri Ramana Maharshi, #NFDB
462:Dive consciously into the Self, into the heart. ~ Sri Ramana Maharshi, #NFDB
463:Existence or Consciousness is the only reality. ~ Sri Ramana Maharshi, #NFDB
464:Existence or consciousness is the only reality. ~ Sri Ramana Maharshi, #NFDB
465:Give the mind to studies and the heart to God. ~ Sri Ramana Maharshi, #NFDB
466:In the light from above devotion will blossom in you. ~ Sri Aurobindo, #NFDB
467:It is your restlessness that causes chaos. ~ Sri Nisargadatta Maharaj, #NFDB
468:Just becauseWe cannot see,We are not entitled to doubt. ~ Sri Chinmoy, #NFDB
469:Liberation is only to remain aware of the Self. ~ Sri Ramana Maharshi, #NFDB
470:Mind is a wonderful force inherent in the Self. ~ Sri Ramana Maharshi, #NFDB
471:Paradise is not a place; it's a state of consciousness. ~ Sri Chinmoy, #NFDB
472:The grace of God is a wind which is always blowing. ~ Sri Ramakrishna, #NFDB
473:There is only one Master, and that is the Self. ~ Sri Ramana Maharshi, #NFDB
474:The Self that is Awareness, that alone is true. ~ Sri Ramana Maharshi, #NFDB
475:Your duty is to Be, and not to be this or that. ~ Sri Ramana Maharshi, #NFDB
476:31 May 2020 -Happiest who stand on faith as on a rock. ~ Sri Aurobindo, #NFDB
477:All imposters were greedy for money. There were no exceptions. ~ Sri M, #NFDB
478:@artwaniparas all can be done if God's touch is there. ~ Sri Aurobindo, #NFDB
479:Bondage is only the false notion, I am the doer. ~ Sri Ramana Maharshi, #NFDB
480:Character is just what we inwardly are and outwardly do. ~ Sri Chinmoy, #NFDB
481:Consciousness is unlimited. IT is. simple BEING. ~ Sri Ramana Maharshi, #NFDB
482:Disciple : "I think" "I feel" – that is consciousness. ~ Sri Aurobindo, #NFDB
483:Disciple : Then it is dangerous to worship these gods. ~ Sri Aurobindo, #NFDB
484:Do not even for a moment lose sight of the Self. ~ Sri Ramana Maharshi, #NFDB
485:Doubts arise because of an absence of surrender. ~ Sri Ramana Maharshi, #NFDB
486:He who loves, never grows old. God it a shining example. ~ Sri Chinmoy, #NFDB
487:Hope pulls the heart of tomorrow into the body of today. ~ Sri Chinmoy, #NFDB
488:I have one word for all aspirants 'Meditate'.
~ Sri Swami Sivananda,#NFDB
489:Love and liveAnd live and loveEach momentTo the fullest. ~ Sri Chinmoy, #NFDB
490:Once a person has faith, he has achieved everything. ~ Sri Ramakrishna, #NFDB
491:The heart-going mind is called the resting mind. ~ Sri Ramana Maharshi, #NFDB
492:The 'I' has no location. Everything is the Self. ~ Sri Ramana Maharshi, #NFDB
493:The path is one and the realization is only one. ~ Sri Ramana Maharshi, #NFDB
494:The Self is beyond both knowledge and ignorance. ~ Sri Ramana Maharshi, #NFDB
495:The source of ‘I’ is the Heart - the final goal. ~ Sri Ramana Maharshi, #NFDB
496:The world you think of is in your own mind. ~ Sri Nisargadatta Maharaj, #NFDB
497:To love someone whom you like is insignificant. ~ Sri Sri Ravi Shankar, #NFDB
498:Wisdom leads to unity, but ignorance to separation. ~ Sri Ramakrishna, #NFDB
499:You exist even in the absence of time and space. ~ Sri Ramana Maharshi, #NFDB
500:You must be extreme to reach the supreme
~ Sri Nisargadatta Maharaj,#NFDB
501:You want to see God in all, but not in yourself? ~ Sri Ramana Maharshi, #NFDB
502:Difference in unity is the law of higher manifestation. ~ Sri Aurobindo, #NFDB
503:Disciple : It seems that the Devil is powerful in life. ~ Sri Aurobindo, #NFDB
504:Freedom is only knowing the Self within yourself. ~ Sri Ramana Maharshi, #NFDB
505:If all are God, are you not included in that all? ~ Sri Ramana Maharshi, #NFDB
506:I see only what you see, but I notice what I see. ~ Sri Ramana Maharshi, #NFDB
507:It is necessary to pray to Him, with a longing Heart. ~ Sri Ramakrishna, #NFDB
508:Knowledge leads to unity, but ignorance to diversity. ~ Sri Ramakrishna, #NFDB
509:Meditation is the delicate art of doing nothing. ~ Sri Sri Ravi Shankar, #NFDB
510:Once a person has faith, he has achieved everything. ~ Sri Ramakrishna, #NFDB
511:The answer is the same for all of your questions. ~ Sri Ramana Maharshi, #NFDB
512:The Self is here and now and you are that always. ~ Sri Ramana Maharshi, #NFDB
513:The Siddha who knows Self does not know the body. ~ Sri Ramana Maharshi, #NFDB
514:Unswervingly follow the path shown by the Master. ~ Sri Ramana Maharshi, #NFDB
515:We pray to God for Bliss and receive it by Grace. ~ Sri Ramana Maharshi, #NFDB
516:When you are in touch with the Inner Being then ~ Sri Sri Ravi Shankar, #NFDB
517:And builds to hope her altars of despair, ~ Sri Aurobindo, Savitri, 4:3, #NFDB
518:Being perfect, why do you feel yourself imperfect? ~ Sri Ramana Maharshi, #NFDB
519:Every man is divine and strong in his real nature. ~ Sri Ramana Maharshi, #NFDB
520:Happiness and distress are only modes of the mind. ~ Sri Ramana Maharshi, #NFDB
521:He who thinks he is the doer is also the sufferer. ~ Sri Ramana Maharshi, #NFDB
522:Is it the world that says I am real, or is it you? ~ Sri Ramana Maharshi, #NFDB
523:One whose mind is turned inwards is ever in bliss ~ Sri Sri Ravi Shankar, #NFDB
524:The Divine never forsakes one who has surrendered. ~ Sri Ramana Maharshi, #NFDB
525:The feeling of limitation is the work of the mind. ~ Sri Ramana Maharshi, #NFDB
526:The highest instruction is transmitted in silence. ~ Sri Ramana Maharshi, #NFDB
527:The 'I-I' is always there. There is no knowing it. ~ Sri Ramana Maharshi, #NFDB
528:There is no difference between God, Guru and Self. ~ Sri Ramana Maharshi, #NFDB
529:There is no such thing as mind apart from thought. ~ Sri Ramana Maharshi, #NFDB
530:The Self is the Heart. The Heart is self-luminous. ~ Sri Ramana Maharshi, #NFDB
531:The solution to your problem is to see who has it. ~ Sri Ramana Maharshi, #NFDB
532:The thought, 'I am the body', is the original sin. ~ Sri Ramana Maharshi, #NFDB
533:Thoughts come in, and then they are erased. They leave no trace. ~ Sri M, #NFDB
534:To expound and propogate concepts is simple, ~ Sri Nisargadatta Maharaj, #NFDB
535:Trace the source of thoughts, they will disappear. ~ Sri Ramana Maharshi, #NFDB
536:We are always the Self. Only, we don’t realize it. ~ Sri Ramana Maharshi, #NFDB
537:What is called the heart is no other than Brahman. ~ Sri Ramana Maharshi, #NFDB
538:What message is needed when heart speaks to heart? ~ Sri Ramana Maharshi, #NFDB
539:Who is there that would refuse anything to others? ~ Sri Ramana Maharshi, #NFDB
540:You are ever existent. The Self can never be lost. ~ Sri Ramana Maharshi, #NFDB
541:A godhead sculptured on a wall of thought, ~ Sri Aurobindo, Savitri, 4:3, #NFDB
542:All are seeing God always. But they do not know it. ~ Sri Ramana Maharshi, #NFDB
543:All Art is interpretation. ~ Sri Aurobindo, Early Cultural Writings, Art, #NFDB
544:Be conscious first of thyself within, then think and act. ~ Sri Aurobindo, #NFDB
545:Greatness is a matter of a moment. Goodness is the work of ~ Sri Chinmoy, #NFDB
546:Her greatest progress is a deepened need. ~ Sri Aurobindo, Savitri, [T5], #NFDB
547:If thou desirest Truth, then still thy mind.
[Savitri] ~ Sri Aurobindo,#NFDB
548:It is not human nature to enjoy what we get with no effort. ~ Sri Chinmoy, #NFDB
549:Liberation exists- and you will never be liberated. ~ Sri Ramana Maharshi, #NFDB
550:Love is never afraid of fear. Fear is always afraid of love ~ Sri Chinmoy, #NFDB
551:Love is not an Emotion, It is your very Existence. ~ Sri Sri Ravi Shankar, #NFDB
552:Love is not an emotion. It is your very existence. ~ Sri Sri Ravi Shankar, #NFDB
553:Mind is but a poor reflection of the radiant Heart. ~ Sri Ramana Maharshi, #NFDB
554:Patience, more patience; tolerance, more tolerance! ~ Sri Ramana Maharshi, #NFDB
555:Realization must be amidst all the turmoil of life. ~ Sri Ramana Maharshi, #NFDB
556:The Atheist is God playing at hide and seek with Himself. ~ Sri Aurobindo, #NFDB
557:The Divine never forsakes one who has surrendered. ~ Sri Ramana Maharshi, #NFDB
558:The dream is for the one who says that he is awake. ~ Sri Ramana Maharshi, #NFDB
559:The effect of repeating name of Mother in path of sadhana ~ Sri Aurobindo, #NFDB
560:The heart's words fall back unheard from Wisdom's throne. ~ Sri Aurobindo, #NFDB
561:The one is real, the many are mere names and forms. ~ Sri Ramana Maharshi, #NFDB
562:The purpose of effort is to get rid of all efforts. ~ Sri Ramana Maharshi, #NFDB
563:The real does not die, the unreal never lived. ~ Sri Nisargadatta Maharaj, #NFDB
564:The real state must be effortless. It is permanent. ~ Sri Ramana Maharshi, #NFDB
565:There is no Guru, no disciple. Realize who you are. ~ Sri Ramana Maharshi, #NFDB
566:There is no second and therefore no cause for fear. ~ Sri Ramana Maharshi, #NFDB
567:To remain quiet is to resolve the mind in the Self. ~ Sri Ramana Maharshi, #NFDB
568:True knowledge leads to unity, ignorance to diversity. ~ Sri Ramakrishna, #NFDB
569:You are always that Self and nothing but that Self. ~ Sri Ramana Maharshi, #NFDB
570:You want to see God in all, but not in yourself?
~ Sri Ramana Maharshi,#NFDB
571:Apart from thoughts, there is no such thing as mind. ~ Sri Ramana Maharshi, #NFDB
572:Be Still. Truth is found in the simplicity of being. ~ Sri Ramana Maharshi, #NFDB
573:Character is blazing sunshine in the soul's abode, the body. ~ Sri Chinmoy, #NFDB
574:Character is nothing but habit. ~ Sri Aurobindo, Isha Upanishad, Book III, #NFDB
575:Do not belong to the past dawns,but to the noons of future ~ Sri Aurobindo, #NFDB
576:Efforts are spasmodic and so also are their results. ~ Sri Ramana Maharshi, #NFDB
577:Feel indebted. Feel grateful. Then abundance grows. ~ Sri Sri Ravi Shankar, #NFDB
578:Give up all ideas about yourself and simply be. ~ Sri Nisargadatta Maharaj, #NFDB
579:He who has faith has all, and he who lacks it lacks all. ~ Sri Ramakrishna, #NFDB
580:Hold on to your dreams, one day, it will come true. ~ Sri Sri Ravi Shankar, #NFDB
581:How to see God? To see Him is to be consumed by Him. ~ Sri Ramana Maharshi, #NFDB
582:If peace is not In Nature's beauty, Then where is it, where? ~ Sri Chinmoy, #NFDB
583:Investigate what the mind is, and it will disappear. ~ Sri Ramana Maharshi, #NFDB
584:Is it the world that says "I am real", or is it you? ~ Sri Ramana Maharshi, #NFDB
585:Let not worldly thoughts and anxieties disturb the mind. ~ Sri Ramakrishna, #NFDB
586:Many high gods dwelt in one beautiful home; ~ Sri Aurobindo, Savitri, 4:1, #NFDB
587:One who loves God finds the object of his love everywhere. ~ Sri Aurobindo, #NFDB
588:Our essential nature is happiness. ~ Sri Ramana Maharshi #MondayMotivation, #NFDB
589:Realization must be amidst all the turmoils of life. ~ Sri Ramana Maharshi, #NFDB
590:Remain aware of yourself and all else will be known. ~ Sri Ramana Maharshi, #NFDB
591:The Absolute Consciousness alone is our real nature. ~ Sri Ramana Maharshi, #NFDB
592:The Avatars are to God what the waves are to the ocean. ~ Sri Ramakrishna, #NFDB
593:There is no greater mystery than this, that we keep ~ Sri Ramana Maharshi, #NFDB
594:The supreme state of Self-awareness is never absent. ~ Sri Ramana Maharshi, #NFDB
595:The visible sign of utter love is an undying smile. ~ Sri Sri Ravi Shankar, #NFDB
596:Thought-free consciousness is the goal. ~ Sri Ramana Maharshi, Talks, 580, #NFDB
597:To be rich is to give a smile with no expectation of return. ~ Sri Chinmoy, #NFDB
598:You alone exist, O Heart, the radiance of Awareness. ~ Sri Ramana Maharshi, #NFDB
599:Abidance in God is the only true posture. ~ Sri Ramana Maharshi, Talk, 234, #NFDB
600:Action and knowledge are not obstacles to each other. ~ Sri Ramana Maharshi, #NFDB
601:A peaceful worldIs an immediate, utter and absoluteNecessity. ~ Sri Chinmoy, #NFDB
602:Difference in unity is the law of the higher manifestation. ~ Sri Aurobindo, #NFDB
603:Discover your undying Self and be immortal and happy. ~ Sri Ramana Maharshi, #NFDB
604:Drop all your botheration to me and be free of worry ~ Sri Sri Ravi Shankar, #NFDB
605:Gratitude is pure happiness.
Happiness is sure perfection. ~ Sri Chinmoy,#NFDB
606:In the present moment, we are all innocent. Wake up! ~ Sri Sri Ravi Shankar, #NFDB
607:Its shadows gleaming with the birth of gods, ~ Sri Aurobindo, Savitri, 1:5, #NFDB
608:Only the one who has made his mind die is truly born. ~ Sri Ramana Maharshi, #NFDB
609:Past and future are in the mind only - I am now. ~ Sri Nisargadatta Maharaj, #NFDB
610:Self-reform automatically brings about social reform. ~ Sri Ramana Maharshi, #NFDB
611:So long as one desires liberation, one is in bondage. ~ Sri Ramana Maharshi, #NFDB
612:Stilling all thoughts the pure consciousness remains. ~ Sri Ramana Maharshi, #NFDB
613:The aim of all practices is to give up all practices. ~ Sri Ramana Maharshi, #NFDB
614:The whole creation is the dance of one consciousness ~ Sri Sri Ravi Shankar, #NFDB
615:To perform one's duty is the greatest service to God. ~ Sri Ramana Maharshi, #NFDB
616:Turn all things to honey; this is the law of divine living. ~ Sri Aurobindo, #NFDB
617:What is there to be seen apart from the infinite eye? ~ Sri Ramana Maharshi, #NFDB
618:When the not-Self disappears, the Self alone remains. ~ Sri Ramana Maharshi, #NFDB
619:When you consider Life as sacred,Nature waits on you ~ Sri Sri Ravi Shankar, #NFDB
620:Why should we worry, tormented by vexatious thoughts? ~ Sri Ramana Maharshi, #NFDB
621:You are awareness. Awareness is another name for you. ~ Sri Ramana Maharshi, #NFDB
622:Absorbed into the light of the one Reality, the heart. ~ Sri Ramana Maharshi, #NFDB
623:All renews itself, nothing perishes. ~ Sri Aurobindo, The Life Divine, Life, #NFDB
624:Are you not the Self? Why trouble about other matters? ~ Sri Ramana Maharshi, #NFDB
625:Begin with perfecting your daily life. That’s the way to perfection. ~ Sri M, #NFDB
626:Cultivate love and devotion for God and so pass your days. ~ Sri Ramakrishna, #NFDB
627:Do what is right at a given moment and leave it behind ~ Sri Ramana Maharshi, #NFDB
628:Everything in this creation is a sign of celebration. ~ Sri Sri Ravi Shankar, #NFDB
629:Faith is realizing that you always get what you need. ~ Sri Sri Ravi Shankar, #NFDB
630:He who chooses the infinite has been chosen by the infinite. ~ Sri Aurobindo, #NFDB
631:I am very happy because i have loved the world and not myself. ~ Sri Chinmoy, #NFDB
632:Impatience is always a mistake,it does not help but hinders. ~ Sri Aurobindo, #NFDB
633:Just one smile Immensely increases the beauty Of the universe. ~ Sri Chinmoy, #NFDB
634:Let not worldly thoughts and anxieties trouble your minds. ~ Sri Ramakrishna, #NFDB
635:Maintain equanimity whether in happiness or suffering. ~ Sri Ramana Maharshi, #NFDB
636:Meditation is silence. Silence is God In His Infinity's Smile. ~ Sri Chinmoy, #NFDB
637:Missing its aim is all that it can speak ~ Sri Aurobindo, Savitri, 1:4, 360, #NFDB
638:Nothing can trouble you but your own imagination. ~ Sri Nisargadatta Maharaj, #NFDB
639:offered to her apologetically. She ate it with great relish and then ~ Sri M, #NFDB
640:That which results in peace is the highest perfection. ~ Sri Ramana Maharshi, #NFDB
641:The atom has taught me that the little things do count - most. ~ Sri Chinmoy, #NFDB
642:The Heart is the center from which everything springs. ~ Sri Ramana Maharshi, #NFDB
643:The mind-free state is complete and endless happiness. ~ Sri Ramana Maharshi, #NFDB
644:There are muffled throbs of laughter's undertones, ~ Sri Aurobindo, Savitri, #NFDB
645:They thought they heard me snore. Sheer imagination, a mere fantasy. ~ Sri M, #NFDB
646:Unless you know yourself, what else can you know? ~ Sri Nisargadatta Maharaj, #NFDB
647:We are the creators and creatures of each other, ~ Sri Nisargadatta Maharaj, #NFDB
648:When the mind has vanished, you realize eternal Peace. ~ Sri Ramana Maharshi, #NFDB
649:Wherever you may be, you cannot leave ME. ~ Sri Ramana Maharshi, Talks, 470, #NFDB
650:Why does God allow evil in the world? To thicken the plot. ~ Sri Ramakrishna, #NFDB
651:You should love everyone because God dwells in all beings. ~ Sri Ramakrishna, #NFDB
652:Ada sesuatu untuk semua orang di dunia ni, betul nek? ~ Sri Rahayu Mohd Yusop, #NFDB
653:By men is mightiness achieved ~ Sri Aurobindo, Collected Poems, Baji Prabhou, #NFDB
654:Cultivate love and devotion for God and so pass your days. ~ Sri Ramakrishna, #NFDB
655:Death is our road to immortality. ~ Sri Aurobindo, Savitri, The Word of Fate, #NFDB
656:Disciple : The gods do not care whether man is killed or not. ~ Sri Aurobindo, #NFDB
657:Infinity means it is permeating all the finite things, ~ Sri Sri Ravi Shankar, #NFDB
658:Let whatever strange things happen, happen; let us see. ~ Sri Ramana Maharshi, #NFDB
659:Nothing can set you free, because you are free.
~ Sri Nisargadatta Maharaj,#NFDB
660:Only remove ignorance. That is all there is to be done. ~ Sri Ramana Maharshi, #NFDB
661:Perfect Bliss is Brahman. Perfect Peace is of the Self. ~ Sri Ramana Maharshi, #NFDB
662:Sadhana is the real currency that you can use anywhere ~ Sri Sri Ravi Shankar, #NFDB
663:Sympathy has to be the first and foremost thing in one's life, ~ Sri Chinmoy, #NFDB
664:There is a state when words cease and silence prevails. ~ Sri Ramana Maharshi, #NFDB
665:Truth burns up all karma and frees you from all births. ~ Sri Ramana Maharshi, #NFDB
666:Verily, I say to thee; he who seeks the Eternal, finds Him. ~ Sri Ramakrishna, #NFDB
667:When the mind comes out of the Self, the world appears. ~ Sri Ramana Maharshi, #NFDB
668:You are always in the Self and there is no reaching it. ~ Sri Ramana Maharshi, #NFDB
669:You have, no doubt, the power of His spark within yourself. ~ Sri Ramakrishna, #NFDB
670:All problems of existence are essentially problems of Harmony. ~ Sri Aurobindo, #NFDB
671:All that is required to realize the Self is to be still. ~ Sri Ramana Maharshi, #NFDB
672:Deathlessness is your true nature. ~ Sri Ramana Maharshi, Day by Day, 12-7-46, #NFDB
673:Distracting thoughts are like the enemy in the fortress. ~ Sri Ramana Maharshi, #NFDB
674:He who thinks he knows does not know, and he who does not know, knows. ~ Sri M, #NFDB
675:If there be a goal to be reached it cannot be permanent. ~ Sri Ramana Maharshi, #NFDB
676:It is the supermind we have to bring down, manifest, realise. ~ Sri Aurobindo, #NFDB
677:Let what comes come, let what goes go. Why do you worry? ~ Sri Ramana Maharshi, #NFDB
678:Life ran to gaze from every gate of sense: ~ Sri Aurobindo, Savitri, Satyavan, #NFDB
679:One should know one's Self with one's own eye of wisdom. ~ Sri Ramana Maharshi, #NFDB
680:Reality abides in the Heart, the Source of all thoughts. ~ Sri Ramana Maharshi, #NFDB
681:Religion keeps society divided. Spirituality unites it. ~ Sri Sri Ravi Shankar, #NFDB
682:The criterion is within. ~ Sri Aurobindo, The Synthesis Of Yoga, Renunciation, #NFDB
683:The egos are many, whereas the Self is one and only one. ~ Sri Ramana Maharshi, #NFDB
684:The real you is timeless and beyond life and death. ~ Sri Nisargadatta Maharaj, #NFDB
685:There are two ways: ask yourself 'Who am I?' or submit. ~ Sri Ramana Maharshi, #NFDB
686:Verily, I say to thee; he who seeks the Eternal, finds Him. ~ Sri Ramakrishna, #NFDB
687:When spirituality is lost all is lost. ~ Sri Aurobindo, Karmayogin, Ourselves, #NFDB
688:Yes, it is difficult for man to cross beyond the idea of duty. ~ Sri Aurobindo, #NFDB
689:You know that you know nothing. Find out that knowledge. ~ Sri Ramana Maharshi, #NFDB
690:You should be dynamic, and still be soft in the heart. ~ Sri Sri Ravi Shankar, #NFDB
691:Abide in the heart and surrender your acts to the Divine. ~ Sri Ramana Maharshi, #NFDB
692:A Godhead stands behind the brute machine. ~ Sri Aurobindo, Savitri, The Issue, #NFDB
693:All desires and egoism will have to be banished from the being. ~ Sri Aurobindo, #NFDB
694:All that is required to realise the Self is to “Be Still. ~ Sri Ramana Maharshi, #NFDB
695:A look, a turn decides our ill-poised fate. ~ Sri Aurobindo, Savitri, Satyavan, #NFDB
696:Contentment and happiness! Do everything happily. Walk, ~ Sri Sri Ravi Shankar, #NFDB
697:Everybody will go after only what gives happiness to him. ~ Sri Ramana Maharshi, #NFDB
698:If our mind is pure, our desires get manifested quickly. ~ Sri Sri Ravi Shankar, #NFDB
699:I have no disciple. I am the servant of the servant of Rama . ~ Sri Ramakrishna, #NFDB
700:It is easy to talk on religion, but difficult to practice it. ~ Sri Ramakrishna, #NFDB
701:Just an intention to be free makes you immediately free! ~ Sri Sri Ravi Shankar, #NFDB
702:Love is something that never cared to learn how to judge anybody. ~ Sri Chinmoy, #NFDB
703:Man is divine so long as he is in communion with the Eternal. ~ Sri Ramakrishna, #NFDB
704:Only the heart can speak or hear that which is authentic ~ Sri Sri Ravi Shankar, #NFDB
705:Real peace is happiness. Pleasures do not form happiness. ~ Sri Ramana Maharshi, #NFDB
706:Silence is unceasing eloquence … It is the best language. ~ Sri Ramana Maharshi, #NFDB
707:Sometimes I feel I am everything, I call that Love. ~ Sri Nisargadatta Maharaj, #NFDB
708:Surrender is a journey from the outer turmoil to the inner peace. ~ Sri Chinmoy, #NFDB
709:The best form of worship is to be happy, to be grateful. ~ Sri Sri Ravi Shankar, #NFDB
710:The godhead greater by a human fate. ~ Sri Aurobindo, Savitri, The Symbol Dawn, #NFDB
711:The spirit and the form; sentiment within and symbol without. ~ Sri Ramakrishna, #NFDB
712:We have to surrender ourselves to the Supreme completely. ~ Sri Ramana Maharshi, #NFDB
713:Whether you accept or reject it, God's Love for you is permanent. ~ Sri Chinmoy, #NFDB
714:Without knowing the Self why do you seek to know Brahman? ~ Sri Ramana Maharshi, #NFDB
715:You are not in this world. This world is inside you. ~ Sri Nisargadatta Maharaj, #NFDB
716:Your desire for pleasure or happiness makes you unhappy. ~ Sri Sri Ravi Shankar, #NFDB
717:Accept life as it comes and you will find a blessing. ~ Sri Nisargadatta Maharaj, #NFDB
718:A fathomless zero occupied the world. ~ Sri Aurobindo, Savitri, The Symbol Dawn, #NFDB
719:All speech and action comes prepared out of the eternal Silence. ~ Sri Aurobindo, #NFDB
720:All that is required to realise the Self is to “Be Still.” ~ Sri Ramana Maharshi, #NFDB
721:All the gods and goddesses are only varied aspects of the One. ~ Sri Ramakrishna, #NFDB
722:Celebration happens when the mind unites with the spirit. ~ Sri Sri Ravi Shankar, #NFDB
723:Consciousness is not born at any time, it remains eternal. ~ Sri Ramana Maharshi, #NFDB
724:Do not tryTo change the world.You will fail.Try to love the world. ~ Sri Chinmoy, #NFDB
725:Each dawn opens into a larger Light. ~ Sri Aurobindo, Savitri, The Word of Fate, #NFDB
726:Even the structure of the atom has been found by the mind. ~ Sri Ramana Maharshi, #NFDB
727:Every day there isonly one thing tolearn: how to behonestly happy. ~ Sri Chinmoy, #NFDB
728:Get out of your comfort zone and bring comfort to others. ~ Sri Sri Ravi Shankar, #NFDB
729:He laid experience at the Godhead's feet;
~ Sri Aurobindo, Savitri, Satyavan,#NFDB
730:I am very happy because i have conquered myself and not the world. ~ Sri Chinmoy, #NFDB
731:If you depend on God's grace there is no such thing as impossible. ~ Sri Chinmoy, #NFDB
732:Life, the river of the Spirit, consenting to anguish and sorrow. ~ Sri Aurobindo, #NFDB
733:Light, endless Light! darkness has room no more... ~ Sri Aurobindo, cwsa, 2:618, #NFDB
734:Man is divine so long as he is in communion with the Eternal. ~ Sri Ramakrishna, #NFDB
735:Most sensitiveness is the result or sign of ego. ~ Sri Aurobindo, (CWSA 31:211), #NFDB
736:Only a little the god-light can stay: ~ Sri Aurobindo, Savitri, The Symbol Dawn, #NFDB
737:Our sympathies become our torturers. ~ Sri Aurobindo, Savitri, The Word of Fate, #NFDB
738:Samadhi is another name for ourselves, for our real state. ~ Sri Ramana Maharshi, #NFDB
739:That which appears anew must also disappear in due course. ~ Sri Ramana Maharshi, #NFDB
740:The mind creates the abyss, and the heart crosses it. ~ Sri Nisargadatta Maharaj, #NFDB
741:There is only life, there is nobody who lives a life. ~ Sri Nisargadatta Maharaj, #NFDB
742:The sage does not 'know' the Self, because he is the Self. ~ Sri Ramana Maharshi, #NFDB
743:The sage does not ‘know’ the Self, because he is the Self. ~ Sri Ramana Maharshi, #NFDB
744:The Self is the Heart. The Heart is self-luminous. ~ Sri Ramana Maharshi #Diwali, #NFDB
745:The thought of God is Divine Favor! He is by nature Grace. ~ Sri Ramana Maharshi, #NFDB
746:Time and space are within us. You are always in your Self. ~ Sri Ramana Maharshi, #NFDB
747:To be as it is, thought free, in the Heart, is to know it. ~ Sri Ramana Maharshi, #NFDB
748:To make a revolution is not in the grain of our people's nature. ~ Sri Aurobindo, #NFDB
749:What comes will also go. What always is will alone remain. ~ Sri Ramana Maharshi, #NFDB
750:You have however within you an inclination towards completeness. ~ Sri Aurobindo, #NFDB
751:All that we meet is a symbol and gateway ~ Sri Aurobindo, Collected Poems, Ahana, #NFDB
752:All the gods and goddesses are only varied aspects of the One. ~ Sri Ramakrishna, #NFDB
753:Christ-consciousness and Self-Realization are all the same. ~ Sri Ramana Maharshi, #NFDB
754:Consciousness is not born at any time, it remains eternal. ~ Sri Ramana Maharshi, #NFDB
755:Death stays the journeying discoverer, Life. ~ Sri Aurobindo, Savitri, The Issue, #NFDB
756:Different creeds are but different paths to reach the same God. ~ Sri Ramakrishna, #NFDB
757:Do not judge but love and be loved, if you want to be really happy. ~ Sri Chinmoy, #NFDB
758:Even the tiniest of hopes can show me the way to arrive at my goal. ~ Sri Chinmoy, #NFDB
759:Everything comes out of the Self and goes back to the Self. ~ Sri Ramana Maharshi, #NFDB
760:He who thinks he is the doer is also the sufferer.
~ Sri Ramana Maharshi, [T5],#NFDB
761:'I Am' is the name of God, God is none other than the Self. ~ Sri Ramana Maharshi, #NFDB
762:It is only through inner peace that we can have true outer freedom. ~ Sri Chinmoy, #NFDB
763:... look on all with a kindly feeling, as children of the Mother. ~ Sri Aurobindo, #NFDB
764:Meditation is my soul's soundless conversation with my inner pilot. ~ Sri Chinmoy, #NFDB
765:One of the main faults of a fool is that he never changes his mind. ~ Sri Chinmoy, #NFDB
766:Prayers should be full of confidence without sorrow or lamenting. ~ SRI AUROBINDO, #NFDB
767:That which lies beyond the ego is consciousness - the Self. ~ Sri Ramana Maharshi, #NFDB
768:The 100th year of the Mahasamadhi of ~ Holy Mother Sri Sarada Devi - 20 July 2020, #NFDB
769:There is neither the one nor the other apart from the Self. ~ Sri Ramana Maharshi, #NFDB
770:The seer remains unaffected by the phenomenon. ~ Sri Ramana Maharshi, Talks, 196, #NFDB
771:The thought of God is Divine Favor! He is by nature Grace. ~ Sri Ramana Maharshi, #NFDB
772:The world is impermanent. One should constantly remember death. ~ Sri Ramakrishna, #NFDB
773:Unless one is happy, one cannot bestow happiness on others. ~ Sri Ramana Maharshi, #NFDB
774:Very usually, altruism is only the sublimest form of selfishness. ~ Sri Aurobindo, #NFDB
775:What is the Force which has attracted you here? ~ Sri Ramana Maharshi, Talks, 18, #NFDB
776:When the mind has thus vanished, you realize eternal peace. ~ Sri Ramana Maharshi, #NFDB
777:When the mind is externalized, it suffers pain and anguish. ~ Sri Ramana Maharshi, #NFDB
778:A powerless spirit is no spirit ~ Sri Aurobindo, The Life Divine, The Divine Life, #NFDB
779:A voice cried, 'Go where none have gone! Dig deeper, deeper yet
~ Sri Aurobindo,#NFDB
780:Charm is the seal of the gods upon woman. ~ Sri Aurobindo, Collected Poems, Ilion, #NFDB
781:Disciple : I find that my experience is, perhaps, not encouraging. ~ Sri Aurobindo, #NFDB
782:For all problems of existence are essentially problems of harmony. ~ Sri Aurobindo, #NFDB
783:God cannot be realizxd if there is the slightest trace of pride. ~ Sri Ramakrishna, #NFDB
784:It [Reality] underlies limitations, being itself limitless. ~ Sri Ramana Maharishi, #NFDB
785:Man lifted up the burden of his fate
~ Sri Aurobindo, Savitri, The Symbol Dawn,#NFDB
786:Only one flagFlies above all the rest:The flag of universal oneness. ~ Sri Chinmoy, #NFDB
787:The difficult is not the impossible. ~ Sri Aurobindo, Letters on Yoga - II, Faith, #NFDB
788:The entire Universe is condensed in the body, and the entire ~ Sri Ramana Maharshi, #NFDB
789:The light must be dim in order to enable the ego to rise up. ~ Sri Ramana Maharshi, #NFDB
790:There are no stages in Realization or degrees in Liberation. ~ Sri Ramana Maharshi, #NFDB
791:There is neither Past nor Future. There is only the Present. ~ Sri Ramana Maharshi, #NFDB
792:There is neither past nor future. There is only the present. ~ Sri Ramana Maharshi, #NFDB
793:There is neither past nor future; there is only the present. ~ Sri Ramana Maharshi, #NFDB
794:The world is impermanent. One should constantly remember death. ~ Sri Ramakrishna, #NFDB
795:To know is best, however hard to bear. ~ Sri Aurobindo, Savitri, The Word of Fate, #NFDB
796:To receive one thing with gratitude is to give ten things in return. ~ Sri Chinmoy, #NFDB
797:Truly there is no cause for you to be miserable and unhappy. ~ Sri Ramana Maharshi, #NFDB
798:Unless a man is simple, he cannot recognize God, the Simple One. ~ Sri Ramakrishna, #NFDB
799:When the mind itself is absent, there will be perfect peace. ~ Sri Ramana Maharshi, #NFDB
800:When we have passed beyond knowings, then we shall have Knowledge. ~ Sri Aurobindo, #NFDB
801:Wisdom seems to dawn, though it is natural and ever present. ~ Sri Ramana Maharshi, #NFDB
802:10 July 2020 - #auropixThere is a purpose in each stumble and fall. ~ Sri Aurobindo, #NFDB
803:After ‘tis cold, none heeds, none hinders. ~ Sri Aurobindo, Collected Poems, Ilion, #NFDB
804:All things too great end soon. ~ Sri Aurobindo, Collected Plays and Stories, Act I, #NFDB
805:A moment of self-giving lifecan conquer the sorrowsof many long years ~ Sri Chinmoy, #NFDB
806:A sincere heart is worth all the extraordinary powers in the world. ~ Sri Aurobindo, #NFDB
807:A still identity their way to know, ~ Sri Aurobindo, Savitri, The Secret Knowledge, #NFDB
808:Each child born on earth Is a unique promise of God To God Himself. ~ Sri Chinmoy, #NFDB
809:Each year a mile upon the heavenly Way, ~ Sri Aurobindo, Savitri, The Word of Fate, #NFDB
810:Every day there is only one thing to learn: how to be honestly happy. ~ Sri Chinmoy, #NFDB
811:Friendship must never be buried under the weight of misunderstanding. ~ Sri Chinmoy, #NFDB
812:Good manners without sincerity are like a beautiful dead lady. ~ Sri Yukteswar Giri, #NFDB
813:Grace is in the beginning, middle and end. Grace is the Self. ~ Sri Ramana Maharshi, #NFDB
814:It is the nature of the mind to wander. You are not the mind. ~ Sri Ramana Maharshi, #NFDB
815:Just one smile
Immensely increases the beauty
Of the universe. ~ Sri Chinmoy,#NFDB
816:Leave it all to the Master. Surrender to Him without reserve. ~ Sri Ramana Maharshi, #NFDB
817:Let any amount of burden be laid on Him, He will bear it all. ~ Sri Ramana Maharshi, #NFDB
818:Let us cherish that Self, which is the Reality, in the Heart. ~ Sri Ramana Maharshi, #NFDB
819:Life is effort. So says the body. Life is blessing. So says the soul. ~ Sri Chinmoy, #NFDB
820:Man's greatness is not in what he is but in what he makes possible. ~ Sri Aurobindo, #NFDB
821:Mukti or Liberation is our Nature. It is another name for us. ~ Sri Ramana Maharshi, #NFDB
822:Peace is our very nature, and yoga leads you to inner peace. ~ Sri Sri Ravi Shankar, #NFDB
823:So long as they make efforts they will not be sages (jnanis). ~ Sri Ramana Maharshi, #NFDB
824:That which is not present in deep dreamless sleep is not real ~ Sri Ramana Maharshi, #NFDB
825:The best is heart to heart speech and heart to heart hearing. ~ Sri Ramana Maharshi, #NFDB
826:The bestower of bliss must be Bliss itself and also Infinite. ~ Sri Ramana Maharshi, #NFDB
827:The first principle of true teaching is that nothing can be taught. ~ Sri Aurobindo, #NFDB
828:The Higher Power knows what to do and how to do it. Trust it. ~ Sri Ramana Maharshi, #NFDB
829:The key to the flaming doors of ecstasy. ~ Sri Aurobindo, Savitri, The Symbol Dawn, #NFDB
830:The mind is what it thinks. To make it true, think true. ~ Sri Nisargadatta Maharaj, #NFDB
831:There are no stages in Realization, or degrees of Liberation. ~ Sri Ramana Maharshi, #NFDB
832:There is no fear in the higher Nature. ~ Sri Aurobindo, Letters on Yoga - IV, Fear, #NFDB
833:Thy youth is but a noon, of night take heed. ~ Sri Aurobindo, Translations, Appeal, #NFDB
834:To go beyond you need alert immobility, quiet attention. ~ Sri Nisargadatta Maharaj, #NFDB
835:To grow in unconditional love and in beauty is spirituality. ~ Sri Sri Ravi Shankar, #NFDB
836:Unalloyed love of God is the essential thing. All else is unreal. ~ Sri Ramakrishna, #NFDB
837:We are bliss. Bliss is another name for us. It is our nature. ~ Sri Ramana Maharshi, #NFDB
838:Yet when he is most near, she feels him far. ~ Sri Aurobindo, Savitri, 02.06, [T5], #NFDB
839:A formless spirit became the soul of form. ~ Sri Aurobindo, Savitri, The World-Soul, #NFDB
840:A gate of dreams ajar on mystery’s verge. ~ Sri Aurobindo, Savitri, The Symbol Dawn, #NFDB
841:All that exists is but the manifestation of the Supreme Being. ~ Sri Ramana Maharshi, #NFDB
842:By hating that person, you have lost something very sweet in yourself. ~ Sri Chinmoy, #NFDB
843:Don't be over complacent or too feverish, take a middle path. ~ Sri Sri Ravi Shankar, #NFDB
844:Eventually, all that one has learnt will have to be forgotten. ~ Sri Ramana Maharshi, #NFDB
845:Everything offered to others is really an offering to oneself. ~ Sri Ramana Maharshi, #NFDB
846:For others’ bliss who lives, he lives indeed. ~ Sri Aurobindo, Translations, Appeal, #NFDB
847:God and the Guru are not really different; they are identical. ~ Sri Ramana Maharshi, #NFDB
848:Grace is within you. If it were external, it would be useless. ~ Sri Ramana Maharshi, #NFDB
849:If one's mind has peace, the whole world will appear peaceful. ~ Sri Ramana Maharshi, #NFDB
850:If one’s mind has peace, the whole world will appear peaceful. ~ Sri Ramana Maharshi, #NFDB
851:Individual self-transcendence collectively inspires humanity at large. ~ Sri Chinmoy, #NFDB
852:In order to see, you have to stop being in the middle of the picture ~ Sri Aurobindo, #NFDB
853:It is false to speak of Realization; what is there to realize? ~ Sri Ramana Maharshi, #NFDB
854:It is one of the many dangers of a too active mind. ~ SRI AUROBINDOFebruary 29, 1932, #NFDB
855:Leave it all to the Master. Surrender to Him without reserve. ~ Sri Ramana Maharshi, #NFDB
856:Let come what comes,
Let go what goes,
See what remains. ~ Sri Ramana Maharshi,#NFDB
857:Love.. is seeing the unity under the imaginary diversity. ~ Sri Nisargadatta Maharaj, #NFDB
858:Mere inherence in pure Being is known as the Vision of Wisdom. ~ Sri Ramana Maharshi, #NFDB
859:Misery does not exist in reality but only in mere imagination. ~ Sri Ramana Maharshi, #NFDB
860:Must fire always test the great of soul? ~ Sri Aurobindo, Savitri, The Word of Fate, #NFDB
861:No one I am, I who am all that is. ~ Sri Aurobindo, Collected Poems, Liberation - I, #NFDB
862:Nothing in the world can bother you as much as your own mind. ~ Sri Sri Ravi Shankar, #NFDB
863:Not one But twenty-four self-giving-hours Every day I have For my use. ~ Sri Chinmoy, #NFDB
864:One cannot be spiritual as long as one has shame, hatred, or fear. ~ Sri Ramakrishna, #NFDB
865:Remember that finding God will mean the funeral of all sorrows. ~ Sri Yukteswar Giri, #NFDB
866:[S]tand aside and watch the working of the divine power in yourself. ~ Sri Aurobindo, #NFDB
867:The quality of our lives depends on the quality of our minds. ~ Sri Sri Ravi Shankar, #NFDB
868:There is no better karma or bhakti than enquiry into the Self. ~ Sri Ramana Maharshi, #NFDB
869:There is no Truth. There is only the truth within each moment. ~ Sri Ramana Maharshi, #NFDB
870:The Self being always self evident will shine forth of itself. ~ Sri Ramana Maharshi, #NFDB
871:The Self is always there. It is you. There is nothing but you. ~ Sri Ramana Maharshi, #NFDB
872:The undifferentiated consciousness of Pure Being is the heart. ~ Sri Ramana Maharshi, #NFDB
873:The waves belong to the water. Does the water belong to the waves? ~ Sri Ramakrishna, #NFDB
874:The world is not impermanent if one lives there after knowing God. ~ Sri Ramakrishna, #NFDB
875:We are in our Self. We are not in the world. ~ Sri Ramana Maharshi #MondayMotivation, #NFDB
876:We communicate much more through our presence than the words. ~ Sri Sri Ravi Shankar, #NFDB
877:Weep for God and the tears will wash away the dirt from your mind. ~ Sri Ramakrishna, #NFDB
878:When I think good thoughts, I feel that man is not, after all, so bad. ~ Sri Chinmoy, #NFDB
879:You must think of the one who repeats the mantra. ~ Sri Ramana Maharshi, Talks, 606, #NFDB
880:You should have desires, but the desires should not have you. ~ Sri Sri Ravi Shankar, #NFDB
881:All that exists is but the manifestation of the Supreme Being. ~ Sri Ramana Maharshi, #NFDB
882:Character is the colossal hope of human improvement within and without. ~ Sri Chinmoy, #NFDB
883:Even fall has its perverted joy ~ Sri Aurobindo, Savitri, The Glory and Fall of Life, #NFDB
884:Eventually, all that one has learnt will have to be forgotten. ~ Sri Ramana Maharshi, #NFDB
885:Grace rushes forth, spouting as from a spring, from within you. ~ Sri Ramana Maharshi, #NFDB
886:I am Jagaddhatri, Durga, Lakshmi, Saraswathi, and Kali. ~ Holy Mother Sri Sarada Devi, #NFDB
887:Ignorance is not a state of innocence. ~ Sri Aurobindo, Letters on Yoga - II, Purity, #NFDB
888:In the deep there is a greater deep, in the heights a greater height. ~ Sri Aurobindo, #NFDB
889:Is not falling down. Failure Is desiring to live Where I have fallen. ~ Sri Chinmoy, #NFDB
890:Let knowledge be guessed by the sign of equality to all beings. ~ Sri Ramana Maharshi, #NFDB
891:Love your enemy. It will not only puzzle him, But finally illumine him. ~ Sri Chinmoy, #NFDB
892:Never out of evil one plucked good: ~ Sri Aurobindo, Savitri, The Descent into Night, #NFDB
893:Nothing impresses me any more, save and except my own deep meditations. ~ Sri Chinmoy, #NFDB
894:On the bare peak where Self is alone with Nought ~ Sri Aurobindo, Savitri, The Issue, #NFDB
895:Rather hang thyself than belong to the horde of successful imitators. ~ Sri Aurobindo, #NFDB
896:Space is himself and Time is only he. ~ Sri Aurobindo, Savitri, The Secret Knowledge, #NFDB
897:Surrender is the best way of opening. ~ Sri Aurobindo, Letters on Yoga - II, Opening, #NFDB
898:The best form of service is to uplift someone's state of mind. ~ Sri Sri Ravi Shankar, #NFDB
899:The gods make use of our forgotten deeds. ~ Sri Aurobindo, Savitri, The Word of Fate, #NFDB
900:The mind of the one who knows the truth does not leave Brahman. ~ Sri Ramana Maharshi, #NFDB
901:There is no difference between God, Guru and Self. ~ Sri Ramana Maharshi, Talks, 198, #NFDB
902:The root of fear is the feeling of not being what you are. ~ Sri Nisargadatta Maharaj, #NFDB
903:The world is not impermanent if one lives there after knowing God. ~ Sri Ramakrishna, #NFDB
904:Weep for God, and the tears will wash away the dirt from your mind. ~ Sri Ramakrishna, #NFDB
905:What comes to me unmistakably is what I carefully or carelessly invite. ~ Sri Chinmoy, #NFDB
906:Who is whose Guru? God alone is the guide and Guru of the universe. ~ Sri Ramakrishna, #NFDB
907:Your waking state is a mere effervescence of the restless mind. ~ Sri Ramana Maharshi, #NFDB
908:A dire duality is our way to be. ~ Sri Aurobindo, Savitri, The Glory and Fall of Life, #NFDB
909:A God who cannot smile, could not have created this humorous universe. ~ Sri Aurobindo, #NFDB
910:Don't focus on what others want. See what it is that you want. ~ Sri Sri Ravi Shankar, #NFDB
911:He whose heart longs after the Deity, has no time for anything else. ~ Sri Ramakrishna, #NFDB
912:If one remains at peace oneself, there is only peace everywhere. ~ Sri Ramana Maharshi, #NFDB
913:I live in between My heart's compassion-rain And my life's oneness-gain. ~ Sri Chinmoy, #NFDB
914:My child, you are my own. Truly you all are my very own. ~ Holy Mother Sri Sarada Devi, #NFDB
915:Only in human limits man lives safe. ~ Sri Aurobindo, Savitri, Towards the Black Void, #NFDB
916:Our error crucifies Reality ~ Sri Aurobindo, Savitri, The Godheads of the Little Life, #NFDB
917:Perhaps the blindness of our will is Fate. ~ Sri Aurobindo, Savitri, The Word of Fate, #NFDB
918:So many religions, so many paths to reach the one and the same goal. ~ Sri Ramakrishna, #NFDB
919:Swift and easy is the downward path. ~ Sri Aurobindo, Savitri, The Descent into Night, #NFDB
920:The enemy of faith is doubt. ~ Sri Aurobindo, The Synthesis Of Yoga, Faith and Shakti, #NFDB
921:The enquiry ‘Who am I?’ turns the mind inward and makes it calm. ~ Sri Ramana Maharshi, #NFDB
922:The only way to be rid of your grief is to know and be the Self. ~ Sri Ramana Maharshi, #NFDB
923:The stillness of the mind is prepared by the process of concentration. ~ Sri Aurobindo, #NFDB
924:The supreme purpose and goal for human life... is to cultivate love. ~ Sri Ramakrishna, #NFDB
925:The will is a product of integrity, not a child of contradictions. ~ Nilakanta Sri Ram, #NFDB
926:Weep for God, and the tears will wash away the dirt from your mind. ~ Sri Ramakrishna, #NFDB
927:Whatever state one is in, the perceptions partake of that state. ~ Sri Ramana Maharshi, #NFDB
928:What is said is given out to suit the temperament of the hearers ~ Sri Ramana Maharshi, #NFDB
929:What is to be done will be done at the proper time. Don’t worry. ~ Sri Ramana Maharshi, #NFDB
930:When we listen to the Inner Voice, our outer life becomes full of peace. ~ Sri Chinmoy, #NFDB
931:When you are totally defenseless, that's when you'll be strong. ~ Sri Sri Ravi Shankar, #NFDB
932:Who is whose Guru? God alone is the guide and Guru of the universe. ~ Sri Ramakrishna, #NFDB
933:Wisdom is not knowledge, but lies in the use we make of knowledge. ~ Nilakanta Sri Ram, #NFDB
934:You and I create the world by the vibrations that we offer to the world. ~ Sri Chinmoy, #NFDB
935:27 June 2020 - #auropixBear; thou shalt find at last thy road to bliss. ~ Sri Aurobindo, #NFDB
936:“A God who cannot smile could not have created this humorous universe.” ~ Sri Aurobindo, #NFDB
937:All can be done if the god-touch is there
~ Sri Aurobindo, Savitri, The Symbol Dawn,#NFDB
938:All I plead with you is this: make love of your self perfect ~ Sri Nisargadatta Maharaj, #NFDB
939:All will happen as you want it, provided you really want it. ~ Sri Nisargadatta Maharaj, #NFDB
940:Desire, the troubled seed of things. ~ Sri Aurobindo, Savitri, The Vision and the Boon, #NFDB
941:Finish the few duties you have at hand, and then you will have peace. ~ Sri Ramakrishna, #NFDB
942:Give up thoughts. You need not give up anything else. ~ Sri Ramana Maharshi, Talks, 41, #NFDB
943:Giving one self up to God, means constantly remembering the Self. ~ Sri Ramana Maharshi, #NFDB
944:God has blessed me with the capacity to meditate even while I am talking. ~ Sri Chinmoy, #NFDB
945:God is in all men, but all men are not in God; that is why we suffer. ~ Sri Ramakrishna, #NFDB
946:Habit is nothing but an operation of memory. ~ Sri Aurobindo, Isha Upanishad, Book III, #NFDB
947:Having never left the house you are looking for the way home ~ Sri Nisargadatta Maharaj, #NFDB
948:He sees within the face of deity, ~ Sri Aurobindo, Savitri, The Secret Knowledge, [T5], #NFDB
949:If the surrender is complete, all sense of individuality is lost. ~ Sri Ramana Maharshi, #NFDB
950:If you can win over your mind, you can win over the whole world. ~ Sri Sri Ravi Shankar, #NFDB
951:In the stillness of the mind I saw myself as I am - unbound. ~ Sri Nisargadatta Maharaj, #NFDB
952:It is not what you do, but what you stop doing that matters. ~ Sri Nisargadatta Maharaj, #NFDB
953:It is the mind that makes one wise or ignorant, bound or emancipated. ~ Sri Ramakrishna, #NFDB
954:IT was for delight
He sought existence. ~ Sri Aurobindo, Collected Poems, The Rishi,#NFDB
955:Love is the essence of the universe,. Love in action is service. ~ Sri Sri Ravi Shankar, #NFDB
956:Meditation means the recognition or the discovery of one's own true self. ~ Sri Chinmoy, #NFDB
957:Nature loves you ten times more than a mother loves her newborn. ~ Sri Sri Ravi Shankar, #NFDB
958:Our life is a paradox with God for key. ~ Sri Aurobindo, Savitri, The Secret Knowledge, #NFDB
959:Our words are there to bless people and bring peace to the world ~ Sri Sri Ravi Shankar, #NFDB
960:Out of the darkness we still grow to light. ~ Sri Aurobindo, Savitri, The Word of Fate, #NFDB
961:Peace is the first condition, without which nothing else can be stable. ~ Sri Aurobindo, #NFDB
962:Peace will come when we replace the love of power with the power of love. ~ Sri Chinmoy, #NFDB
963:Pray to Him anyway you like, He can even hear the footfall of an ant. ~ Sri Ramakrishna, #NFDB
964:Since you shine as ''I'' in the Heart, your name itself is Heart. ~ Sri Ramana Maharshi, #NFDB
965:The absence of thoughts is bhakti. It is also mukti. ~ Sri Ramana Maharshi, Talks, 650, #NFDB
966:The self is known to every one but not clearly. You always exist. ~ Sri Ramana Maharshi, #NFDB
967:The world is illusory, Only Brahman is real, Brahman is the world ~ Sri Ramana Maharshi, #NFDB
968:Through knowledge and devotion, transcend all karma and be free. ~ Sri Sri Ravi Shankar, #NFDB
969:Today is a gift from God - that is why it is called the present. ~ Sri Sri Ravi Shankar, #NFDB
970:What gives life its value if not its constant cry for self-transcendence? ~ Sri Chinmoy, #NFDB
971:What you do not use yourself, do not give to others. For example, advice. ~ Sri Chinmoy, #NFDB
972:When we return deep within,We rediscover what we truly are,Eternally are. ~ Sri Chinmoy, #NFDB
973:Your soul has a special mission. Your soul is supremely conscious of it. ~ Sri Chinmoy, #NFDB
974:All are seeing God always. But they do not know it. ~ Sri Ramana Maharshi, [T5], #index, #NFDB
975:All, even pain, was the soul’s pleasure here; ~ Sri Aurobindo, Savitri, The World-Stair, #NFDB
976:And in her bosom nursed a greater dawn
~ Sri Aurobindo, Savitri, The Return to Earth,#NFDB
977:As a lamp does not burn without oil, so a man cannot live without God. ~ Sri Ramakrishna, #NFDB
978:Can anything new appear without that which is eternal and perfect? ~ Sri Ramana Maharshi, #NFDB
979:Faith is what? Faith is to love something you have no idea about. ~ Sri Sri Ravi Shankar, #NFDB
980:Finish the few duties you have at hand, and then you will have peace. ~ Sri Ramakrishna, #NFDB
981:Giving one self up to God, means constantly remembering the Self. ~ Sri Ramana Maharshi, #NFDB
982:God does not care If I am bad or good- He wants my love, Not my sainthood. ~ Sri Chinmoy, #NFDB
983:Hard is it to persuade earth-nature’s change; ~ Sri Aurobindo, Savitri, The Symbol Dawn, #NFDB
984:He is here in the Ashram and it is his work that is being done here. ~ Sri Aurobindo1933, #NFDB
985:If there be the mind. A search for it discloses its non-existence. ~ Sri Ramana Maharshi, #NFDB
986:If the Self be found in books it would have been already realized. ~ Sri Ramana Maharshi, #NFDB
987:It is only through the enquiry ‘Who am I?’ that the mind subsides. ~ Sri Ramana Maharshi, #NFDB
988:My life is a throb of Thy eternity. ~ Sri Aurobindo, Collected Poems, Bliss of Identity, #NFDB
989:Patience in the mind and dynamism in action is the right formula. ~ Sri Sri Ravi Shankar, #NFDB
990:Shift your attention from words to silence and you will hear. ~ Sri Nisargadatta Maharaj, #NFDB
991:Silence is the language of the Self and the most perfect teaching. ~ Sri Ramana Maharshi, #NFDB
992:The experience of silence alone is the real and perfect knowledge. ~ Sri Ramana Maharshi, #NFDB
993:The inmost is the infinite. ~ Sri Aurobindo, The Future Poetry, The Power of the Spirit, #NFDB
994:The inquiry "who am I" turns the mind introvert and makes it calm. ~ Sri Ramana Maharshi, #NFDB
995:The 'I-Supreme' alone is. To think otherwise is to delude oneself. ~ Sri Ramana Maharshi, #NFDB
996:There is no realization to be achieved. The real is ever as it is. ~ Sri Ramana Maharshi, #NFDB
997:The thinker is the ego, which if sought will automatically vanish. ~ Sri Ramana Maharshi, #NFDB
998:The winds of grace are always blowing, but you have to raise the sail. ~ Sri Ramakrishna, #NFDB
999:To see the Heart, it is enough that the mind is turned towards it. ~ Sri Ramana Maharshi, #NFDB
1000:When I meditate, I clearly see that God is already seated inside my heart. ~ Sri Chinmoy, #NFDB
1001:When the sun rises, does the darkness go gradually or all at once? ~ Sri Ramana Maharshi, #NFDB
1002:When you wish # good for others, good things come back to you. ~ Sri Sri Ravi Shankar, #NFDB
1003:You are Rama Sastri. Make that name significant. Be one with Rama. ~ Sri Ramana Maharshi, #NFDB
1004:A dual Nature covered the Unique. ~ Sri Aurobindo, Savitri, The Debate of Love and Death, #NFDB
1005:Alas, why does my mind have to walk through the dust of the past every day? ~ Sri Chinmoy, #NFDB
1006:All will come through, not a single soul (jiva) shall be lost. ~ Sri Nisargadatta Maharaj, #NFDB
1007:All you can teach is understanding. The rest comes on its own. ~ Sri Nisargadatta Maharaj, #NFDB
1008:By whatever path you go, you will have to lose yourself in the one. ~ Sri Ramana Maharshi, #NFDB
1009:Concentrate on the Seer, not on the seen. ~ Sri Ramana Maharshi, Face to Face, 197, [T5], #NFDB
1010:Death has no reality except as a process of life. ~ Sri Aurobindo, The Life Divine, Life, #NFDB
1011:Delight is the secret. Learn of pure delight and thou shalt learn of God. ~ Sri Aurobindo, #NFDB
1012:Events bring you small joy, while # existence brings you bliss. ~ Sri Sri Ravi Shankar, #NFDB
1013:Everyone has experience of the Self every moment of his [her] life. ~ Sri Ramana Maharshi, #NFDB
1014:How to overcome destructive criticism? Just love a little more. That's all. ~ Sri Chinmoy, #NFDB
1015:If there were no suffering, how could the desire to be happy arise? ~ Sri Ramana Maharshi, #NFDB
1016:If we call ourselves children of God, then others are also children of God. ~ Sri Chinmoy, #NFDB
1017:Imagination the free-will of Truth, ~ Sri Aurobindo, Savitri, The Glory and Fall of Life, #NFDB
1018:It is enough that you turn your eyes towards the self-luminous sun. ~ Sri Ramana Maharshi, #NFDB
1019:Knowledge of the Self, which knows all, is Knowledge in perfection. ~ Sri Ramana Maharshi, #NFDB
1020:Let any amount of burden be laid on Him [Her], He will bear it all. ~ Sri Ramana Maharshi, #NFDB
1021:Let us not pose as doers but resign ourselves to the guiding power. ~ Sri Ramana Maharshi, #NFDB
1022:Mature minds alone can grasp the simple Truth in all its nakedness. ~ Sri Ramana Maharshi, #NFDB
1023:Mind flowed unknowing in the sap of life ~ Sri Aurobindo, Savitri, The World-Stair, [T5], #NFDB
1024:One day, it was suddenly revealed to me that everything is pure spirit. ~ Sri Ramakrishna, #NFDB
1025:Our human knowledge is a candle burnt On a dim altar to a sun-vast Truth. ~ Sri Aurobindo, #NFDB
1026:Pure Consciousness, the Self or the heart is the final Realization. ~ Sri Ramana Maharshi, #NFDB
1027:Sorrow makes one think of God. ~ Sri Ramana Maharshi, Conscious Immortality, Ch 15, [T5], #NFDB
1028:Suffering is a call for inquiry, all pain needs investigation. ~ Sri Nisargadatta Maharaj, #NFDB
1029:The laws of the Unknown create the known. ~ Sri Aurobindo, Savitri, The Secret Knowledge, #NFDB
1030:The palace woke to its own emptiness;
~ Sri Aurobindo, Savitri, The Call to the Quest,#NFDB
1031:There is nothing small in God's eyes; let there be nothing small in thine ~ Sri Aurobindo, #NFDB
1032:The Self is only Being, not being this or that. It is simple Being. ~ Sri Ramana Maharshi, #NFDB
1033:The supreme state of human love is...the unity of one soul in two bodies. ~ Sri Aurobindo, #NFDB
1034:To listen to some devout people, one would imagine that God never laughs. ~ Sri Aurobindo, #NFDB
1035:Your burden is of false self-identifications—abandon them all. ~ Sri Nisargadatta Maharaj, #NFDB
1036:A deep surrender is their source of might, ~ Sri Aurobindo, Savitri, The Secret Knowledge, #NFDB
1037:A minute of kindness is more precious than a hundred years of intense austerities. ~ Sri M, #NFDB
1038:Beauty of our dim soul is amorous. ~ Sri Aurobindo, Collected Poems, Our godhead calls us, #NFDB
1039:Dare greatly and thou shalt be great. ~ Sri Aurobindo, Collected Plays and Stories, Act I, #NFDB
1040:Each in himself is sole by Nature’s law. ~ Sri Aurobindo, Savitri, The Triple Soul-Forces, #NFDB
1041:Enlightenment is represented by Sri Krishna, who is said to be an avatar. ~ Frederick Lenz, #NFDB
1042:Evolution of consciousness is the central motive of terrestrial existence. ~ Sri Aurobindo, #NFDB
1043:Guru's grace is always there. It is really inside you in your Heart. ~ Sri Ramana Maharshi, #NFDB
1044:He moves there as the Soul, as Nature she. ~ Sri Aurobindo, Savitri, The Secret Knowledge, #NFDB
1045:How beautiful to look at When my prayer Lights a candle of hope In my heart. ~ Sri Chinmoy, #NFDB
1046:How far to heaven? Just open your eyes and look. You are in heaven. ~ Sri Sri Ravi Shankar, #NFDB
1047:I begin by imagining the impossible and end by accomplishing the impossible. ~ Sri Chinmoy, #NFDB
1048:If that desire did not arise, how could the quest of the Self arise? ~ Sri Ramana Maharshi, #NFDB
1049:If you keep hold of your Self, you will not see the objective world. ~ Sri Ramana Maharshi, #NFDB
1050:In life you can either have a guru or misery, you cannot have both. ~ Sri Sri Ravi Shankar, #NFDB
1051:In spiritual communication,
Mental telepathy
Is the beginners' course. ~ Sri Chinmoy,#NFDB
1052:It is in thought that comes in a quiet or silent mind that there is power. ~ Sri Aurobindo, #NFDB
1053:Jnana is said to be ekabhakti (single-minded devotion). ~ Sri Ramana Maharshi, Talks, 650, #NFDB
1054:Life always seeks immortality. ~ Sri Aurobindo, The Synthesis Of Yoga, The Threefold Life, #NFDB
1055:Once we admit our existence, how is it that we do not know our Self? ~ Sri Ramana Maharshi, #NFDB
1056:Open your heart and see the world through the eyes of the true Self. ~ Sri Ramana Maharshi, #NFDB
1057:Otherwise, every act has something positive and something negative. ~ Sri Sri Ravi Shankar, #NFDB
1058:Our plans may fail, God’s purpose cannot. ~ Sri Aurobindo, Karmayogin, Facts and Opinions, #NFDB
1059:Out of the unknown we move to the unknown. ~ Sri Aurobindo, Savitri, The Secret Knowledge, #NFDB
1060:The Bliss that is creation’s splendid grain ~ Sri Aurobindo, Savitri, In the Self of Mind, #NFDB
1061:The difficulty is that we try to perfect others before we perfect ourselves. ~ Sri Chinmoy, #NFDB
1062:The Guru cannot give you anything new, which you don't have already. ~ Sri Ramana Maharshi, #NFDB
1063:There is no Guru, no disciple. Realize who you are.
~ Sri Ramana Maharshi, [T5], #index,#NFDB
1064:There is nothing small in God's eyes; let there be nothing small in thine. ~ Sri Aurobindo, #NFDB
1065:The world being what it is, it could not be otherwise.
~ Sri Aurobindo, The Life Divine,#NFDB
1066:To work without attachment is to work without the expectation of reward. ~ Sri Ramakrishna, #NFDB
1067:Transforming yourself is a means of giving light to the whole world. ~ Sri Ramana Maharshi, #NFDB
1068:Truth of oneness creates its own order. ~ Sri Aurobindo, The Life Divine, The Divine Life, #NFDB
1069:You always exist. The Be-ing is the Self. ‘I am’ is the name of God. ~ Sri Ramana Maharshi, #NFDB
1070:You cannot change the course of events, but you can change your ~ Sri Nisargadatta Maharaj, #NFDB
1071:16th June,2018 SaturdayLove is yearning Of the one For the one ~ Sri Aurobindo#SriAurobindo, #NFDB
1072:A faith she craves that can survive defeat, ~ Sri Aurobindo, Savitri, The Secret Knowledge, #NFDB
1073:A god come down and greater by the fall. ~ Sri Aurobindo, Savitri, The Vision and the Boon, #NFDB
1074:Always the Ideal beckoned from afar.
~ Sri Aurobindo, Savitri, The Heavens of the Ideal,#NFDB
1075:As far as possible one should not interfere in the affairs of others. ~ Sri Ramana Maharshi, #NFDB
1076:Disciple : There are times when one cannot do work that is expected of one. ~ Sri Aurobindo, #NFDB
1077:Each victory gained over oneself means new strength to gain more victories. ~ Sri Aurobindo, #NFDB
1078:Force is a self-expression of Existence. ~ Sri Aurobindo, The Life Divine, The Divine Maya, #NFDB
1079:God’s philosophy is simpler than the simplest: “Never give up, never give up! ~ Sri Chinmoy, #NFDB
1080:Grace is needed most. Let us take the plunge, within, and "Be Still". ~ Sri Ramana Maharshi, #NFDB
1081:He [she] who abandons all that is not Real directly realizes Reality. ~ Sri Ramana Maharshi, #NFDB
1082:'I exist' is the only permanent, self-evident experience of everyone. ~ Sri Ramana Maharshi, #NFDB
1083:If you believe in God, work with Him. If you do not, become one. ~ Sri Nisargadatta Maharaj, #NFDB
1084:In the middle of an ocean on board a ship, one can get a sense of vastness. ~ Sri Aurobindo, #NFDB
1085:It is by God's grace that you think of God! ~ Sri Ramana Maharshi, Talks, 29, [T5], #index, #NFDB
1086:It is by turning the mind away from the world that the quest is made. ~ Sri Ramana Maharshi, #NFDB
1087:Know that you are really the Infinite, Pure Being, the Self Absolute. ~ Sri Ramana Maharshi, #NFDB
1088:Let what comes come.
Let what goes go.
Find out what remains. ~ Sri Ramana Maharshi,#NFDB
1089:lf you ever dare to fight against hatred, then there is but one weapon: Love. ~ Sri Chinmoy, #NFDB
1090:Love your enemy.
It will not only puzzle him,
But finally illumine him. ~ Sri Chinmoy,#NFDB
1091:Necessity rules all the infinite world, ~ Sri Aurobindo, Collected Poems, The Birth of Sin, #NFDB
1092:No player can represent Sri Lanka in future without good fitness levels ~ Sanath Jayasuriya, #NFDB
1093:One has to do sadhana for the total manifestation of the Divine in oneself. ~ Sri Aurobindo, #NFDB
1094:Realization is to get rid of the delusion that you have not realized. ~ Sri Ramana Maharshi, #NFDB
1095:Simply look at whatever happens and know that you are beyond it. ~ Sri Nisargadatta Maharaj, #NFDB
1096:Surrender is to give oneself up to the original cause of one's being. ~ Sri Ramana Maharshi, #NFDB
1097:The Enigma’s knot is tied in human kind. ~ Sri Aurobindo, Savitri, The Vision and the Boon, #NFDB
1098:The fulfilment of life is in the making and manifesting of impossible dreams. ~ Sri Chinmoy, #NFDB
1099:The Goal can disappear From the mind's sight But not From the heart's vision. ~ Sri Chinmoy, #NFDB
1100:The help of Sri Aurobindo is constant: it is for us to know how to receive it. ~ The Mother, #NFDB
1101:There is no hope for a worldly man if he is not sincerely devoted to God. ~ Sri Ramakrishna, #NFDB
1102:The satisfaction of life May not be ours, But the beauty of hope Is all ours. ~ Sri Chinmoy, #NFDB
1103:The secret of inner success is constancy to our highest character. - ~ Sri Chinmoy, #NFDB
1104:The speech that labels more than it lights; ~ Sri Aurobindo, Savitri, The Secret Knowledge, #NFDB
1105:The waves of hatred-night can easily be dissolved in the sea of oneness-love. ~ Sri Chinmoy, #NFDB
1106:The winds of grace blow all the time. All we need to do is set our sails. ~ Sri Ramakrishna, #NFDB
1107:To see the unreal is wisdom. Beyond this lies the inexpressible. ~ Sri Nisargadatta Maharaj, #NFDB
1108:To whatever degree we are alert, aware, to that degree we are living ~ Sri Sri Ravi Shankar, #NFDB
1109:What comes will also go. What always is will alone remain. ~ Sri Ramana Maharshi #BeHereNow, #NFDB
1110:When the mind is left without anything to cling to, it becomes still. ~ Sri Ramana Maharshi, #NFDB
1111:When we seek appreciation from others, we get not appreciation, but flattery. ~ Sri Chinmoy, #NFDB
1112:With sincerity and earnestness one can realize God through all religions. ~ Sri Ramakrishna, #NFDB
1113:Work without ideals is a false gospel. ~ Sri Aurobindo, Bande Mataram - II, Work and Ideal, #NFDB
1114:You must certainly think of God if you want to see God all round you. ~ Sri Ramana Maharshi, #NFDB
1115:A Divine life in a divine body is the formula of the ideal that we envisage. ~ Sri Aurobindo, #NFDB
1116:Adore and what you adore attempt to be. ~ Sri Aurobindo, Collected Plays and Stories, Act V, #NFDB
1117:Almighty powers are shut in Nature’s cells. ~ Sri Aurobindo, Savitri, The Call to the Quest, #NFDB
1118:As for me, I consider myself as a speck of the dust of the devotee's feet. ~ Sri Ramakrishna, #NFDB
1119:A struggling ignorance is his wisdom’s mate: ~ Sri Aurobindo, Savitri, The Secret Knowledge, #NFDB
1120:At play with him as with her child or slave, ~ Sri Aurobindo, Savitri, The Secret Knowledge, #NFDB
1121:At some time, one will have to forget everything that has been learnt. ~ Sri Ramana Maharshi, #NFDB
1122:Complete self-surrender means that you have no further thought of 'I'. ~ Sri Ramana Maharshi, #NFDB
1123:Don’t try to understand! It’s enough if you do not misunderstand. ~ Sri Nisargadatta Maharaj, #NFDB
1124:Dvityadvai bhayam bhavati which means, Fear is the result of duality. ~ Sri Sri Ravi Shankar, #NFDB
1125:Eternity speaks, none understands its word; ~ Sri Aurobindo, Savitri, The Call to the Quest, #NFDB
1126:Existence is the same as happiness and happiness is the same as being. ~ Sri Ramana Maharshi, #NFDB
1127:Have respect for yourself and no one can take away your self respect. ~ Sri Sri Ravi Shankar, #NFDB
1128:Her acts became gestures of sacrifice.
~ Sri Aurobindo, Savitri, The Growth of the Flame,#NFDB
1129:If the form is transcended one will know that the one Self is eternal. ~ Sri Ramana Maharshi, #NFDB
1130:Immortality assured itself by death; ~ Sri Aurobindo, Savitri, The Debate of Love and Death, #NFDB
1131:Keep the mind quiet. That is enough. ~ Sri Ramana Maharshi, Surpassing Love and Grace, Ch 9, #NFDB
1132:Knowledge is power and mastery. ~ Sri Aurobindo, The Life Divine, The Ego and the Dualities, #NFDB
1133:Know the Self which is here and now; you will be steady and not waver. ~ Sri Ramana Maharshi, #NFDB
1134:Make your home God's home and there will be light, love and abundance ~ Sri Sri Ravi Shankar, #NFDB
1135:Man’s mind is the dupe of his animal self. ~ Sri Aurobindo, Collected Poems, A God’s Labour, #NFDB
1136:Meditate Silently. You will be able to create a totally new life for yourself. ~ Sri Chinmoy, #NFDB
1137:Night a process of the eternal light ~ Sri Aurobindo, Savitri, The Debate of Love and Death, #NFDB
1138:Peace is a stranger to the rigid mind. Peace is a guest of the flexible heart. ~ Sri Chinmoy, #NFDB
1139:Silence is most powerful. Speech is always less powerful than silence. ~ Sri Ramana Maharshi, #NFDB
1140:So long as duality persists in you the Guru is necessary. ~ Sri Ramana Maharshi, Talks, 282, #NFDB
1141:Some seekers will do anything for their Self-realisation - except work for it. ~ Sri Chinmoy, #NFDB
1142:Speak not my secret name to hostile Time. ~ Sri Aurobindo, Savitri, The Vision and the Boon, #NFDB
1143:Surrender is to give oneself up to the original cause of one's being. ~ Sri Ramana Maharshi, #NFDB
1144:Surrender to your own self, of which everything is an expression. ~ Sri Nisargadatta Maharaj, #NFDB
1145:The best discipline is to stay quiescent without ever forgetting Him. ~ Sri Ramana Maharshi, #NFDB
1146:The body is the chrysalis of a soul. ~ Sri Aurobindo, Savitri, The Debate of Love and Death, #NFDB
1147:The breeze of grace is always blowing; set your sail to catch that breeze. ~ Sri Ramakrishna, #NFDB
1148:The goal of life is not the earning of money, but the service of God.p.114 ~ Sri Ramakrishna, #NFDB
1149:The means to abide in Self is to begin enquiring inwardly, "Who am I?" ~ Sri Ramana Maharshi, #NFDB
1150:The means to abide in Self is to begin inquiring inwardly, "Who am I?" ~ Sri Ramana Maharshi, #NFDB
1151:There is nothing for it [the Self] to know or to make itself known to. ~ Sri Ramana Maharshi, #NFDB
1152:The Self is always Itself, and there is no such thing as realizing It. ~ Sri Ramana Maharshi, #NFDB
1153:The Self is here and now and you are that always. ~ Sri Ramana Maharshi, Day by Day, 3-7-46, #NFDB
1154:The Self is pure consciousness. No one can ever be away from the Self. ~ Sri Ramana Maharshi, #NFDB
1155:The unchangeable can only be realised in silence. Once realised, ~ Sri Nisargadatta Maharaj, #NFDB
1156:To remain free from thoughts is the best offering one can make to God. ~ Sri Ramana Maharshi, #NFDB
1157:To see God is to be God. He alone is. ~ Sri Ramana Maharshi, Maharshis Gospel, [T5], #index, #NFDB
1158:Unity is a means and not an end in itself. ~ Sri Aurobindo, Bande Mataram - II, About Unity, #NFDB
1159:When hope makes friends With patience, Hope will be able To live indefinitely. ~ Sri Chinmoy, #NFDB
1160:When the mind merges in the Heart, it will attain perfection as peace. ~ Sri Ramana Maharshi, #NFDB
1161:Whoever wants God intensely, finds Him. Go and verify it in your own life. ~ Sri Ramakrishna, #NFDB
1162:World-peace can be achieved when the power of love replaces the love of power. ~ Sri Chinmoy, #NFDB
1163:You must certainly think of God if you want to see God all round you. ~ Sri Ramana Maharshi, #NFDB
1164:A casual passing phrase can change our life. ~ Sri Aurobindo, Savitri, The Call to the Quest, #NFDB
1165:A million lotuses swaying on one stem,
~ Sri Aurobindo, Savitri, The Heavens of the Ideal,#NFDB
1166:A prey to the staring phantoms of the gloom ~ Sri Aurobindo, Savitri, The Descent into Night, #NFDB
1167:Aversion is not equality. ~ Sri Aurobindo, The Synthesis Of Yoga, The Perfection of Equality, #NFDB
1168:Beyond the belief that something can be lost, there is nothing to lose. ~ Sri Ramana Maharshi, #NFDB
1169:But after a famous leader became his disciple there has been a change in him. ~ Sri Aurobindo, #NFDB
1170:Curiosity is the beginning of the mind, Wonder is the end of the mind. ~ Sri Sri Ravi Shankar, #NFDB
1171:Disciple : I find that it is not possible to put forth energy in the old way. ~ Sri Aurobindo, #NFDB
1172:Harmony is the natural rule of the spirit. ~ Sri Aurobindo, The Life Divine, The Divine Life, #NFDB
1173:I am in the heart of all beings and am their beginning, middle and end. ~ Sri Ramana Maharshi, #NFDB
1174:If something can bring you great pleasure, it can also bring you pain. ~ Sri Sri Ravi Shankar, #NFDB
1175:I never intended to start a new organisation but to share what I knew. ~ Sri Sri Ravi Shankar, #NFDB
1176:Love must be turned singly towards the Divine. ~ Sri Aurobindo, Letters on Yoga - IV, Desire, #NFDB
1177:Man is fortunately inconsistent. ~ Sri Aurobindo, Essays in Philosophy and Yoga, Materialism, #NFDB
1178:May peace-dreamers And peace-lovers Occupy the length and breadth Of the world. ~ Sri Chinmoy, #NFDB
1179:Not what happens to you
But how you accept it
Is of paramount importance. ~ Sri Chinmoy,#NFDB
1180:One should be in spontaneous samadhi in the midst of every environment. ~ Sri Ramana Maharshi, #NFDB
1181:Our smallness saves us from the Infinite
~ Sri Aurobindo, Savitri, The Triple Soul-Forces,#NFDB
1182:Respect human life as long as you can; but respect more the life of humanity. ~ Sri Aurobindo, #NFDB
1183:See God everywhere and be not frightened by masks
~ Sri Aurobindo, Essays Divine And Human,#NFDB
1184:The child of the Void shall be reborn in God, ~ Sri Aurobindo, Savitri, Satyavan and Savitri, #NFDB
1185:The Wise who know see but one half of Truth, ~ Sri Aurobindo, Savitri, The Call to the Quest, #NFDB
1186:To copy on earth’s copies is his art. ~ Sri Aurobindo, Savitri, The Kingdom of Subtle Matter, #NFDB
1187:To free our body from fear what we need is the glorious experience of the soul. ~ Sri Chinmoy, #NFDB
1188:To remain as you are, without question or doubt, is your natural State. ~ Sri Ramana Maharshi, #NFDB
1189:To the extent we behave with humility, to that extent good will result. ~ Sri Ramana Maharshi, #NFDB
1190:Whoever wants God intensely, finds Him. Go and verify it in your own life. ~ Sri Ramakrishna, #NFDB
1191:An outer renunciation by itself does not liberate. ~ Sri Aurobindo, Letters on Yoga - IV, Sex, #NFDB
1192:A saviour gesture stretched her lifted arm, ~ Sri Aurobindo, Savitri, The Finding of the Soul, #NFDB
1193:Assent to thy high self, create, endure.
~ Sri Aurobindo, Savitri, The Vision and the Boon,#NFDB
1194:A subtle link of union joins all life. ~ Sri Aurobindo, Savitri, The Kingdom of Subtle Matter, #NFDB
1195:Disciple : One can go back in space but one can't go back in time, physically. ~ Sri Aurobindo, #NFDB
1196:Even if there is real danger, fear does not help. ~ Sri Aurobindo, Letters on Yoga - IV, Fear, #NFDB
1197:Even now when I am answering a question I am at the height of my own meditation. ~ Sri Chinmoy, #NFDB
1198:God has not forgotten To give us peace. He is just waiting for us To ask for it. ~ Sri Chinmoy, #NFDB
1199:I am an epitome of opposites. ~ Sri Aurobindo, Collected Poems, Man, the Despot of Contraries, #NFDB
1200:If even then we make mistakes, yet God makes none.
~ Sri Aurobindo, Essays Divine And Human,#NFDB
1201:If there is no creation, there must be disintegration. ~ Sri Aurobindo, Karmayogin, Ourselves, #NFDB
1202:In due course, we will know that our glory lies where we cease to exist. ~ Sri Ramana Maharshi, #NFDB
1203:Infinity wore a boundless zero’s form. ~ Sri Aurobindo, Savitri, The Debate of Love and Death, #NFDB
1204:In my world love is the only law. I do not ask for love, I give it. ~ Sri Nisargadatta Maharaj, #NFDB
1205:In reality, time and space exist in you. You do not exist in them. ~ Sri Nisargadatta Maharaj, #NFDB
1206:Knowledge is the vaccination that keeps you away from the flu of misery ~ Sri Sri Ravi Shankar, #NFDB
1207:Let your smile change the world! Never let the world change your smile! ~ Sri Sri Ravi Shankar, #NFDB
1208:Limitation is mortality. ~ Sri Aurobindo, The Secret of the Veda, The Doctrine of the Mystics, #NFDB
1209:Man can be happy and safe only when the heart feels faster than the mind thinks. ~ Sri Chinmoy, #NFDB
1210:Of all the gifts You have offered to God, Your happiness-gift He treasures most. ~ Sri Chinmoy, #NFDB
1211:Often the idea creates the need. ~ Sri Aurobindo, Bande Mataram - II, Oligarchy or Democracy?, #NFDB
1212:Only a consciousness full of light can be pure. ~ Sri Aurobindo, Letters on Yoga - II, Purity, #NFDB
1213:Opening is a thing that happens by itself by sincerity of will and aspiration. ~ Sri Aurobindo, #NFDB
1214:Our outward happenings have their seed within, ~ Sri Aurobindo, Savitri, The Secret Knowledge, #NFDB
1215:Pray to Him anyway you like, He can even hear the footfall of an ant. ~ Sri Ramakrishna, [T5], #NFDB
1216:Sadhana is a search for what to give up. Empty yourself completely. ~ Sri Nisargadatta Maharaj, #NFDB
1217:Solitude wrapped him in its voiceless folds. ~ Sri Aurobindo, Savitri, The Descent into Night, #NFDB
1218:The bigger our vision for the world, the less personal worries we have. ~ Sri Sri Ravi Shankar, #NFDB
1219:The cause of misery is not in life without; it is within you as the ego. ~ Sri Ramana Maharshi, #NFDB
1220:The Gita is the greatest gospel of spiritual works ever yet given to the race. ~ Sri Aurobindo, #NFDB
1221:The greater his aspiration and concentration, the more he finds the Eternal. ~ Sri Ramakrishna, #NFDB
1222:There are four sources of energy — food, sleep, breath and a calm mind. ~ Sri Sri Ravi Shankar, #NFDB
1223:The Self is here and now, it is the only Reality. There is nothing else. ~ Sri Ramana Maharshi, #NFDB
1224:The Self will remain concealed as long as the world is taken to be real. ~ Sri Ramana Maharshi, #NFDB
1225:Think that you are always in my presence. That will make you feel right. ~ Sri Ramana Maharshi, #NFDB
1226:To ask the mind to kill the mind is like making the thief the policeman. ~ Sri Ramana Maharshi, #NFDB
1227:To know that you are a prisoner of your mind is the dawn of wisdom. ~ Sri Nisargadatta Maharaj, #NFDB
1228:War is a dangerous teacher and physical victory leads often to a moral defeat. ~ Sri Aurobindo, #NFDB
1229:When we turn the mind inwards, God manifests as the inner consciousness. ~ Sri Ramana Maharshi, #NFDB
1230:Your richness is on your ability to share and not in how much you have. ~ Sri Sri Ravi Shankar, #NFDB
1231:Activity does not affect a Jnani; his mind remains ever in eternal Peace. ~ Sri Ramana Maharshi, #NFDB
1232:And all grows beautiful because Thou art. ~ Sri Aurobindo, Collected Poems, The Divine Hearing, #NFDB
1233:Do all your duties, but keep your mind on God. Gospel of Sri Ramakrishna,p.81 ~ Sri Ramakrishna, #NFDB
1234:Find out first about your own reality. Then all things will become clear. ~ Sri Ramana Maharshi, #NFDB
1235:Grace is ever present. All that is necessary is that you surrender to It. ~ Sri Ramana Maharshi, #NFDB
1236:Grace is ever present. All that is necessary is that you surrender to it. ~ Sri Ramana Maharshi, #NFDB
1237:He alone is the true teacher who is illumined by the light of true Knowledge. ~ Sri Ramakrishna, #NFDB
1238:He has need of death to find a greater life. ~ Sri Aurobindo, Savitri, The Vision and the Boon, #NFDB
1239:If you have inner peace, nobody can force you to be a slave to the outer reality. ~ Sri Chinmoy, #NFDB
1240:If you live one sixth of what is taught you, you will surely attain the goal. ~ Sri Ramakrishna, #NFDB
1241:If you really want to love humanity, then you have to love humanity as it is now. ~ Sri Chinmoy, #NFDB
1242:In joy, in peace, in that soothing inner state, you will find happiness. ~ Sri Sri Ravi Shankar, #NFDB
1243:It is the nature of the mind to wander. You are not the mind. ~ Sri Ramana Maharshi, Talks, 97, #NFDB
1244:Let us be prepared for death but work for life. ~ Sri Aurobindo, Bande Mataram - I, The Crisis, #NFDB
1245:Meditation is not 'going somewhere;' it's diving deep here, this moment. ~ Sri Sri Ravi Shankar, #NFDB
1246:Once kindled, never can its flamings cease. ~ Sri Aurobindo, Savitri, The Heavens of the Ideal, #NFDB
1247:One age has seen the dreams another lives. ~ Sri Aurobindo, Collected Plays and Stories, Act I, #NFDB
1248:Only the people who have gone beyond the world can change the world. ~ Sri Nisargadatta Maharaj, #NFDB
1249:Ourselves within us lethal forces nurse; We make of our own enemies our guests. ~ Sri Aurobindo, #NFDB
1250:Pain is the hammer of the Gods to break a dead resistance in the mortal's heart ~ Sri Aurobindo, #NFDB
1251:Such happiness is relative and is better called pleasure or satisfaction. ~ Sri Ramana Maharshi, #NFDB
1252:The Eternal’s quiet holds the cosmic act: ~ Sri Aurobindo, Savitri, The Glory and Fall of Life, #NFDB
1253:The greater his aspiration and concentration, the more he finds the Eternal. ~ Sri Ramakrishna, #NFDB
1254:There is only one state, that of consciousness or awareness or existence. ~ Sri Ramana Maharshi, #NFDB
1255:The winds of God's grace are always blowing, it is for us to raise our sails. ~ Sri Ramakrishna, #NFDB
1256:Thinking that happiness comes from some object or other, you go after it. ~ Sri Ramana Maharshi, #NFDB
1257:What is the use of knowing everything else, when you don't know yourself. ~ Sri Ramana Maharshi, #NFDB
1258:What is the use of merely listening to lectures? The real thing is practice. ~ Sri Ramakrishna, #NFDB
1259:What is the worth of a happiness for which you must strive and work? ~ Sri Nisargadatta Maharaj, #NFDB
1260:When all has been explained nothing is known. ~ Sri Aurobindo, Savitri, The Triple Soul-Forces, #NFDB
1261:When one is not peaceful, oneself, how can one spread peace in the world? ~ Sri Ramana Maharshi, #NFDB
1262:Work, apart from devotion or love of God, is helpless and cannot stand alone. ~ Sri Ramakrishna, #NFDB
1263:Absolute perfection is here and now, not in some future, near or far. ~ Sri Nisargadatta Maharaj, #NFDB
1264:All is a wager and danger, all is a chase and a battle. ~ Sri Aurobindo, Collected Poems, Ahana, #NFDB
1265:All that is necessary is to get rid of the false notion that we are bound. ~ Sri Ramana Maharshi, #NFDB
1266:... a single word that breaks the seals of the mind...
~ Sri Aurobindo, The Synthesis Of Yoga,#NFDB
1267:But still the invisible Magnet drew his soul
~ Sri Aurobindo, Savitri, The World-Stair, [T5],#NFDB
1268:By its breath of grace our lives abide. ~ Sri Aurobindo, Savitri, The Pursuit of the Unknowable, #NFDB
1269:Curiosity is the mother of science, wonder is the mother of spirituality. ~ Sri Sri Ravi Shankar, #NFDB
1270:Each part in us desires its absolute. ~ Sri Aurobindo, Savitri, The Godheads of the Little Life, #NFDB
1271:Enthusiasm is the nature of life. Become one whose enthusiasm never dies. ~ Sri Sri Ravi Shankar, #NFDB
1272:Every day there isonly one thing tolearn: how to behonestly happy. ~ Sri ChinmoyNamasteॐ Om _/\_, #NFDB
1273:Forget the known, don't be all the time immersed in your experiences. ~ Sri Nisargadatta Maharaj, #NFDB
1274:God or Guru never forsakes the devotee who has surrendered him [her] self. ~ Sri Ramana Maharshi, #NFDB
1275:His thought labours, a bullock in Time’s fields; ~ Sri Aurobindo, Savitri, The Secret Knowledge, #NFDB
1276:I am stronger than death and greater than my fate
~ Sri Aurobindo, Savitri, The Word of Fate,#NFDB
1277:If one wants to abide in the thought-free state, a struggle is inevitable. ~ Sri Ramana Maharshi, #NFDB
1278:If the body falls away there is no loss for the `I'. `I' remains the same. ~ Sri Ramana Maharshi, #NFDB
1279:If we feel inwardly strong, we will have no need or desire to speak ill of others. ~ Sri Chinmoy, #NFDB
1280:If you live one sixth of what is taught you, you will surely attain the goal. ~ Sri Ramakrishna, #NFDB
1281:In Death’s realm repatriate immortality. ~ Sri Aurobindo, Savitri, The Debate of Love and Death, #NFDB
1282:In truth we are everywhere, we are all that is, and there is nothing else. ~ Sri Ramana Maharshi, #NFDB
1283:Many are God’s forms by which he grows in man; ~ Sri Aurobindo, Savitri, The Triple Soul-Forces, #NFDB
1284:My body a dot in the soul’s vast expanse. ~ Sri Aurobindo, Collected Poems, The Self’s Infinity, #NFDB
1285:My God is Will and triumphs in his paths,My God is Love and sweetly suffers all. ~ Sri Aurobindo, #NFDB
1286:Now is the time to make good use of time. Today is the day to begin a perfect day. ~ Sri Chinmoy, #NFDB
1287:Only when the ever-present consciousness is realized will it be permanent. ~ Sri Ramana Maharshi, #NFDB
1288:Our life is a paradox with God for key.
~ Sri Aurobindo, Savitri, The Secret Knowledge, [T5],#NFDB
1289:Peace was a thrilled voluptuous purity. ~ Sri Aurobindo, Savitri, The Paradise of the Life-Gods, #NFDB
1290:Search the source of the ego and the Self is revealed. That alone remains. ~ Sri Ramana Maharshi, #NFDB
1291:Seek for the source of the doubter, and you find he is really nonexistent. ~ Sri Ramana Maharshi, #NFDB
1292:Sorrow if indulged becomes a habit. ~ Sri Aurobindo, Letters on Yoga - II, Jainism and Buddhism, #NFDB
1293:Spiritually there is nothing big or small. ~ Sri Aurobindo, Letters on Yoga - II, Work and Yoga, #NFDB
1294:Talk less, but with more awareness. Every word you use, use purposefully. ~ Sri Sri Ravi Shankar, #NFDB
1295:The Knowledge brings also the Power and the Joy.
~ Sri Aurobindo, The Synthesis Of Yoga, [T5],#NFDB
1296:There is only one perfect road and that road is ahead of you, always ahead of you. ~ Sri Chinmoy, #NFDB
1297:There must be a subject to know the good and evil. Thatsubject is the ego. ~ Sri Ramana Maharshi, #NFDB
1298:The Sage has no thinking mind and therefore there are no ‘others’ for him. ~ Sri Ramana Maharshi, #NFDB
1299:The way to become happy Is to think And to feel That the very best is yet to come. ~ Sri Chinmoy, #NFDB
1300:Time and space are in the mind, but one's true state lies beyond the mind. ~ Sri Ramana Maharshi, #NFDB
1301:Who are you?”, my answer would be: “Nothing in particular. Yet, I am. ~ Sri Nisargadatta Maharaj, #NFDB
1302:Why do you think you are weak? Wake up and see you have all the strength. ~ Sri Sri Ravi Shankar, #NFDB
1303:You don't forget Bhagavan and Bhagavan won't forget you ~ Sri Ramana Maharshi, Day by Day, [T5], #NFDB
1304:You must feel that Sri Aurobindo is looking at you.
~ The Mother, Words Of The Mother I, [T5],#NFDB
1305:You think you are the mind and, therefore, ask how it is to be controlled. ~ Sri Ramana Maharshi, #NFDB
1306:You will get to your maturity quickly if you stay in the nothingness. ~ Sri Nisargadatta Maharaj, #NFDB
1307:You will know in due course that your glory lies where you cease to exist. ~ Sri Ramana Maharshi, #NFDB
1308:All doubts will cease only when the doubter and his source have been found. ~ Sri Ramana Maharshi, #NFDB
1309:A sign of intelligence is to see the One in many and find the many in One. ~ Sri Sri Ravi Shankar, #NFDB
1310:A Sun of which all knowledge is a beam,A Greatness without whom no life could be. ~ Sri Aurobindo, #NFDB
1311:A thinking puppet is the mind of life. ~ Sri Aurobindo, Savitri, The Godheads of the Little Life, #NFDB
1312:A thousand aspects point back to the One. ~ Sri Aurobindo, Savitri, The Debate of Love and Death, #NFDB
1313:But thou hast come and all will surely change:
~ Sri Aurobindo, Savitri, Satyavan and Savitri,#NFDB
1314:Convincing the abyss by heavenly form
~ Sri Aurobindo, Savitri, The Kingdom of Subtle Matter,#NFDB
1315:Do not do, say or think anything which you would want to conceal from the Mother. ~ Sri Aurobindo, #NFDB
1316:Don't pretend to be what you are not. Don't refuse to be what you are. ~ Sri Nisargadatta Maharaj, #NFDB
1317:Engage yourself in the living present. The future will take care of itself. ~ Sri Ramana Maharshi, #NFDB
1318:Even in death, the individuality of the person with samskaras is not list. ~ Sri Ramana Maharshi, #NFDB
1319:Even the body has its intuitions. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Personality, #NFDB
1320:Flowers are the moment's representations of things that are in themselves eternal ~ Sri Aurobindo, #NFDB
1321:Give up knowledge and reasoning. Take up bhakti instead. Bhakti is the essence. ~ Sri Ramakrishna, #NFDB
1322:Guru's Grace is like a hand extended to help you out of water. ~ Sri Ramana Maharshi, Talks, 398, #NFDB
1323:Hopes that soon fade to drab realities ~ Sri Aurobindo, Savitri, The Godheads of the Little Life, #NFDB
1324:I carry the fire that never can be quenched.
~ Sri Aurobindo, Savitri, The Triple Soul-Forces,#NFDB
1325:If the body falls away, there is no loss for the `I'. `I' remains the same. ~ Sri Ramana Maharshi, #NFDB
1326:If you make your outlook that of wisdom, you will find the world to be God. ~ Sri Ramana Maharshi, #NFDB
1327:In my heart’s chamber lives the unworshipped God. ~ Sri Aurobindo, Collected Poems, Omnipresence, #NFDB
1328:It is not the right advice that liberates, but the action based on it. ~ Sri Nisargadatta Maharaj, #NFDB
1329:Karma done unselfishly purifies the mind and helps to fix it in meditation. ~ Sri Ramana Maharshi, #NFDB
1330:Live like a mud-fish: its skin is bright and shiny even though it lives in mud. ~ Sri Ramakrishna, #NFDB
1331:Man is too weak to bear the Infinite’s weight. ~ Sri Aurobindo, Savitri, The Vision and the Boon, #NFDB
1332:Meditation on Savitri, July 17 2018 TuesdayA mould of body’s early mind was made. ~ Sri Aurobindo, #NFDB
1333:Mind is a passage, not a culmination. ~ Sri Aurobindo, The Life Divine, The Supermind as Creator, #NFDB
1334:My God is Will and triumphs in his paths, My God is Love and sweetly suffers all. ~ Sri Aurobindo, #NFDB
1335:O Misfortune, blessed be thou; for through thee I have seen the face of my Lover. ~ Sri Aurobindo, #NFDB
1336:One man’s perfection still can save the world. ~ Sri Aurobindo, Savitri, The Finding of the Soul, #NFDB
1337:Only the Eternal's strength in us can dare
~ Sri Aurobindo, Savitri, The Heavens of the Ideal,#NFDB
1338:Our mind thinks of death. Our heart thinks of life. Our soul thinks of Immortality. ~ Sri Chinmoy, #NFDB
1339:Remain all the time steadfast in the heart, in the Transcendental Absolute. ~ Sri Ramana Maharshi, #NFDB
1340:That which exists, exists for ever; that which newly appears is later lost. ~ Sri Ramana Maharshi, #NFDB
1341:The essence of saintliness is total acceptance of the present moment, ~ Sri Nisargadatta Maharaj, #NFDB
1342:The language of the heart
Is the only language
That everybody can understand. ~ Sri Chinmoy,#NFDB
1343:The mind is only a projection from the Self, appearing in the waking state. ~ Sri Ramana Maharshi, #NFDB
1344:The moon floated, a luminous waif through heaven ~ Sri Aurobindo, Savitri, The Call to the Quest, #NFDB
1345:There is no greater miracle than our conscious efforts to become good human beings. ~ Sri Chinmoy, #NFDB
1346:The Self shines as everything yet nothing, within, without, and everywhere. ~ Sri Ramana Maharshi, #NFDB
1347:Time's sun-flowers' gaze at gold Eternity:
~ Sri Aurobindo, Savitri, The Heavens of the Ideal,#NFDB
1348:Witness and stand back from Nature, that is the first step to the soul's freedom. ~ Sri Aurobindo, #NFDB
1349:You are always a winner. Sometimes you win, sometimes you make others win. ~ Sri Sri Ravi Shankar, #NFDB
1350:Your own Self-Realization is the greatest service you can render the world. ~ Sri Ramana Maharshi, #NFDB
1351:Your own Self-realization is the greatest service you can render the world. ~ Sri Ramana Maharshi, #NFDB
1352:All that you can say of the heart is that it is the very core of your being. ~ Sri Ramana Maharshi, #NFDB
1353:And, in order to possess the Truth, the plays of the lower nature must be stopped. ~ Sri Aurobindo, #NFDB
1354:And leaves its huge white stamp upon our lives.
~ Sri Aurobindo, Savitri, The Secret Knowledge,#NFDB
1355:An immutable Power has made this mutable world; ~ Sri Aurobindo, Savitri, The Vision and the Boon, #NFDB
1356:A perfect society is built upon mutual trust. Character is the source of that trust. ~ Sri Chinmoy, #NFDB
1357:As long as there is a mind, so long will there be such questions and doubts. ~ Sri Ramana Maharshi, #NFDB
1358:A thinking entity appeared in Space.
~ Sri Aurobindo, Savitri, The Kingdoms of the Little Life,#NFDB
1359:Calling the adventure of consciousness and joy
~ Sri Aurobindo, Savitri, The Symbol Dawn, [T5],#NFDB
1360:Deepen your faith in yourself.
Nothing will be able
To frighten or weaken you. ~ Sri Chinmoy,#NFDB
1361:Desire the good of all and the universe will work with you. ~ Sri Nisargadatta Maharaj - I Am That, #NFDB
1362:Disciple : The idea is that there must be Aishwarya – power of God – in an Avatar. ~ Sri Aurobindo, #NFDB
1363:Diversity lies in your imagination only. Unitary Being need not be acquired. ~ Sri Ramana Maharshi, #NFDB
1364:Everything comes right in the end. Steady determination is what is required. ~ Sri Ramana Maharshi, #NFDB
1365:Honour both spirit and form, the sentiment within as well as the symbol without. ~ Sri Ramakrishna, #NFDB
1366:Hope not to hear truth often in royal courts. ~ Sri Aurobindo, Collected Plays and Stories, Act I, #NFDB
1367:If you do the right thing, eventually you will inspire others to do the right thing. ~ Sri Chinmoy, #NFDB
1368:If you know the Self, there will be no darkness, no ignorance and no misery. ~ Sri Ramana Maharshi, #NFDB
1369:If you reject everything, what remains is the Self alone. That is real love. ~ Sri Ramana Maharshi, #NFDB
1370:If you seek the source of the mind, then alone all questions will be solved. ~ Sri Ramana Maharshi, #NFDB
1371:If you try to locate the mind, the mind vanishes and the Self alone remains. ~ Sri Ramana Maharshi, #NFDB
1372:Ignorance was a thin shade protecting light, ~ Sri Aurobindo, Savitri, The Glory and Fall of Life, #NFDB
1373:It is the East that must conquer in India’s uprising. ~ Sri Aurobindo, Karmayogin, In Either Case, #NFDB
1374:Masked the high gods act; the doer is hid by his working. ~ Sri Aurobindo, Collected Poems, Ilion, #NFDB
1375:Moksha is to know that you were not born. “Be still and know that I am God.” ~ Sri Ramana Maharshi, #NFDB
1376:Necessity fashions
All that the unseen eye has beheld. ~ Sri Aurobindo, Collected Poems, Ilion,#NFDB
1377:One must realise his Self in order to open the store of unalloyed happiness. ~ Sri Ramana Maharshi, #NFDB
1378:One must realize his Self in order to open the store of unalloyed happiness. ~ Sri Ramana Maharshi, #NFDB
1379:One must realize the Self in order to open the store of unalloyed happiness. ~ Sri Ramana Maharshi, #NFDB
1380:One who knows the secret of that LOVE finds the world full of Universal Love ~ Sri Ramana Maharshi, #NFDB
1381:Take no notice of the ego and its activities, but see only the light behind. ~ Sri Ramana Maharshi, #NFDB
1382:The body dies, but the spirit that transcends it cannot be touched by death. ~ Sri Ramana Maharshi, #NFDB
1383:The cup has to be left clean and empty for the divine liquor to be poured into it. ~ Sri Aurobindo, #NFDB
1384:The false ego is associated with objects; this ego itself is its own object. ~ Sri Ramana Maharshi, #NFDB
1385:The gnosis does not seek, it possesses. ~ Sri Aurobindo, The Synthesis Of Yoga, Vijnana or Gnosis, #NFDB
1386:The golden virgin, Usha, mother of life,
Yet virgin. ~ Sri Aurobindo, Collected Poems, Urvasie,#NFDB
1387:The past cannot bind the future. ~ Sri Aurobindo, Letters on Yoga - II, The Call and the Capacity, #NFDB
1388:There is a zero sign of the Supreme. ~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother, #NFDB
1389:There is no greater pride and glory than to be a perfect instrument of the Master. ~ Sri Aurobindo, #NFDB
1390:There is only one meditation - the rigorous refusal to harbor thoughts. ~ Sri Nisargadatta Maharaj, #NFDB
1391:The revelation or intuition arises in its own time and one must wait for it. ~ Sri Ramana Maharshi, #NFDB
1392:The zero covers an immortal face.
~ Sri Aurobindo, Savitri, The Adoration of the Divine Mother,#NFDB
1393:To work in the calm ever-widening consciousness is at once a sadhana and a siddhi. ~ Sri Aurobindo, #NFDB
1394:Uniformity is death, not life. ~ Sri Aurobindo, The Human Cycle, The Inadequacy of the State Idea, #NFDB
1395:Unless a person has annihilated the mind, he cannot gain peace and be happy. ~ Sri Ramana Maharshi, #NFDB
1396:When your intentions are very pure and clear, nature brings support to you. ~ Sri Sri Ravi Shankar, #NFDB
1397:Who can be the Master of another? The Eternal alone is the guide and the Master. ~ Sri Ramakrishna, #NFDB
1398:You do not like to suffer yourself. How can you inflict suffering on others? ~ Sri Ramana Maharshi, #NFDB
1399:Accept the world as unreal, if you are seeking the Truth and the Truth alone. ~ Sri Ramana Maharshi, #NFDB
1400:A contradiction founds the base of life. ~ Sri Aurobindo, Savitri, The Kingdoms of the Little Life, #NFDB
1401:All was a limitless sea that heaved to the moon. ~ Sri Aurobindo, Savitri, The Vision and the Boon, #NFDB
1402:And drinks experience like a strengthening wine.
~ Sri Aurobindo, Savitri, The Secret Knowledge,#NFDB
1403:As a spark proceeds from fire, individuality emanates from the Absolute Self. ~ Sri Ramana Maharshi, #NFDB
1404:Asia has always initiated, Europe completed. ~ Sri Aurobindo, Bande Mataram - II, The Asiatic Role, #NFDB
1405:Be ready to face the worst. This will leave you with stability in your mind. ~ Sri Sri Ravi Shankar, #NFDB
1406:By Light we live and to the Light we go. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal, #NFDB
1407:Descending from the head to the Heart is the beginning of spiritual sadhana. ~ Sri Ramana Maharshi, #NFDB
1408:Devotion is the key which opens the door to liberation.
~ Sri Aurobindo, Essays Divine And Human,#NFDB
1409:Each part in us desires its absolute.
~ Sri Aurobindo, Savitri, The Godheads of the Little Life,#NFDB
1410:Experience comes through many errors. ~ Sri Aurobindo, The Human Cycle, The Spiritual Aim and Life, #NFDB
1411:God is at once impersonal and personal. ~ Sri Aurobindo, Essays on the Gita, The Secret of Secrets, #NFDB
1412:God is fond of His devotees. He runs after the devotee as the cow after the calf. ~ Sri Ramakrishna, #NFDB
1413:God’s long nights are justified by dawn. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal, #NFDB
1414:I'm not a weight lifter. I'm a seeker. Weight lifting is so insignificant in my life. ~ Sri Chinmoy, #NFDB
1415:Inner happiness can only come by right living. ~ Sri Aurobindo, Essays on the Gita, Deva and Asura, #NFDB
1416:Love the world With your heart's dreams. Serve the world With your life's promises. ~ Sri Chinmoy, #NFDB
1417:Man out of Nature wakes to God’s complexities, ~ Sri Aurobindo, Collected Plays and Stories, Act I, #NFDB
1418:Man was moulded from the original brute. ~ Sri Aurobindo, Savitri, The Godheads of the Little Life, #NFDB
1419:Meditation on the Self, which is oneself, is the greatest of all meditations. ~ Sri Ramana Maharshi, #NFDB
1420:Nothing in this world is created, all is manifested. ~ Sri Aurobindo, Early Cultural Writings, Art, #NFDB
1421:Now is the time to make good use of time.
Today is the day to begin a perfect day. ~ Sri Chinmoy,#NFDB
1422:Our souls deputed selves of the Supreme. ~ Sri Aurobindo, Savitri, The Godheads of the Little Life, #NFDB
1423:Our waking thoughts the output of its dreams. ~ Sri Aurobindo, Savitri, The Descent of Night, [T5], #NFDB
1424:Pain grew a trembling undertone of bliss ~ Sri Aurobindo, Savitri, The Dream Twilight of the Ideal, #NFDB
1425:Peace is a sign of mukti—Ananda moves towards siddhi. ~ Sri Aurobindo, Letters on Yoga - II, Peace, #NFDB
1426:Peace is your natural state. It is the mind that obstructs the natural state. ~ Sri Ramana Maharshi, #NFDB
1427:Rhythm is the subtle soul of poetry. ~ Sri Aurobindo, The Future Poetry, Recent English Poetry - I, #NFDB
1428:Take no notice of the ego and its activities, but see only the light behind. ~ Sri Ramana Maharshi, #NFDB
1429:The company of saints and sages is one of the chief agents of spiritual progress. ~ Sri Ramakrishna, #NFDB
1430:The Divine is what you adore in Sri Aurobindo.
~ The Mother, Words Of The Mother I, [T2], #index,#NFDB
1431:The eye of Faith is not one with the eye of Knowledge. ~ Sri Aurobindo, Karmayogin, In Either Case, #NFDB
1432:The pure Consciousness that alone finally remains is God. This is Liberation. ~ Sri Ramana Maharshi, #NFDB
1433:There will come a time when one will have to forget all that one has learned. ~ Sri Ramana Maharshi, #NFDB
1434:The sea is not aware of its wave. Similarly the Self is not aware of its ego. ~ Sri Ramana Maharshi, #NFDB
1435:The soul attracted leaned to the Abyss:
It longed for the adventure of Ignorance ~ Sri Aurobindo,#NFDB
1436:The spiritual fullness of the being is eternity. ~ Sri Aurobindo, The Life Divine, The Divine Life, #NFDB
1437:The vanished lives of all are filled with many shames. Therefore do not judge. ~ Sri Yukteswar Giri, #NFDB
1438:This world is God fulfilled in outwardness. ~ Sri Aurobindo, Savitri, The Debate of Love and Death, #NFDB
1439:Thoughts come and go. Feelings come and go. Find out what it is that remains. ~ Sri Ramana Maharshi, #NFDB
1440:Unless one always speaks the truth, one cannot find God Who is the soul of truth. ~ Sri Ramakrishna, #NFDB
1441:Unless one always speaks the truth, one cannot find God who is the soul of truth. ~ Sri Ramakrishna, #NFDB
1442:What devours must also be devoured. ~ Sri Aurobindo, The Life Divine, Death, Desire and Incapacity, #NFDB
1443:What should I read at present?
Sri Aurobindo's books.
~ The Mother, Words Of The Mother II,#NFDB
1444:While life remains, action is unavoidable. ~ Sri Aurobindo, The Synthesis Of Yoga, The Divine Work, #NFDB
1445:You are the Self. Was there ever a time when you were not aware of that Self? ~ Sri Ramana Maharshi, #NFDB
1446:All stability is a fixed equilibrium of rhythm. ~ Sri Aurobindo, Isha Upanishad, The Isha Upanishad, #NFDB
1447:All this has been revealed to Me. I do not know much about what your books say.
~ Sri Ramakrishna,#NFDB
1448:A prayer, a master act, a king idea Can link man's strength to a transcendent Force. ~ Sri Aurobindo, #NFDB
1449:As if in a struggle of the Void to be.
~ Sri Aurobindo, Savitri, The Kingdoms of the Little Life,#NFDB
1450:Be light. Smile. Drop. Learn the tendency to drop and smile and move through. ~ Sri Sri Ravi Shankar, #NFDB
1451:Be Quiet (Silent)!
Attend to the purpose for which you came! ~ Sri Ramana Maharshi, [T5], #index,#NFDB
1452:Death fosters life that life may suckle death. ~ Sri Aurobindo, Collected Plays and Stories, Act II, #NFDB
1453:Deep in our being inhabits the voiceless invisible Teacher; ~ Sri Aurobindo, Collected Poems, Ahana, #NFDB
1454:Difference in unity is the law of the higher manifestation. ~ Sri Aurobindo[Gems from Sri Aurobindo], #NFDB
1455:Effort is the key in the relative; effortlessness is the key to the Absolute. ~ Sri Sri Ravi Shankar, #NFDB
1456:Forgetfulness of your real nature is true death; remembrance of it is rebirth. ~ Sri Ramana Maharshi, #NFDB
1457:Get rid of your ignorance which makes you think that you are other than Bliss. ~ Sri Ramana Maharshi, #NFDB
1458:Give your real being a chance to shape your life. You will not regret it. ~ Sri Nisargadatta Maharaj, #NFDB
1459:God is fond of His devotees. He runs after the devotee as the cow after the calf. ~ Sri Ramakrishna, #NFDB
1460:God provides everything for a genuine devotee, even without his making any effort. ~ Sri Ramakrishna, #NFDB
1461:He has need of darkness to perceive some light
~ Sri Aurobindo, Savitri, The Vision and the Boon,#NFDB
1462:Hold on to one thought so that others are expelled. ~ Sri Ramana Maharshi, Talks, 453, [T5], #index, #NFDB
1463:I begin by imagining
The impossible
And end by accomplishing
The impossible. ~ Sri Chinmoy,#NFDB
1464:I compete only with myself, and I try to become a better human being. This is my goal. ~ Sri Chinmoy, #NFDB
1465:Is the world so unbearable? No! What we need is only a little more love for the world. ~ Sri Chinmoy, #NFDB
1466:Knowledge is incomplete without action. ~ Sri Aurobindo, Isha Upanishad, Action and the Divine Will, #NFDB
1467:Know yourself before you seek to decide about the nature of God and the world. ~ Sri Ramana Maharshi, #NFDB
1468:Living in Krishna, even enmity becomes a play of love and the wrestling of brothers. ~ Sri Aurobindo, #NFDB
1469:Look within. See the Self! There will be an end of the world and its miseries. ~ Sri Ramana Maharshi, #NFDB
1470:Material Nature is not ethical. ~ Sri Aurobindo, The Life Divine, Delight of Existence, The Problem, #NFDB
1471:Material wealth does not equate to success. Equanimity and peace of mind does ~ Sri Sri Ravi Shankar, #NFDB
1472:Meditate incessantly upon the Self and obtain the Supreme Bliss of Liberation. ~ Sri Ramana Maharshi, #NFDB
1473:O my mind,Make your speech egoless.Then everyoneWill appreciate, admire and adore you. ~ Sri Chinmoy, #NFDB
1474:Once we have this inner peace, world peace can be achieved in the twinkling of an eye. ~ Sri Chinmoy, #NFDB
1475:One who loves God finds the object of his love everywhere.
~ Sri Aurobindo, The Life Divine, [T4],#NFDB
1476:or as Sayana interprets it, "by sacrifice lasting for a year". ~ Sri AurobindoThe Secret of the Veda, #NFDB
1477:Please pray with me for everyone in Sri Lanka and the Philippines as I begin my trip. ~ Pope Francis, #NFDB
1478:Quality and quantity differ, the self is equal. ~ Sri Aurobindo, The Life Divine, The Pure Existent, #NFDB
1479:Sadly, human beings were no different. They too lived and died in cages of their own making. ~ Sri M, #NFDB
1480:Self-awareness never decays. It is unrelated to anything. It is Self-luminous. ~ Sri Ramana Maharshi, #NFDB
1481:Self-enquiry is really possible only through intense introversion of the mind. ~ Sri Ramana Maharshi, #NFDB
1482:Sri Aurobindo is always present. Be sincere and faithful, this is the first condition. * ~ Anonymous, #NFDB
1483:Take no notice of the ego and its activities but see only the light behind it. ~ Sri Ramana Maharshi, #NFDB
1484:The company of saints and sages is one of the chief agents of spiritual progress. ~ Sri Ramakrishna, #NFDB
1485:The intellectual ages sing less easily. ~ Sri Aurobindo, The Future Poetry, The Form and the Spirit, #NFDB
1486:The perfect man is a divine child! ~ Sri Aurobindo, Essays in Philosophy and Yoga, Heraclitus - VII, #NFDB
1487:There is no inside or outside for the Self. . . The Self is pure and absolute. ~ Sri Ramana Maharshi, #NFDB
1488:There is nothing for you to take away from this world. You have come to give. ~ Sri Sri Ravi Shankar, #NFDB
1489:There is nothing to be learnt, discussed and concluded. Everyone knows 'I am.' ~ Sri Ramana Maharshi, #NFDB
1490:There will be no end to doubt until one gets established in the supreme state. ~ Sri Ramana Maharshi, #NFDB
1491:The Self is not limited; it is the mind which produces a form that is limited. ~ Sri Ramana Maharshi, #NFDB
1492:The simple approach means trust. ~ Sri Aurobindo, Letters on Yoga - II, Bhakti Yoga and Vaishnavism, #NFDB
1493:' . . . the supreme Mage, the divine Magician, . . .' [the Lord]
~ Sri Aurobindo, The Life Divine,#NFDB
1494:This world is a vast unbroken totality, a deep solidarity joins its contrary powers. ~ Sri Aurobindo, #NFDB
1495:Thought the great-winged wanderer paraclete ~ Sri Aurobindo, Collected Poems, Thought the Paraclete, #NFDB
1496:To doubt the experience is to discourage it. Let it be developed, see what is in it. ~ Sri Aurobindo, #NFDB
1497:To our gaze God’s light is a darkness, His plan is a chaos. ~ Sri Aurobindo, Collected Poems, Ilion, #NFDB
1498:Transform reason into ordered intuition; let all thyself be light. This is thy goal. ~ Sri Aurobindo, #NFDB
1499:True humanity lies not in returning violence for violence, but in forgiveness. ~ Sri Ramana Maharshi, #NFDB
1500:Truth is the secret of life and power. ~ Sri Aurobindo, The Human Cycle, Civilisation and Barbarism, #NFDB
1458 Integral Yoga
67 Yoga
9 Education
8 Poetry
4 Philosophy
3 Hinduism
2 Occultism
1 Psychology
1 Mythology
1127 The Mother
735 Satprem
192 Nolini Kanta Gupta
130 Sri Aurobindo
56 Sri Ramakrishna
33 A B Purani
15 Nirodbaran
11 George Van Vrekhem
9 Swami Krishnananda
8 Sri Ramana Maharshi
3 Vyasa
3 Swami Sivananda Saraswati
3 Aldous Huxley
2 Mahendranath Gupta
2 Ken Wilber
120 On Thoughts And Aphorisms
76 Agenda Vol 01
67 Agenda Vol 03
65 Prayers And Meditations
63 Agenda Vol 08
63 Agenda Vol 02
57 Questions And Answers 1957-1958
56 Agenda Vol 10
55 The Gospel of Sri Ramakrishna
55 Agenda Vol 04
54 Agenda Vol 13
52 Agenda Vol 09
48 Questions And Answers 1956
47 Agenda Vol 06
45 Agenda Vol 11
43 Agenda Vol 07
43 Agenda Vol 05
41 Agenda Vol 12
37 Collected Works of Nolini Kanta Gupta - Vol 04
36 Collected Works of Nolini Kanta Gupta - Vol 07
33 Evening Talks With Sri Aurobindo
33 Collected Works of Nolini Kanta Gupta - Vol 03
30 Questions And Answers 1954
27 Questions And Answers 1955
27 Questions And Answers 1950-1951
26 Record of Yoga
25 Collected Works of Nolini Kanta Gupta - Vol 05
21 Collected Works of Nolini Kanta Gupta - Vol 02
18 Sri Aurobindo or the Adventure of Consciousness
16 Letters On Yoga II
15 Twelve Years With Sri Aurobindo
15 Questions And Answers 1953
14 Some Answers From The Mother
14 Letters On Yoga IV
14 Collected Works of Nolini Kanta Gupta - Vol 08
13 Collected Works of Nolini Kanta Gupta - Vol 06
12 Talks
12 On the Way to Supermanhood
12 Collected Works of Nolini Kanta Gupta - Vol 01
11 Preparing for the Miraculous
9 The Study and Practice of Yoga
9 On Education
9 Letters On Yoga I
8 Words Of The Mother II
6 Words Of The Mother I
6 The Synthesis Of Yoga
6 The Mother With Letters On The Mother
6 Questions And Answers 1929-1931
6 Essays In Philosophy And Yoga
5 Words Of The Mother III
5 Letters On Poetry And Art
5 Essays Divine And Human
5 Collected Poems
3 Vishnu Purana
3 The Perennial Philosophy
3 Letters On Yoga III
3 Hymns to the Mystic Fire
3 Agenda Vol 1
2 Vedic and Philological Studies
2 The Secret Of The Veda
2 The Secret Doctrine
2 Talks With Sri Aurobindo
2 Sex Ecology Spirituality
2 Isha Upanishad
2 Amrita Gita
00.00 - Publishers Note A, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
The present volume consists of the first seven parts of the book The Yoga of Sri Aurobindo which has run into twelve parts, as it stands now; of these twelve, parts five to nine are based upon talks of the Mother (given by Her to the children of the Ashram). In this volume the later parts of the Talks (8 and 9) could not be included: they are to wait for a subsequent volume. The talks, originally in French, were spread over a number of years, ending in about 1960. We are pleased to note that the Government of India have given us a grant to meet the cost of publication of this volume.
13 January 1972
--
Sri Aurobindo
***
00.00 - Publishers Note B, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
The present volume consists of five parts of the book Yoga of Sri Aurobindo which has now run into twelve parts. Of these five parts, eight and nine are based on talks of the Mother given by Her, in French, to the children of the Ashram.
We are pleased to note that the Government of India have given us a grant to meet the cost of publication of this volume.
00.00 - Publishers Note, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
We have pleasure in presenting the Second Volume of the Collected Works of Sri Nolini Kanta Gupta. The six books in this volume were originally published separately. The Essays are mainly concerned with Mysticism and Poetry.
We are happy to note that the Government of India have given to our Centre of Education a grant to meet the cost of publication of this volume.
0 0.01 - Introduction, #Agenda Vol 1, #The Mother, #Integral Yoga
'spiritual life': it was all so comfortable, for we had a supreme 'symbol' of it right there. She let us do as we pleased, She even opened up all kinds of little heavens in us, along with a few hells, since they go together. She even opened the door in us to a certain 'liberation,' which in the end was as soporific as eternity - but there was nowhere to get out: it WAS eternity. We were trapped on all sides. There was nothing left but these 4m2 of skin, the last refuge, that which we wanted to flee by way of above or below, by way of Guiana or the Himalayas. She was waiting for us just there, at the end of our spiritual or not so spiritual pirouettes. Matter was her concern. It took us seven years to understand that She was beginning there, 'where the other yogas leave off,' as Sri Aurobindo had already said twenty-five years earlier. It was necessary to have covered all the paths of the Spirit and all those of Matter, or in any case a large number geographically, before discovering, or even simply understanding, that 'something else' was really Something Else. It was not an improved
Spirit nor even an improved Matter, but ... it could be called 'nothing,' so contrary was it to all we know. For the caterpillar, a butterfly is nothing, it is not even visible and has nothing in common with caterpillar heavens nor even caterpillar matter. So there we were, trapped in an impossible adventure. One does not return from there: one must cross the bridge to the other side. Then one day in that seventh year, while we still believed in liberations and the collected Upanishads, highlighted with a few glorious visions to relieve the commonplace (which remained appallingly commonplace), while we were still considering 'the Mother of the Ashram' rather like some spiritual super-director (endowed, albeit, with a disarming yet ever so provocative smile, as though
--
Where, then, was 'the Mother of the Ashram' in all this? What is even 'the Ashram,' if not a spiritual museum of the resistances to Something Else. They were always - and still today - reciting their catechism beneath a little flag: they are the owners of the new truth. But the new truth is laughing in their faces and leaving them high and dry at the edge of their little stagnant pond. They are under the illusion that Mother and Sri Aurobindo, twenty-seven or four years after their respective departures, could keep on repeating themselves - but then they would not be Mother and
Sri Aurobindo! They would be fossils. The truth is always on the move. It is with those who dare, who have courage, and above all the courage to shatter all the effigies, to de-mystify, and to go
--
Day after day, for seventeen years, She sat with us to tell us of her impossible odyssey. Ah, how well we now understand why She needed such an 'outlaw' and an incorrigible heretic like us to comprehend a little bit of her impossible odyssey into 'nothing.' And how well we now understand her infinite patience with us, despite all our revolts, which ultimately were only the revolts of the old species against itself. The final revolt. 'It is not a revolt against the British government which any one can easily do. It is, in fact, a revolt against the whole universal Nature!' Sri Aurobindo had proclaimed fifty years earlier. She listened to our grievances, we went away and we returned. We wanted no more of it and we wanted still more. It was infernal and sublime, impossible and the sole possibility in this old, asphyxiating world. It was the only place one could go to in this barbedwired, mechanized world, where Cincinnati is just as crowded and polluted as Hong Kong. The new species is the last free place in the general Prison. It is the last hope for the earth. How we listened to her little faltering voice that seemed to return from afar, afar, after having crossed spaces and seas of the mind to let its little drops of pure, crystalline words fall upon us, words that make you see. We listened to the future, we touched the other thing. It was incomprehensible and yet filled with another comprehension. It eluded us on all sides, and yet it was dazzlingly obvious. The 'other species' was really radically other, and yet it was vibrating within, absolutely recognizable, as if it were THAT we had been seeking from age to age, THAT we had been invoking through all our illuminations, one after another, in Thebes as in Eleusis as everywhere we have toiled and grieved in the skin of a man. It was for THAT we were here, for that supreme Possible in the skin of a man at last. And then her voice grew more and more frail, her breath began gasping as though She had to traverse greater and greater distances to meet us. She was so alone to beat against the walls of the old prison. Many claws were out all around. Oh, we would so quickly have cut ourself free from all this fiasco to fly away with Her into the world's future. She was so tiny, stooped over, as if crushed beneath the 'spiritual' burden that all the old surrounding species kept heaping upon her. They didn't believe, no. For them, She was ninety-five years old + so many days. Can someone become a new species all alone? They even grumbled at Her: they had had enough of this unbearable Ray that was bringing their sordid affairs into the daylight. The Ashram was slowly closing over Her. The old world wanted to make a new, golden little Church, nice and quiet. No, no one wanted TO
BECOME. To worship was so much easier. And then they bury you, solemnly, and the matter is settled - the case is closed: now, no one need bother any more except to print some photographic haloes for the pilgrims to this brisk little business. But they are mistaken. The real business will take place without them, the new species will fly up in their faces - it is already flying in the face of the earth, despite all its isms in black and white; it is exploding through all the pores of this battered old earth, which has had enough of shams - whether illusory little heavens or barbarous little machines.
00.01 - The Mother on Savitri, #Sweet Mother - Harmonies of Light, #unset, #Zen
On the 18th January 1960; when a young sadhak met the Mother for a personal interview, She said to him: "I shall give you something special; be prepared." The next day, when he again met Her, She spoke in French first about how to kindle the psychic Flame and then in this connection started speaking about Sri Aurobindo`s great epic Savitri and continued to speak at length.
The sadhak, after returning from the Mother, wanted to note down immediately what She had said, but he could not do so because he felt a great hesitation due to his sense of incapacity to transcribe exactly the Mother`s own words.
--
You know, before writing Savitri Sri Aurobindo said to me, *I am impelled to launch on a new adventure; I was hesitant in the beginning, but now I am decided. Still, I do not know how far I shall succeed. I pray for help.* And you know what it was? It was - before beginning, I warn you in advance - it was His way of speaking, so full of divine humility and modesty. He never... *asserted Himself*. And the day He actually began it, He told me: *I have launched myself in a rudderless boat upon the vastness of the Infinite.* And once having started, He wrote page after page without intermission, as though it were a thing already complete up there and He had only to transcribe it in ink down here on these pages.
In truth, the entire form of Savitri has descended "en masse" from the highest region and Sri Aurobindo with His genius only arranged the lines - in a superb and magnificent style. Sometimes entire lines were revealed and He has left them intact; He worked hard, untiringly, so that the inspiration could come from the highest possible summit. And what a work He has created! Yes, it is a true creation in itself. It is an unequalled work. Everything is there, and it is put in such a simple, such a clear form; verses perfectly harmonious, limpid and eternally true. My child, I have read so many things, but I have never come across anything which could be compared with Savitri. I have studied the best works in Greek, Latin, English and of course French literature, also in German and all the great creations of the West and the East, including the great epics; but I repeat it, I have not found anywhere anything comparable with Savitri. All these literary works seems to me empty, flat, hollow, without any deep reality - apart from a few rare exceptions, and these too represent only a small fraction of what Savitri is. What grandeur, what amplitude, what reality: it is something immortal and eternal He has created. I tell you once again there is nothing like in it the whole world. Even if one puts aside the vision of the reality, that is, the essential substance which is the heart of the inspiration, and considers only the lines in themselves, one will find them unique, of the highest classical kind. What He has created is something man cannot imagine. For, everything is there, everything.
It may then be said that Savitri is a revelation, it is a meditation, it is a quest of the Infinite, the Eternal. If it is read with this aspiration for Immortality, the reading itself will serve as a guide to Immortality. To read Savitri is indeed to practice Yoga, spiritual concentration; one can find there all that is needed to realise the Divine. Each step of Yoga is noted here, including the secret of all other Yogas. Surely, if one sincerely follows what is revealed here in each line one will reach finally the transformation of the Supramental Yoga. It is truly the infallible guide who never abandons you; its support is always there for him who wants to follow the path. Each verse of Savitri is like a revealed Mantra which surpasses all that man possessed by way of knowledge, and I repeat this, the words are expressed and arranged in such a way that the sonority of the rhythm leads you to the origin of sound, which is OM.
My child, yes, everything is there: mysticism, occultism, philosophy, the history of evolution, the history of man, of the gods, of creation, of Nature. How the universe was created, why, for what purpose, what destiny - all is there. You can find all the answers to all your questions there. Everything is explained, even the future of man and of the evolution, all that nobody yet knows. He has described it all in beautiful and clear words so that spiritual adventurers who wish to solve the mysteries of the world may understand it more easily. But this mystery is well hidden behind the words and lines and one must rise to the required level of true consciousness to discover it. All prophesies, all that is going to come is presented with the precise and wonderful clarity. Sri Aurobindo gives you here the key to find the Truth, to discover the Consciousness, to solve the problem of what the universe is. He has also indicated how to open the door of the Inconscience so that the light may penetrate there and transform it. He has shown the path, the way to liberate oneself from the ignorance and climb up to the superconscience; each stage, each plane of consciousness, how they can be scaled, how one can cross even the barrier of death and attain immortality. You will find the whole journey in detail, and as you go forward you can discover things altogether unknown to man. That is Savitri and much more yet. It is a real experience - reading Savitri. All the secrets that man possessed, He has revealed, - as well as all that awaits him in the future; all this is found in the depth of Savitri. But one must have the knowledge to discover it all, the experience of the planes of consciousness, the experience of the Supermind, even the experience of the conquest of Death. He has noted all the stages, marked each step in order to advance integrally in the integral Yoga.
All this is His own experience, and what is most surprising is that it is my own experience also. It is my sadhana which He has worked out. Each object, each event, each realisation, all the descriptions, even the colours are exactly what I saw and the words, phrases are also exactly what I heard. And all this before having read the book. I read Savitri many times afterwards, but earlier, when He was writing He used to read it to me. Every morning I used to hear Him read Savitri. During the night He would write and in the morning read it to me. And I observed something curious, that day after day the experiences He read out to me in the morning were those I had had the previous night, word by word. Yes, all the descriptions, the colours, the pictures I had seen, the words I had heard, all, all, I heard it all, put by Him into poetry, into miraculous poetry. Yes, they were exactly my experiences of the previous night which He read out to me the following morning. And it was not just one day by chance, but for days and days together. And every time I used to compare what He said with my previous experiences and they were always the same. I repeat, it was not that I had told Him my experiences and that He had noted them down afterwards, no, He knew already what I had seen. It is my experiences He has presented at length and they were His experiences also. It is, moreover, the picture of Our joint adventure into the unknown or rather into the Supermind.
--
My child, every day you are going to read Savitri; read properly, with the right attitude, concentrating a little before opening the pages and trying to keep the mind as empty as possible, absolutely without a thought. The direct road is through the heart. I tell you, if you try to really concentrate with this aspiration you can light the flame, the psychic flame, the flame of purification in a very short time, perhaps in a few days. What you cannot do normally, you can do with the help of Savitri. Try and you will see how very different it is, how new, if you read with this attitude, with this something at the back of your consciousness; as though it were an offering to Sri Aurobindo. You know it is charged, fully charged with consciousness; as if Savitri were a being, a real guide. I tell you, whoever, wanting to practice Yoga, tries sincerely and feels the necessity for it, will be able to climb with the help of Savitri to the highest rung of the ladder of Yoga, will be able to find the secret that Savitri represents. And this without the help of a Guru. And he will be able to practice it anywhere. For him Savitri alone will be the guide, for all that he needs he will find Savitri. If he remains very quiet when before a difficulty, or when he does not know where to turn to go forward and how to overcome obstacles, for all these hesitations and incertitudes which overwhelm us at every moment, he will have the necessary indications, and the necessary concrete help. If he remains very calm, open, if he aspires sincerely, always he will be as if lead by the hand. If he has faith, the will to give himself and essential sincerity he will reach the final goal.
Indeed, Savitri is something concrete, living, it is all replete, packed with consciousness, it is the supreme knowledge above all human philosophies and religions. It is the spiritual path, it is Yoga, Tapasya, Sadhana, everything, in its single body. Savitri has an extraordinary power, it gives out vibrations for him who can receive them, the true vibrations of each stage of consciousness. It is incomparable, it is truth in its plenitude, the Truth Sri Aurobindo brought down on the earth. My child, one must try to find the secret that Savitri represents, the prophetic message Sri Aurobindo reveals there for us. This is the work before you, it is hard but it is worth the trouble. - 5 November 1967
~ The Mother Sweet Mother The Mother to Mona Sarkar, [T0]
0 0.02 - Topographical Note, #Agenda Vol 1, #The Mother, #Integral Yoga
From the time of Sri Aurobindo's departure (1950) until 1957, we have only a few notes and fragments or rare statements noted from memory. These are the only landmarks of this period, along with Mother's Questions and Answers from her talks at the Ashram Playground. A few of these conversations have been reproduced here insofar as they mark stages of the Supramental
Action.
--
From 1960, the Agenda took its final shape arid grew for thirteen years, until May 1973, filling thirteen volumes in all (some six thousand pages), with a change of setting in March 1962 at the time of the Great Turning in Mother's yoga when She permanently retired to her room upstairs, as had Sri Aurobindo in 1926. The interviews then took place high up in this large room carpeted in golden wool, like a ship's stateroom, amidst the rustling of the Copper Pod tree and the cawing of crows. Mother would sit in a low rosewood chair, her face turned towards Sri Aurobindo's tomb, as though She were wearing down the distance separating that world from our own. Her voice had become like that of a child, one could hear her laughter. She always laughed, this Mother. And then her long silences. Until the day the disciples closed her door on us. It was May 19, 1973. We did not want to believe it. She was alone, just as we were suddenly alone. Slowly, painfully, we had to discover the why of this rupture. We understood nothing of the jealousies of the old species, we did not yet realize that they were becoming the 'owners' of Mother - of the Ashram, of Auroville, of
Sri Aurobindo, of everything - and that the new world was going to be denatured into a new
0 0.03 - 1951-1957. Notes and Fragments, #Agenda Vol 1, #The Mother, #Integral Yoga
(Note written by hand two months after Sri Aurobindo's departure)
The lack of the earth's receptivity and the behavior of Sri Aurobindo's disciples 1 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.
00.05 - A Vedic Conception of the Poet, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
The Beautiful in the Upanishads Sri Aurobindo: The Age of Sri Aurobindo
Other Authors Nolini Kanta Gupta A Vedic Conception of the Poet
--
The Secret of the Veda, by Sri Aurobindo
Rig Veda, III. 38. 1.
--
The Beautiful in the Upanishads Sri Aurobindo: The Age of Sri Aurobindo
0.00a - Participants in the Evening Talks, #Evening Talks With Sri Aurobindo, #unset, #Zen
Tirupati Sris Goswami
K. Rajangam
--
Champaklal Dr. Srinivasa Rao
Satyendra Thakore Dr. Savoor
0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
About his parents Sri Ramakrishna once said: "My mother was the personification of rectitude and gentleness. She did not know much about the ways of the world; innocent of the art of concealment, she would say what was in her mind. People loved her for her open-heartedness. My father, an orthodox brahmin, never accepted gifts from the sudras. He spent much of his time in worship and meditation, and in repeating God's name and chanting His glories. Whenever in his daily prayers he invoked the Goddess Gayatri, his chest flushed and tears rolled down his cheeks. He spent his leisure hours making garlands for the Family Deity, Raghuvir."
Khudiram Chattopadhyaya and Chandra Devi, the parents of Sri Ramakrishna, were married in 1799. At that time Khudiram was living in his ancestral village of Dereypore, not far from Kamarpukur. Their first son, Ramkumar, was born in 1805, and their first daughter, Katyayani, in 1810. In 1814 Khudiram was ordered by his landlord to bear false witness in court against a neighbour. When he refused to do so, the landlord brought a false case against him and deprived him of his ancestral property. Thus dispossessed, he arrived, at the invitation of another landlord, in the quiet village of Kamarpukur, where he was given a dwelling and about an acre of fertile land. The crops from this little property were enough to meet his family's simple needs. Here he lived in simplicity, dignity, and contentment.
Ten years after his coming to Kamarpukur, Khudiram made a pilgrimage on foot to Rameswar, at the southern extremity of India. Two years later was born his second son, whom he named Rameswar. Again in 1835, at the age of sixty, he made a pilgrimage, this time to Gaya. Here, from ancient times, Hindus have come from the four corners of India to discharge their duties to their departed ancestors by offering them food and drink at the sacred footprint of the Lord Vishnu. At this holy place Khudiram had a dream in which the Lord Vishnu promised to he born as his son. And Chandra Devi, too, in front of the Siva temple at Kamarpukur, had a vision indicating the birth of a divine child. Upon his return the husband found that she had conceived.
--
Gadadhar was on the threshold of youth. He had become the pet of the women of the village. They loved to hear him talk, sing, or recite from the holy books. They enjoyed his knack of imitating voices. Their woman's instinct recognized the innate purity and guilelessness of this boy of clear skin, flowing hair, beaming eyes, smiling face, and inexhaustible fun. The pious elderly women looked upon him as Gopala, the Baby Krishna, and the younger ones saw in him the youthful Krishna of Vrindavan. He himself so idealized the love of the gopis for Krishna that he sometimes yearned to be born as a woman, if he must be born again, in order to be able to love Sri Krishna with all his heart and soul.
--- COMING TO CALCUTTA
--
corners of the temple compound are two nahabats, or music towers, from which music flows at different times of day, especially at sunup, noon, and sundown, when the worship is performed in the temples. Three sides of the paved courtyard — all except the west — are lined with rooms set apart for kitchens, store-rooms, dining-rooms, and quarters for the temple staff and guests. The chamber in the northwest angle, just beyond the last of the Siva temples, is of special interest to us; for here Sri Ramakrishna was to spend a considerable part of his life. To the west of this chamber is a semicircular porch overlooking the river. In front of the porch runs a foot-path, north and south, and beyond the path is a large garden and, below the garden, the Ganges. The orchard to the north of the buildings contains the Panchavati, the banyan, and the bel-tree, associated with Sri Ramakrishna's spiritual practices. Outside and to the north of the temple compound proper is the kuthi, or bungalow, used by members of Rani Rasmani's family visiting the garden. And north of the temple garden, separated from it by a high wall, is a powder-magazine belonging to the British Government.
--- SIVA
--
Sri Ramakrishna — henceforth we shall call Gadadhar by this familiar name —1 came to the temple garden with his elder brother Ramkumar, who was appointed priest of the Kali temple. Sri Ramakrishna did not at first approve of Ramkumar's working for the sudra Rasmani. The example of their orthodox father was still fresh in Sri Ramakrishna's mind. He objected also to the eating of the cooked offerings of the temple, since, according to orthodox Hindu custom, such food can be offered to the Deity only in the house of a brahmin. But the holy atmosphere of the temple grounds, the solitude of the surrounding wood, the loving care of his brother, the respect shown him by Rani Rasmani and Mathur Babu, the living presence of the Goddess Kali in the temple, and; above all, the proximity of the sacred Ganges, which Sri Ramakrishna always held in the highest respect, gradually overcame his disapproval, and he began to feel at home.
Within a very short time Sri Ramakrishna attracted the notice of Mathur Babu, who was impressed by the young man's religious fervour and wanted him to participate in the worship in the Kali temple. But Sri Ramakrishna loved his freedom and was indifferent to any worldly career. The profession of the priesthood in a temple founded by a rich woman did not appeal to his mind. Further, he hesitated to take upon himself the responsibility for the ornaments and jewelry of the temple. Mathur had to wait for a suitable occasion.
At this time there came to Dakshineswar a youth of sixteen, destined to play an important role in Sri Ramakrishna's life. Hriday, a distant nephew2 of Sri Ramakrishna, hailed from Sihore, a village not far from Kamarpukur, and had been his boyhood friend. Clever, exceptionally energetic, and endowed with great presence of mind, he moved, as will be seen later, like a shadow about his uncle and was always ready to help him, even at the sacrifice of his personal comfort. He was destined to be a mute witness of many of the spiritual experiences of Sri Ramakrishna and the caretaker of his body during the stormy days of his spiritual practice. Hriday came to Dakshineswar in search of a job, and Sri Ramakrishna was glad to see him.
Unable to resist the persuasion of Mathur Babu, Sri Ramakrishna at last entered the temple service, on condition that Hriday should be asked to assist him. His first duty was to dress and decorate the image of Kali.
One day the priest of the Radhakanta temple accidentally dropped the image of Krishna on the floor, breaking one of its legs. The pundits advised the Rani to install a new image, since the worship of an image with a broken limb was against the scriptural injunctions. But the Rani was fond of the image, and she asked Sri Ramakrishna's opinion. In an abstracted mood, he said: "This solution is ridiculous. If a son-in-law of the Rani broke his leg, would she discard him and put another in his place? Wouldn't she rather arrange for his treatment? Why should she not do the same thing in this case too? Let the image be repaired and worshipped as before." It was a simple, straightforward solution and was accepted by the Rani. Sri Ramakrishna himself mended the break. The priest was dismissed for his carelessness, and at Mathur Babu's earnest request Sri Ramakrishna accepted the office of priest in the Radhakanta temple.
^No definite information is available as to the origin of this name. Most probably it was given by Mathur Babu, as Ramlal, Sri Ramakrishna's nephew, has said, quoting the authority of his uncle himself.
^Hriday's mother was the daughter of Sri Ramakrishna's aunt (Khudiram's sister). Such a degree of relationship is termed in Bengal that of a "distant nephew".
--- Sri RAMAKRISHNA AS A PRIEST
Born in an orthodox brahmin family, Sri Ramakrishna knew the formalities of worship, its rites and rituals. The innumerable gods and goddesses of the Hindu religion are the human aspects of the indescribable and incomprehensible Spirit, as conceived by the finite human mind. They understand and appreciate human love and emotion, help men to realize their secular and spiritual ideals, and ultimately enable men to attain liberation from the miseries of phenomenal life. The Source of light, intelligence, wisdom, and strength is the One alone from whom comes the fulfilment of desire. Yet, as long as a man is bound by his human limitations, he cannot but worship God through human forms. He must use human symbols. Therefore Hinduism asks the devotees to look on God as the ideal father, the ideal mother, the ideal husband, the ideal son, or the ideal friend. But the name ultimately leads to the Nameless, the form to the Formless, the word to the Silence, the emotion to the serene realization of Peace in Existence-Knowledge-Bliss Absolute. The gods gradually merge in the one God. But until that realization is achieved, the devotee cannot dissociate human factors from his worship. Therefore the Deity is bathed and clothed and decked with ornaments. He is fed and put to sleep. He is propitiated with hymns, songs, and prayers. And there are appropriate rites connected with all these functions. For instance, to secure for himself external purity, the priest bathes himself in holy water and puts on a holy cloth. He purifies the mind and the sense-organs by appropriate meditations. He fortifies the place of worship against evil forces by drawing around it circles of fire and water. He awakens the different spiritual centres of the body and invokes the Supreme Spirit in his heart. Then he transfers the Supreme Spirit to the image before him and worships the image, regarding it no longer as clay or stone, but as the embodiment of Spirit, throbbing with Life and Consciousness. After the worship the Supreme Spirit is recalled from the image to Its true sanctuary, the heart of the priest. The real devotee knows the absurdity of worshipping the Transcendental Reality with material articles — clothing That which pervades the whole universe and the beyond, putting on a pedestal That which cannot be limited by space, feeding That which is disembodied and incorporeal, singing before That whose glory the music of the spheres tries vainly to proclaim. But through these rites the devotee aspires to go ultimately beyond rites and rituals, forms and names, words and praise, and to realize God as the All-pervading Consciousness.
Hindu priests are thoroughly acquainted with the rites of worship, but few of them are aware of their underlying significance. They move their hands and limbs mechanically, in obedience to the letter of the scriptures, and repeat the holy mantras like parrots. But from the very beginning the inner meaning of these rites was revealed to Sri Ramakrishna. As he sat facing the image, a strange transformation came over his mind. While going through the prescribed ceremonies, he would actually find himself encircled by a wall of fire protecting him and the place of worship from unspiritual vibrations, or he would feel the rising of the mystic Kundalini through the different centres of the body. The glow on his face, his deep absorption, and the intense atmosphere of the temple impressed everyone who saw him worship the Deity.
Ramkumar wanted Sri Ramakrishna to learn the intricate rituals of the worship of Kali. To become a priest of Kali one must undergo a special form of initiation from a qualified guru, and for Sri Ramakrishna a suitable brahmin was found. But no sooner did the brahmin speak the holy word in his ear than Sri Ramakrishna, overwhelmed with emotion, uttered a loud cry and plunged into deep concentration.
Mathur begged Sri Ramakrishna to take charge of the worship in the Kali temple. The young priest pleaded his incompetence and his ignorance of the scriptures. Mathur insisted that devotion and sincerity would more than compensate for any lack of formal knowledge and make the Divine Mother manifest Herself through the image. In the end, Sri Ramakrishna had to yield to Mathur's request. He became the priest of Kali.
In 1856 Ramkumar breathed his last. Sri Ramakrishna had already witnessed more than one death in the family. He had come to realize how impermanent is life on earth. The more he was convinced of the transitory nature of worldly things, the more eager he became to realize God, the Fountain of Immortality.
--- THE FIRST VISION OF KALI
And, indeed, he soon discovered what a strange Goddess he had chosen to serve. He became gradually enmeshed in the web of Her all-pervading presence. To the ignorant She is, to be sure, the image of destruction; but he found in Her the benign, all-loving Mother. Her neck is encircled with a garland of heads, and Her waist with a girdle of human arms, and two of Her hands hold weapons of death, and Her eyes dart a glance of fire; but, strangely enough, Ramakrishna felt in Her breath the soothing touch of tender love and saw in Her the Seed of Immortality. She stands on the bosom of Her Consort, Siva; it is because She is the Sakti, the Power, inseparable from the Absolute. She is surrounded by jackals and other unholy creatures, the denizens of the cremation ground. But is not the Ultimate Reality above holiness and unholiness? She appears to be reeling under the spell of wine. But who would create this mad world unless under the influence of a divine drunkenness? She is the highest symbol of all the forces of nature, the synthesis of their antinomies, the Ultimate Divine in the form of woman. She now became to Sri Ramakrishna the only Reality, and the world became an unsubstantial shadow. Into Her worship he poured his soul. Before him She stood as the transparent portal to the shrine of Ineffable Reality.
The worship in the temple intensified Sri Ramakrishna's yearning for a living vision of the Mother of the Universe. He began to spend in meditation the time not actually employed in the temple service; and for this purpose he selected an extremely solitary place. A deep jungle, thick with underbrush and prickly plants, lay to the north of the temples. Used at one time as a burial ground, it was shunned by people even during the day-time for fear of ghosts. There Sri Ramakrishna began to spend the whole night in meditation, returning to his room only in the morning with eyes swollen as though from much weeping. While meditating, he would lay aside his cloth and his brahminical thread. Explaining this strange conduct, he once said to Hriday: "Don't you know that when one thinks of God one should be freed from all ties? From our very birth we have the eight fetters of hatred, shame, lineage, pride of good conduct, fear, secretiveness, caste, and grief. The sacred thread reminds me that I am a brahmin and therefore superior to all. When calling on the Mother one has to set aside all such ideas." Hriday thought his uncle was becoming insane.
As his love for God deepened, he began either to forget or to drop the formalities of worship. Sitting before the image, he would spend hours singing the devotional songs of great devotees of the Mother, such as Kamalakanta and Ramprasad. Those rhapsodical songs, describing the direct vision of God, only intensified Sri Ramakrishna's longing. He felt the pangs of a child separated from its mother. Sometimes, in agony, he would rub his face against the ground and weep so bitterly that people, thinking he had lost his earthly mother, would sympathize with him in his grief. Sometimes, in moments of scepticism, he would cry: "Art Thou true, Mother, or is it all fiction — mere poetry without any reality? If Thou dost exist, why do I not see Thee? Is religion a mere fantasy and art Thou only a figment of man's imagination?" Sometimes he would sit on the prayer carpet for two hours like an inert object. He began to behave in an abnormal manner
, most of the time unconscious of the world. He almost gave up food; and sleep left him altogether.
--
It is said that samadhi, or trance, no more than opens the portal of the spiritual realm. Sri Ramakrishna felt an unquenchable desire to enjoy God in various ways. For his meditation he built a place in the northern wooded section of the temple garden. With Hriday's help he planted there five sacred trees. The spot, known as the Panchavati, became the scene of many of his visions.
As his spiritual mood deepened he more and more felt himself to be a child of the Divine Mother. He learnt to surrender himself completely to Her will and let Her direct him.
--
On a certain occasion Mathur Babu stealthily entered the temple to watch the worship. He was profoundly moved by the young priest's devotion and sincerity. He realized that Sri Ramakrishna had transformed the stone image into the living Goddess.
Sri Ramakrishna one day fed a cat with the food that was to be offered to Kali. This was too much for the manager of the temple garden, who considered himself responsible for the proper conduct of the worship. He reported Sri Ramakrishna's insane behaviour to Mathur Babu.
Sri Ramakrishna has described the incident: "The Divine Mother revealed to me in the Kali temple that it was She who had become everything. She showed me that everything was full of Consciousness. The image was Consciousness, the altar was Consciousness, the water-vessels were Consciousness, the door-sill was Consciousness, the marble floor was Consciousness — all was Consciousness. I found everything inside the room soaked, as it were, in Bliss — the Bliss of God. I saw a wicked man in front of the Kali temple; but in him also I saw the power of the Divine Mother vibrating. That was why I fed a cat with the food that was to be offered to the Divine Mother. I clearly perceived that all this was the Divine Mother — even the cat. The manager of the temple garden wrote to Mathur Babu saying that I was feeding the cat with the offering intended for the Divine Mother. But Mathur Babu had insight into the state of my mind. He wrote back to the manager: 'Let him do whatever he likes. You must not say anything to him.'"
One of the painful ailments from which Sri Ramakrishna suffered at this time was a burning sensation in his body, and he was cured by a strange vision. During worship in the temple, following the scriptural injunctions, he would imagine the presence of the "sinner" in himself and the destruction of this "sinner". One day he was meditating in the Panchavati, when he saw come out of him a red-eyed man of black complexion, reeling like a drunkard. Soon there emerged from him another person, of serene countenance, wearing the ochre cloth of a sannyasi and carrying in his hand a trident. The second person attacked the first and killed him with the trident. Thereafter Sri Ramakrishna was free of his pain.
About this time he began to worship God by assuming the attitude of a servant toward his master. He imitated the mood of Hanuman, the monkey chieftain of the Ramayana, the ideal servant of Rama and traditional model for this self-effacing form of devotion. When he meditated on Hanuman his movements and his way of life began to resemble those of a monkey. His eyes became restless. He lived on fruits and roots. With his cloth tied around his waist, a portion of it hanging in the form of a tail, he jumped from place to place instead of walking. And after a short while he was blessed with a vision of Sita, the divine consort of Rama, who entered his body and disappeared there with the words, "I bequeath to you my smile."
Mathur had faith in the sincerity of Sri Ramakrishna's spiritual zeal, but began now to doubt his sanity. He had watched him jumping about like a monkey. One day, when Rani Rasmani was listening to Sri Ramakrishna's singing in the temple, the young priest abruptly turned and slapped her. Apparently listening to his song, she had actually been thinking of a law-suit. She accepted the punishment as though the Divine Mother Herself had imposed it; but Mathur was distressed. He begged Sri Ramakrishna to keep his feelings under control and to heed the conventions of society. God Himself, he argued, follows laws. God never permitted, for instance, flowers of two colours to grow on the same stalk. The following day Sri Ramakrishna presented Mathur Babu with two hibiscus flowers growing on the same stalk, one red and one white.
Mathur and Rani Rasmani began to ascribe the mental ailment of Sri Ramakrishna in part, at least, to his observance of rigid continence. Thinking that a natural life would relax the tension of his nerves, they engineered a plan with two women of ill fame. But as soon as the women entered his room, Sri Ramakrishna beheld in them the manifestation of the Divine Mother of the Universe and went into samadhi uttering Her name.
--- HALADHARI
In 1858 there came to Dakshineswar a cousin of Sri Ramakrishna, Haladhari by name, who was to remain there about eight years. On account of Sri Ramakrishna's indifferent health, Mathur appointed this man to the office of priest in the Kali temple. He was a complex character, versed in the letter of the scriptures, but hardly aware of their spirit. He loved to participate in hair-splitting theological discussions and, by the measure of his own erudition, he proceeded to gauge Sri Ramakrishna. An orthodox brahmin, he thoroughly disapproved of his cousin's unorthodox actions, but he was not unimpressed by Sri Ramakrishna's purity of life, ecstatic love of God, and yearning for realization.
One day Haladhari upset Sri Ramakrishna with the statement that God is incomprehensible to the human mind. Sri Ramakrishna has described the great moment of doubt when he wondered whether his visions had really misled him: "With sobs I prayed to the Mother, 'Canst Thou have the heart to deceive me like this because I am a fool?' A stream of tears flowed from my eyes. Shortly afterwards I saw a volume of mist rising from the floor and filling the space before me. In the midst of it there appeared a face with flowing beard, calm, highly expressive, and fair. Fixing its gaze steadily upon me, it said solemnly, 'Remain in bhavamukha, on the threshold of relative consciousness.' This it repeated three times and then it gently disappeared in the mist, which itself dissolved. This vision reassured me."
A garbled report of Sri Ramakrishna's failing health, indifference to worldly life, and various abnormal activities reached Kamarpukur and filled the heart of his poor mother with anguish. At her repeated request he returned to his village for a change of air. But his boyhood friends did not interest him any more. A divine fever was consuming him. He spent a great part of the day and night in one of the cremation grounds, in meditation. The place reminded him of the impermanence of the human body, of human hopes and achievements. It also reminded him of Kali, the Goddess of destruction.
--- MARRIAGE AND AFTER
--
Saradamani, a little girl of five, lived in the neighbouring village of Jayrambati. Even at this age she had been praying to God to make her character as stainless and fragrant as the white tuberose. Looking at the full moon, she would say: "O God, there are dark spots even on the moon. But make my character spotless." It was she who was selected as the bride for Sri Ramakrishna.
The marriage ceremony was duly performed. Such early marriage in India is in the nature of a betrothal, the marriage being consummated when the girl attains puberty. But in this case the marriage remained for ever unconsummated. Sri Ramakrishna lived at Kamarpukur about a year and a half and then returned to Dakshineswar.
Hardly had he crossed the threshold of the Kali temple when he found himself again in the whirlwind. His madness reappeared tenfold. The same meditation and prayer, the same ecstatic moods, the same burning sensation, the same weeping, the same sleeplessness, the same indifference to the body and the outside world, the same divine delirium. He subjected himself to fresh disciplines in order to eradicate greed and lust, the two great impediments to spiritual progress. With a rupee in one hand and some earth in the other, he would reflect on the comparative value of these two for the realization of God, and finding them equally worthless he would toss them, with equal indifference, into the Ganges. Women he regarded as the manifestations of the Divine Mother. Never even in a dream did he feel the impulses of lust. And to root out of his mind the idea of caste superiority, he cleaned a pariahs house with his long and neglected hair. When he would sit in meditation, birds would perch on his head and peck in his hair for grains of food. Snakes would crawl over his body, and neither would be aware of the other. Sleep left him altogether. Day and night, visions flitted before him. He saw the sannyasi who had previously killed the "sinner" in him again coming out of his body, threatening him with the trident, and ordering him to concentrate on God. Or the same sannyasi would visit distant places, following a luminous path, and bring him reports of what was happening there. Sri Ramakrishna used to say later that in the case of an advanced devotee the mind itself becomes the guru, living and moving like an embodied being.
Rani Rasmani, the foundress of the temple garden, passed away in 1861. After her death her son-in-law Mathur became the sole executor of the estate. He placed himself and his resources at the disposal of Sri Ramakrishna and began to look after his physical comfort. Sri Ramakrishna later spoke of him as one of his five "suppliers of stores" appointed by the Divine Mother. Whenever a desire arose in his mind, Mathur fulfilled it without hesitation.
--- THE BRAHMANI
There came to Dakshineswar at this time a brahmin woman who was to play an important part in Sri Ramakrishna's spiritual unfoldment. Born in East Bengal, she was an adept in the Tantrik and Vaishnava methods of worship. She was slightly over fifty years of age, handsome, and garbed in the orange robe of a nun. Her sole possessions were a few books and two pieces of wearing-cloth.
Sri Ramakrishna welcomed the visitor with great respect, described to her his experiences and visions, and told her of people's belief that these were symptoms of madness. She listened to him attentively and said: "My son, everyone in this world is mad. Some are mad for money, some for creature comforts, some for name and fame; and you are mad for God." She assured him that he was passing through the almost unknown spiritual experience described in the scriptures as mahabhava, the most exalted rapture of divine love. She told him that this extreme exaltation had been described as manifesting itself through nineteen physical symptoms, including the shedding of tears, a tremor of the body, horripilation, perspiration, and a burning sensation. The Bhakti scriptures, she declared, had recorded only two instances of the experience, namely, those of Sri Radha and Sri Chaitanya.
Very soon a tender relationship sprang up between Sri Ramakrishna and the Brahmani, she looking upon him as the Baby Krishna, and he upon her as mother. Day after day she watched his ecstasy during the kirtan and meditation, his samadhi, his mad yearning; and she recognized in him a power to transmit spirituality to others. She came to the conclusion that such things were not possible for an ordinary devotee, not even for a highly developed soul. Only an Incarnation of God was capable of such spiritual manifestations. She proclaimed openly that Sri Ramakrishna, like Sri Chaitanya, was an Incarnation of God.
When Sri Ramakrishna told Mathur what the Brahmani had said about him, Mathur shook his head in doubt. He was reluctant to accept him as an Incarnation of God, an Avatar comparable to Rama, Krishna, Buddha, and Chaitanya, though he admitted Sri Ramakrishna's extraordinary spirituality. Whereupon the Brahmani asked Mathur to arrange a conference of scholars who should discuss the matter with her. He agreed to the proposal and the meeting was arranged. It was to be held in the natmandir in front of the Kali temple.
Two famous pundits of the time were invited: Vaishnavcharan, the leader of the Vaishnava society, and Gauri. The first to arrive was Vaishnavcharan, with a distinguished company of scholars and devotees. The Brahmani, like a proud mother, proclaimed her view before him and supported it with quotations from the scriptures. As the pundits discussed the deep theological question, Sri Ramakrishna, perfectly indifferent to everything happening around him, sat in their midst like a child, immersed in his own thoughts, sometimes smiling, sometimes chewing a pinch of spices from a pouch, or again saying to Vaishnavcharan with a nudge: "Look here. Sometimes I feel like this, too." Presently Vaishnavcharan arose to declare himself in total agreement with the view of the Brahmani. He declared that Sri Ramakrishna had undoubtedly experienced mahabhava and that this was the certain sign of the rare manifestation of God in a man. The people assembled
there, especially the officers of the temple garden, were struck dumb. Sri Rama- krishna said to Mathur, like a boy: "Just fancy, he too says so! Well, I am glad to learn that after all it is not a disease."
When, a few days later, Pundit Gauri arrived, another meeting was held, and he agreed with the view of the Brahmani and Vaishnavcharan. To Sri Ramakrishna's remark that Vaishnavcharan had declared him to be an Avatar, Gauri replied: "Is that all he has to say about you? Then he has said very little. I am fully convinced that you are that Mine of Spiritual Power, only a small fraction of which descends on earth, from time to time, in the form of an Incarnation."
"Ah!" said Sri Ramakrishna with a smile, "you seem to have quite outbid Vaishnavcharan in this matter. What have you found in me that makes you entertain such an idea?"
Gauri said: "I feel it in my heart and I have the scriptures on my side. I am ready to prove it to anyone who challenges me."
"Well," Sri Ramakrishna said, "it is you who say so; but, believe me, I know nothing about it."
Thus the insane priest was by verdict of the great scholars of the day proclaimed a Divine Incarnation. His visions were not the result of an over-heated brain; they had precedent in spiritual history. And how did the proclamation affect Sri Ramakrishna himself? He remained the simple child of the Mother that he had been since the first day of his life. Years later, when two of his householder disciples openly spoke of him as a Divine Incarnation and the matter was reported to him, he said with a touch of sarcasm: "Do they think they will enhance my glory that way? One of them is an actor on the stage and the other a physician. What do they know about Incarnations? Why, years ago pundits like Gauri and Vaishnavcharan declared me to be an Avatar. They were great scholars and knew what they said. But that did not make any change in my mind."
Sri Ramakrishna was a learner all his life. He often used to quote a proverb to his disciples: "Friend, the more I live the more I learn." When the excitement created by the Brahmani's declaration was over, he set himself to the task of practising spiritual disciplines according to the traditional methods laid down in the Tantra and Vaishnava scriptures. Hitherto he had pursued his spiritual ideal according to the promptings of his own mind and heart. Now he accepted the Brahmani as his guru and set foot on the traditional highways.
--- TANTRA
--
Sri Ramakrishna set himself to the task of practising the disciplines of Tantra; and at the bidding of the Divine Mother Herself he accepted the Brahmani as his guru. He performed profound and delicate ceremonies in the Panchavati and under the bel-tree at the northern extremity of the temple compound. He practised all the disciplines of the sixty-four principal Tantra books, and it took him never more than three days to achieve the result promised in any one of them. After the observance of a few preliminary rites, he would be overwhelmed with a strange divine fervour and would go into samadhi, where his mind would dwell in exaltation. Evil ceased to exist for him. The word "carnal" lost its meaning. The whole world and everything in it appeared as the lila, the sport, of Siva and Sakti. He beheld held everywhere manifest the power and beauty of the Mother; the whole world, animate and inanimate, appeared to him as pervaded with Chit, Consciousness, and with Ananda, Bliss.
He saw in a vision the Ultimate Cause of the universe as a huge luminous triangle giving birth every moment to an infinite number of worlds. He heard the Anahata Sabda, the great sound Om, of which the innumerable sounds of the universe are only so many echoes. He acquired the eight supernatural powers of yoga, which make a man almost omnipotent, and these he spurned as of no value whatsoever to the Spirit. He had a vision of the divine Maya, the inscrutable Power of God, by which the universe is created and sustained, and into which it is finally absorbed. In this vision he saw a woman of exquisite beauty, about to become a mother, emerging from the Ganges and slowly approaching the Panchavati. Presently she gave birth to a child and began to nurse it tenderly. A moment later she assumed a terrible aspect, seized the child with her grim jaws, and crushed it. Swallowing it, she re-entered the waters of the Ganges.
--
After completing the Tantrik sadhana Sri Ramakrishna followed the Brahmani in the disciplines of Vaishnavism. The Vaishnavas are worshippers of Vishnu, the "All-pervading", the Supreme God, who is also known as Hari and Narayana. Of Vishnu's various Incarnations the two with the largest number of followers are Rama and Krishna.
Vaishnavism is exclusively a religion of bhakti. Bhakti is intense love of God, attachment to Him alone; it is of the nature of bliss and bestows upon the lover immortality and liberation. God, according to Vaishnavism, cannot be realized through logic or reason; and, without bhakti, all penances, austerities and rites are futile. Man cannot realize God by self-exertion alone. For the vision of God His grace is absolutely necessary, and this grace is felt by the pure of heart. The mind is to be purified through bhakti. The pure mind then remains for ever immersed in the ecstasy of God-vision. It is the cultivation of this divine love that is the chief concern of the Vaishnava religion.
--
While practising the discipline of the madhur bhava, the male devotee often regards himself as a woman, in order to develop the most intense form of love for Sri Krishna, the only purusha, or man, in the universe. This assumption of the attitude of the opposite sex has a deep psychological significance. It is a matter of common experience that an idea may be cultivated to such an intense degree that every idea alien to it is driven from the mind. This peculiarity of the mind may be utilized for the subjugation of the lower desires and the development of the spiritual nature. Now, the idea which is the basis of all desires and passions in a man is the conviction of his indissoluble association with a male body. If he can inoculate himself thoroughly with the idea that he is a woman, he can get rid of the desires peculiar to his male body. Again, the idea that he is a woman may in turn be made to give way to another higher idea, namely, that he is neither man nor woman, but the Impersonal Spirit. The Impersonal Spirit alone can enjoy real communion with the Impersonal God. Hence the highest est realization of the Vaishnava draws close to the transcendental experience of the Vedantist.
A beautiful expression of the Vaishnava worship of God through love is to be found in the Vrindavan episode of the Bhagavata. The gopis, or milk-maids, of Vrindavan regarded the six-year-old Krishna as their Beloved. They sought no personal gain or happiness from this love. They surrendered to Krishna their bodies, minds, and souls. Of all the gopis, Radhika, or Radha, because of her intense love for Him, was the closest to Krishna. She manifested mahabhava and was united with her Beloved. This union represents, through sensuous language, a supersensuous experience.
Sri Chaitanya, also known as Gauranga, Gora, or Nimai, born in Bengal in 1485 and regarded as an Incarnation of God, is a great prophet of the Vaishnava religion. Chaitanya declared the chanting of God's name to be the most efficacious spiritual discipline for the Kaliyuga.
Sri Ramakrishna, as the monkey Hanuman, had already worshipped God as his Master. Through his devotion to Kali he had worshipped God as his Mother. He was now to take up the other relationships prescribed by the Vaishnava scriptures.
--- RAMLALA
--
Sri Ramakrishna, much impressed with his devotion, requested Jatadhari to spend a few days at Dakshineswar. Soon Ramlala became the favourite companion of Sri Ramakrishna too. Later on he described to the devotees how the little image would dance gracefully before him, jump on his back, insist on being taken in his arms, run to the fields in the sun, pluck flowers from the bushes, and play pranks like a naughty boy. A very sweet relationship sprang up between him and Ramlala, for whom he felt the love of a mother.
One day Jatadhari requested Sri Ramakrishna to keep the image and bade him adieu with tearful eyes. He declared that Ramlala had fulfilled his innermost prayer and that he now had no more need of formal worship. A few days later Sri Ramakrishna was blessed through Ramlala with a vision of Ramachandra, whereby he realized that the Rama of the Ramayana, the son of Dasaratha, pervades the whole universe as Spirit and Consciousness; that He is its Creator, Sustainer, and Destroyer; that, in still another aspect, He is the transcendental Brahman, without form, attribute, or name.
While worshipping Ramlala as the Divine Child, Sri Ramakrishna's heart became filled with motherly tenderness, and he began to regard himself as a woman. His speech and gestures changed. He began to move freely with the ladies of Mathur's family, who now looked upon him as one of their own sex. During this time he worshipped the Divine Mother as Her companion or handmaid.
--- IN COMMUNION WITH THE DIVINE BELOVED
Sri Ramakrishna now devoted himself to scaling the most inaccessible and dizzy heights of dualistic worship, namely, the complete union with Sri Krishna as the Beloved of the heart. He regarded himself as one of the gopis of Vrindavan, mad with longing for her divine Sweetheart. At his request Mathur provided him with woman's dress and jewelry. In this love-pursuit, food and drink were forgotten. Day and night he wept bitterly. The yearning turned into a mad frenzy; for the divine Krishna began to play with him the old tricks He had played with the gopis. He would tease and taunt, now and then revealing Himself, but always keeping at a distance. Sri Ramakrishna's anguish brought on a return of the old physical symptoms: the burning sensation, an oozing of blood through the pores, a loosening of the joints, and the stopping of physiological functions.
The Vaishnava scriptures advise one to propitiate Radha and obtain her grace in order to realize Sri Krishna. So the tortured devotee now turned his prayer to her. Within a short time he enjoyed her blessed vision. He saw and felt the figure of Radha disappearing into his own body.
He said later on: "It is impossible to describe the heavenly beauty and sweetness of Radha. Her very appearance showed that she had completely forgotten herself in her passionate attachment to Krishna. Her complexion was a light yellow."
Now one with Radha, he manifested the great ecstatic love, the mahabhava, which had found in her its fullest expression. Later Sri Ramakrishna said: "The manifestation in the same individual of the nineteen different kinds of emotion for God is called, in the books on bhakti, mahabhava. An ordinary man takes a whole lifetime to express even a single one of these. But in this body [meaning himself] there has been a complete manifestation of all nineteen."
The love of Radha is the precursor of the resplendent vision of Sri Krishna, and Sri Ramakrishna soon experienced that vision. The enchanting ing form of Krishna appeared to him and merged in his person. He became Krishna; he totally forgot his own individuality and the world; he saw Krishna in himself and in the universe. Thus he attained to the fulfilment of the worship of the Personal God. He drank from the fountain of Immortal Bliss. The agony of his heart vanished forever. He realized Amrita, Immortality, beyond the shadow of death.
One day, listening to a recitation of the Bhagavata on the verandah of the Radhakanta temple, he fell into a divine mood and saw the enchanting form of Krishna. He perceived the luminous rays issuing from Krishna's Lotus Feet in the form of a stout rope, which touched first the Bhagavata and then his own chest, connecting all three — God, the scripture, and the devotee. "After this vision", he used to say, "I came to realize that Bhagavan, Bhakta, and Bhagavata — God, Devotee, and Scripture — are in reality one and the same."
--
The Brahmani was the enthusiastic teacher and astonished beholder of Sri Ramakrishna in his spiritual progress. She became proud of the achievements of her unique pupil. But the pupil himself was not permitted to rest; his destiny beckoned him forward. His Divine Mother would allow him no respite till he had left behind the entire realm of duality with its visions, experiences, and ecstatic dreams. But for the new ascent the old tender guides would not suffice. The Brahmani, on whom he had depended for, three years, saw her son escape from her to follow the command of a teacher with masculine strength, a sterner mien, a gnarled physique, and a virile voice. The new guru was a wandering monk, the sturdy Totapuri, whom Sri Ramakrishna learnt to address affectionately as Nangta, the "Naked One", because of his total renunciation of all earthly objects and attachments, including even a piece of wearing cloth.
Totapuri was the bearer of a philosophy new to Sri Ramakrishna, the non-dualistic Vedanta philosophy, whose conclusions Totapuri had experienced in his own life. This ancient Hindu system designates the Ultimate Reality as Brahman, also described as Satchidananda, Existence-Knowledge-Bliss Absolute. Brahman is the only Real Existence. In It there is no time, no space, no causality, no multiplicity. But through maya, Its inscrutable Power, time, space, and causality are created and the One appears to break into the many. The eternal Spirit appears as a manifold of individuals endowed with form and subject to the conditions of time. The Immortal becomes a victim of birth and death. The Changeless undergoes change. The sinless Pure Soul, hypnotized by Its own maya, experiences the joys of heaven and the pains of hell. But these experiences based on the duality of the subject-object relationship are unreal. Even the vision of a Personal God
is, ultimately speaking, as illusory as the experience of any other object. Man attains his liberation, therefore, by piercing the veil of maya and rediscovering his total identity with Brahman. Knowing himself to be one with the Universal Spirit, he realizes ineffable Peace. Only then does he go beyond the fiction of birth and death; only then does he become immortal. 'And this is the ultimate goal of all religions — to dehypnotize the soul now hypnotized by its own ignorance.
--
Totapuri, discovering at once that Sri Ramakrishna was prepared to be a student of Vedanta, asked to initiate him into its mysteries. With the permission of the Divine Mother, Sri Ramakrishna agreed to the proposal. But Totapuri explained that only a sannyasi could receive the teaching of Vedanta. Sri Ramakrishna agreed to renounce the world, but with the stipulation that the ceremony of his initiation into the monastic order be performed in secret, to spare the feelings of his old mother, who had been living with him at Dakshineswar.
On the appointed day, in the small hours of the morning, a fire was lighted in the Panchavati. Totapuri and Sri Ramakrishna sat before it. The flame played on their faces. "Ramakrishna was a small brown man with a short beard and beautiful eyes, long dark eyes, full of light, obliquely set and slightly veiled, never very wide open, but seeing half-closed a great distance both outwardly and inwardly. His mouth was open over his white teeth in a bewitching smile, at once affectionate and mischievous. Of medium height, he was thin to emaciation and extremely delicate. His temperament was high-strung, for he was supersensitive to all the winds of joy and sorrow, both moral and physical. He was indeed a living reflection of all that happened before the mirror of his eyes, a two-sided mirror, turned both out and in." (Romain Rolland, Prophets of the New India, pp. 38-9.) Facing him, the other rose like a rock. He was very tall and robust, a sturdy and tough oak. His constitution and mind were of iron. He was the strong leader of men.
In the burning flame before him Sri Ramakrishna performed the rituals of destroying his attachment to relatives, friends, body, mind, sense-organs, ego, and the world. The leaping flame swallowed it all, making the initiate free and pure. The sacred thread and the tuft of hair were consigned to the fire, completing his severance from caste, sex, and society. Last of all he burnt in that fire, with all that is holy as his witness, his desire for enjoyment here and hereafter. He uttered the sacred mantras giving assurance of safety and fearlessness to all beings, who were only manifestations of his own Self. The rites completed, the disciple received from the guru the loin-cloth and ochre robe, the emblems of his new life.
The teacher and the disciple repaired to the meditation room near by. Totapuri began to impart to Sri Ramakrishna the great truths of Vedanta.
"Brahman", he said, "is the only Reality, ever pure, ever illumined, ever free, beyond the limits of time, space, and causation. Though apparently divided by names and forms through the inscrutable power of maya, that enchantress who makes the impossible possible, Brahman is really One and undivided. When a seeker merges in the beatitude of samadhi, he does not perceive time and space or name and form, the offspring of maya. Whatever is within the domain of maya is unreal. Give it up. Destroy the prison-house of name and form and rush out of it with the strength of a lion. Dive deep in search of the Self and realize It through samadhi. You will find the world of name and form vanishing into void, and the puny ego dissolving in Brahman-Consciousness. You will realize your identity with Brahman, Existence-Knowledge-Bliss Absolute." Quoting the Upanishad, Totapuri said: "That knowledge is shallow by which one sees or hears or knows another
--
Totapuri asked the disciple to withdraw his mind from all objects of the relative world, including the gods and goddesses, and to concentrate on the Absolute. But the task was not easy even for Sri Ramakrishna. He found it impossible to take his mind beyond Kali, the Divine Mother of the Universe. "After the initiation", Sri Ramakrishna once said, describing the event, "Nangta began to teach me the various conclusions of the Advaita Vedanta and asked me to withdraw the mind completely from all objects and dive deep into the Atman. But in spite of all my attempts I could not altogether cross the realm of name and form and bring my mind to the unconditioned state. I had no difficulty in taking the mind from all the objects of the world. But the radiant and too familiar figure of the Blissful Mother, the Embodiment of the essence of Pure Consciousness, appeared before me as a living reality. Her bewitching smile prevented me from passing into the Great Beyond. Again and again I tried, but She stood in my way every time. In despair I said to Nangta: 'It is hopeless. I cannot raise my mind to the unconditioned state and come face to face with Atman.' He grew excited and sharply said: 'What? You can't do it? But you have to.' He cast his eyes around. Finding a piece of glass he took it up and stuck it between my eyebrows. 'Concentrate the mind on this point!' he thundered. Then with stern determination I again sat to meditate. As soon as the gracious form of the Divine Mother appeared before me, I used my discrimination as a sword and with it clove Her in two. The last barrier fell. My spirit at once soared beyond the relative plane and I lost myself in samadhi."
Sri Ramakrishna remained completely absorbed in samadhi for three days. "Is it really true?" Totapuri cried out in astonishment. "Is it possible that he has attained in a single day what it took me forty years of strenuous practice to achieve? Great God! It is nothing short of a miracle!" With the help of Totapuri, Sri Ramakrishna's mind finally came down to the relative plane.
Totapuri, a monk of the most orthodox type, never stayed at a place more than three days. But he remained at Dakshineswar eleven months. He too had something to learn.
--
Sri Ramakrishna, on the other hand, though fully aware, like his guru, that the world is an illusory appearance, instead of slighting maya, like an orthodox monist, acknowledged its power in the relative life. He was all love and reverence for maya, perceiving in it a mysterious and majestic expression of Divinity. To him maya itself was God, for everything was God. It was one of the faces of Brahman. What he had realized on the heights of the transcendental plane, he also found here below, everywhere about him, under the mysterious garb of names and forms. And this garb was a perfectly transparent sheath, through which he recognized the glory of the Divine Immanence. Maya, the mighty weaver of the garb, is none other than Kali, the Divine Mother. She is the primordial Divine Energy, Sakti, and She can no more be distinguished from the Supreme Brahman than can the power of burning be distinguished from fire. She projects the world and again withdraws it. She spins it as the spider spins its web. She is the Mother of the Universe, identical with the Brahman of Vedanta, and with the Atman of Yoga. As eternal Lawgiver, She makes and unmakes laws; it is by Her imperious will that karma yields its fruit. She ensnares men with illusion and again releases them from bondage with a look of Her benign eyes. She is the supreme Mistress of the cosmic play, and all objects, animate and inanimate, dance by Her will. Even those who realize the Absolute in nirvikalpa samadhi are under Her jurisdiction as long as they still live on the relative plane.
Thus, after nirvikalpa samadhi, Sri Ramakrishna realized maya in an altogether new role. The binding aspect of Kali vanished from before his vision. She no longer obscured his understanding. The world became the glorious manifestation of the Divine Mother. Maya became Brahman. The Transcendental Itself broke through the Immanent. Sri Ramakrishna discovered that maya operates in the relative world in two ways, and he termed these "avidyamaya" and "vidyamaya". Avidyamaya represents the dark forces of creation: sensuous desires, evil passions, greed, lust, cruelty, and so on. It sustains the world system on the lower planes. It is responsible for the round of man's birth and death. It must be fought and vanquished. But vidyamaya is the higher force of creation: the spiritual virtues, the enlightening qualities, kindness, purity, love, devotion. Vidyamaya elevates man to the higher planes of consciousness. With the help of vidyamaya the devotee rids himself of avidyamaya; he then becomes mayatita, free of maya. The two aspects of maya are the two forces of creation, the two powers of Kali; and She stands beyond them both. She is like the effulgent sun, bringing into existence and shining through and standing behind the clouds of different colours and shapes, conjuring up wonderful forms in the blue autumn heaven.
The Divine Mother asked Sri Ramakrishna not to be lost in the featureless Absolute but to remain, in bhavamukha, on the threshold of relative consciousness, the border line between the Absolute and the Relative. He was to keep himself at the "sixth centre" of Tantra, from which he could see not only the glory of the seventh, but also the divine manifestations of the Kundalini in the lower centres. He gently oscillated back and forth across the dividing line. Ecstatic devotion to the Divine Mother alternated with serene absorption in the Ocean of Absolute Unity. He thus bridged the gulf between the Personal and the Impersonal, the immanent and the transcendent aspects of Reality. This is a unique experience in the recorded spiritual history of the world.
--- TOTAPURI'S LESSON
From Sri Ramakrishna Totapuri had to learn the significance of Kali, the Great Fact of the relative world, and of maya, Her indescribable Power.
One day, when guru and disciple were engaged in an animated discussion about Vedanta, a servant of the temple garden came there and took a coal from the sacred fire that had been lighted by the great ascetic. He wanted it to light his tobacco. Totapuri flew into a rage and was about to beat the man. Sri Ramakrishna rocked with laughter. "What a shame!" he cried. "You are explaining to me the reality of Brahman and the illusoriness of the world; yet now you have so far forgotten yourself as to be about to beat a man in a fit of passion. The power of maya is indeed inscrutable!" Totapuri was embarrassed.
About this time Totapuri was suddenly laid up with a severe attack of dysentery. On account of this miserable illness he found it impossible to meditate. One night the pain became excruciating. He could no longer concentrate on Brahman. The body stood in the way. He became incensed with its demands. A free soul, he did not at all care for the body. So he determined to drown it in the Ganges. Thereupon he walked into the river. But, lo! He walks to the other bank." (This version of the incident is taken from the biography of Sri Ramakrishna by Swami Saradananda, one of the Master's direct disciples.) Is there not enough water in the Ganges? Standing dumbfounded on the other bank he looks back across the water. The trees, the temples, the houses, are silhouetted against the sky. Suddenly, in one dazzling moment, he sees on all sides the presence of the Divine Mother. She is in everything; She is everything. She is in the water; She is on land. She is the body; She is the mind. She is pain; She is comfort. She is knowledge; She is ignorance. She is life; She is death. She is everything that one sees, hears, or imagines. She turns "yea" into "nay", and "nay" into "yea". Without Her grace no embodied being can go beyond Her realm. Man has no free will. He is not even free to die. Yet, again, beyond the body and mind She resides in Her Transcendental, Absolute aspect. She is the Brahman that Totapuri had been worshipping all his life.
Totapuri returned to Dakshineswar and spent the remaining hours of the night meditating on the Divine Mother. In the morning he went to the Kali temple with Sri Ramakrishna and prostrated himself before the image of the Mother. He now realized why he had spent eleven months at Dakshineswar. Bidding farewell to the disciple, he continued on his way, enlightened.
Sri Ramakrishna later described the significance of Totapuri's lessons:
"When I think of the Supreme Being as inactive — neither creating nor preserving nor destroying —, I call Him Brahman or Purusha, the Impersonal God. When I think of Him as active — creating, preserving, and destroying —, I call Him Sakti or Maya or Prakriti, the Personal God. But the distinction between them does not mean a difference. The Personal and the Impersonal are the same thing, like milk and its whiteness, the diamond and its lustre, the snake and its wriggling motion. It is impossible to conceive of the one without the other. The Divine Mother and Brahman are one."
After the departure of Totapuri, Sri Ramakrishna remained for six months in a state of absolute identity with Brahman. "For six months at a stretch", he said, "I remained in that state from which ordinary men can never return; generally the body falls off, after three weeks, like a sere leaf. I was not conscious of day and night. Flies would enter my mouth and nostrils just as they do a dead body's, but I did not feel them. My hair became matted with dust."
His body would not have survived but for the kindly attention of a monk who happened to be at Dakshineswar at that time and who somehow realized that for the good of humanity Sri Ramakrishna's body must be preserved. He tried various means, even physical violence, to recall the fleeing soul to the prison-house of the body, and during the resultant fleeting moments of consciousness he would push a few morsels of food down Sri Ramakrishna's throat. Presently Sri Ramakrishna received the command of the Divine Mother to remain on the threshold of relative consciousness. Soon there-after after he was afflicted with a serious attack of dysentery. Day and night the pain tortured him, and his mind gradually came down to the physical plane.
--- COMPANY OF HOLY MEN AND DEVOTEES
From now on Sri Ramakrishna began to seek the company of devotees and holy men. He had gone through the storm and stress of spiritual disciplines and visions. Now he realized an inner calmness and appeared to others as a normal person. But he could not bear the company of worldly people or listen to their talk. Fortunately the holy atmosphere of Dakshineswar and the liberality of Mathur attracted monks and holy men from all parts of the country. Sadhus of all denominations — monists and dualists, Vaishnavas and Vedantists, Saktas and worshippers of Rama — flocked there in ever increasing numbers. Ascetics and visionaries came to seek Sri Ramakrishna's advice. Vaishnavas had come during the period of his Vaishnava sadhana, and Tantriks when he practised the disciplines of Tantra. Vedantists began to arrive after the departure of Totapuri. In the room of Sri Ramakrishna, who was then in bed with dysentery, the Vedantists engaged in scriptural discussions, and, forgetting his own physical suffering, he solved their doubts by referring directly to his own experiences. Many of the visitors were genuine spiritual souls, the unseen pillars of Hinduism, and their spiritual lives were quickened in no small measure by the sage of Dakshineswar. Sri Ramakrishna in turn learnt from them anecdotes concerning the ways and the conduct of holy men, which he subsequently narrated to his devotees and disciples. At his request Mathur provided him with large stores of food-stuffs, clothes, and so forth, for distribution among the wandering monks.
" Sri Ramakrishna had not read books, yet he possessed an encyclopedic knowledge of religions and religious philosophies. This he acquired from his contacts with innumerable holy men and scholars. He had a unique power of assimilation; through meditation he made this knowledge a part of his being. Once, when he was asked by a disciple about the source of his seemingly inexhaustible knowledge, he replied; "I have not read; but I have heard the learned. I have made a garland of their knowledge, wearing it round my neck, and I have given it as an offering at the feet of the Mother."
Sri Ramakrishna used to say that when the flower blooms the bees come to it for honey of their own accord. Now many souls began to visit Dakshineswar to satisfy their spiritual hunger. He, the devotee and aspirant, became the Master. Gauri, the great scholar who had been one of the first to proclaim Sri Ramakrishna an Incarnation of God, paid the Master a visit in 1870 and with the Master's blessings renounced the world. Narayan Shastri, another great pundit, who had mastered the six systems of Hindu philosophy and had been offered a lucrative post by the Maharaja of Jaipur, met the Master and recognized in him one who had realized in life those ideals which he himself had encountered merely in books. Sri Ramakrishna initiated Narayan Shastri, at his earnest request, into the life of sannyas. Pundit Padmalochan, the court pundit of the Maharaja of Burdwan, well known for his scholarship in both the Vedanta and the Nyaya systems of philosophy, accepted the Master as an Incarnation of God. Krishnakishore, a Vedantist scholar, became devoted to the Master. And there arrived Viswanath Upadhyaya, who was to become a favourite devotee; Sri Ramakrishna always addressed him as "Captain". He was a high officer of the King of Nepal and had received the title of Colonel in recognition of his merit. A scholar of the Gita, the Bhagavata, and the Vedanta philosophy, he daily performed the worship of his Chosen Deity with great devotion. "I have read the Vedas and the other scriptures", he said. "I have also met a good many monks and devotees in different places. But it is in Sri Ramakrishna's presence that my spiritual yearnings have been fulfilled. To me he seems to be the embodiment of the truths of the scriptures."
The Knowledge of Brahman in nirvikalpa samadhi had convinced Sri Ramakrishna that the gods of the different religions are but so many readings of the Absolute, and that the Ultimate Reality could never be expressed by human tongue. He understood that all religions lead their devotees by differing paths to one and the same goal. Now he became eager to explore some of the alien religions; for with him understanding meant actual experience.
--- ISLAM
Toward the end of 1866 he began to practise the disciplines of Islam. Under the direction of his Mussalman guru he abandoned himself to his new sadhana. He dressed as a Mussalman and repeated the name of Allah. His prayers took the form of the Islamic devotions. He forgot the Hindu gods and goddesses — even Kali — and gave up visiting the temples. He took up his residence outside the temple precincts. After three days he saw the vision of a radiant figure, perhaps Mohammed. This figure gently approached him and finally lost himself in Sri Ramakrishna. Thus he realized the Mussalman God. Thence he passed into communion with Brahman. The mighty river of Islam also led him back to the Ocean of the Absolute.
--- CHRISTIANITY
Eight years later, some time in November 1874, Sri Ramakrishna was seized with an irresistible desire to learn the truth of the Christian religion. He began to listen to readings from the Bible, by Sambhu Charan Mallick, a gentleman of Calcutta and a devotee of the Master. Sri Ramakrishna became fascinated by the life and teachings of Jesus. One day he was seated in the parlour of Jadu Mallick's garden house (This expression is used throughout to translate the Bengali word denoting a rich man's country house set in a garden.) at Dakshineswar, when his eyes became fixed on a painting of the Madonna and Child. Intently watching it, he became gradually overwhelmed with divine emotion. The figures in the picture took on life, and the rays of light emanating from them entered his soul. The effect of this experience was stronger than that of the vision of Mohammed. In dismay he cried out, "O Mother! What are You doing to me?" And, breaking through the barriers of creed and religion, he entered a new realm of ecstasy. Christ possessed his soul. For three days he did not set foot in the Kali temple. On the fourth day, in the afternoon, as he was walking in the Panchavati, he saw coming toward him a person with beautiful large eyes, serene countenance, and fair skin. As the two faced each other, a voice rang out in the depths of Sri Ramakrishna's soul: "Behold the Christ, who shed His heart's blood for the redemption of the world, who suffered a sea of anguish for love of men. It is He, the Master Yogi, who is in eternal union with God. It is Jesus, Love Incarnate." The Son of Man embraced the Son of the Divine Mother and merged in him. Sri Ramakrishna krishna realized his identity with Christ, as he had already realized his identity with Kali, Rama, Hanuman, Radha, Krishna, Brahman, and Mohammed. The Master went into samadhi and communed with the Brahman with attributes. Thus he experienced the truth that Christianity, too, was a path leading to God-Consciousness. Till the last moment of his life he believed that Christ was an Incarnation of God. But Christ, for him, was not the only Incarnation; there were others — Buddha, for instance, and Krishna.
--- ATTITUDE TOWARD DIFFERENT RELIGIONS
Sri Ramakrishna accepted the divinity of Buddha and used to point out the similarity of his teachings to those of the Upanishads. He also showed great respect for the Tirthankaras, who founded Jainism, and for the ten Gurus of Sikhism. But he did not speak of them as Divine Incarnations. He was heard to say that the Gurus of Sikhism were the reincarnations of King Janaka of ancient India. He kept in his room at Dakshineswar a small statue of Tirthankara Mahavira and a picture of Christ, before which incense was burnt morning and evening.
Without being formally initiated into their doctrines, Sri Ramakrishna thus realized the ideals of religions other than Hinduism. He did not need to follow any doctrine. All barriers were removed by his overwhelming love of God. So he became a Master who could speak with authority regarding the ideas and ideals of the various religions of the world. "I have practised", said he, "all religions — Hinduism, Islam, Christianity — and I have also followed the paths of the different Hindu sects. I have found that it is the same God toward whom all are directing their steps, though along different paths. You must try all beliefs and traverse all the different ways once. Wherever I look, I see men quarrelling in the name of religion — Hindus, Mohammedans, Brahmos, Vaishnavas, and the rest. But they never reflect that He who is called Krishna is also called Siva, and bears the name of the Primal Energy, Jesus, and Allah as well — the same Rama with a thousand names. A lake has several ghats. At one the Hindus take water in pitchers and call it 'jal'; at another the Mussalmans take water in leather bags and call it pani'. At a third the Christians call it 'water'. Can we imagine that it is not 'jal', but only 'pani' or 'water'? How ridiculous! The substance is One under different names, and everyone is seeking the same substance; only climate, temperament, and name create differences. Let each man follow his own path. If he sincerely and ardently wishes to know God, peace be unto him! He will surely realize Him."
In 1867 Sri Ramakrishna returned to Kamarpukur to recuperate from the effect of his austerities. The peaceful countryside, the simple and artless companions of his boyhood, and the pure air did him much good. The villagers were happy to get back their playful, frank, witty, kind-hearted, and truthful Gadadhar, though they did not fail to notice the great change that had come over him during his years in Calcutta. His wife, Sarada Devi, now fourteen years old, soon arrived at Kamarpukur. Her spiritual development was much beyond her age and she was able to understand immediately her husband's state of mind. She became eager to learn from him about God and to live with him as his attendant. The Master accepted her cheerfully both as his disciple and as his spiritual companion. Referring to the experiences of these few days, she once said: "I used to feel always as if a pitcher full of bliss were placed in my heart. The joy was indescribable."
--- PILGRIMAGE
On January 27, 1868, Mathur Babu with a party of some one hundred and twenty-five persons set out on a pilgrimage to the sacred places of northern India. At Vaidyanath in Behar, when the Master saw the inhabitants of a village reduced by poverty and starvation to mere skeletons, he requested his rich patron to feed the people and give each a piece of cloth. Mathur demurred at the added expense. The Master declared bitterly that he would not go on to Benares, but would live with the poor and share their miseries. He actually left Mathur and sat down with the villagers. Whereupon Mathur had to yield. On another occasion, two years later, Sri Ramakrishna showed a similar sentiment for the poor and needy. He accompanied Mathur on a tour to one of the latter's estates at the time of the collection of rents. For two years the harvests had failed and the tenants were in a state of extreme poverty. The Master asked Mathur to remit their rents, distribute help to them, and in addition give the hungry people a sumptuous feast. When Mathur grumbled, the Master said: "You are only the steward of the Divine Mother. They are the Mother's tenants. You must spend the Mother's money. When they are suffering, how can you refuse to help them? You must help them." Again Mathur had to give in. Sri Ramakrishna's sympathy for the poor sprang from his perception of God in all created beings. His sentiment was not that of the humanist or philanthropist. To him the service of man was the same as the worship of God.
The party entered holy Benares by boat along the Ganges. When Sri Ramakrishna's eyes fell on this city of Siva, where had accumulated for ages the devotion and piety of countless worshippers, he saw it to be made of gold, as the scriptures declare. He was visibly moved. During his stay in the city he treated every particle of its earth with utmost respect. At the Manikarnika Ghat, the great cremation ground of the city, he actually saw Siva, with ash-covered body and tawny matted hair, serenely approaching each funeral pyre and breathing into the ears of the corpses the mantra of liberation; and then the Divine Mother removing from the dead their bonds. Thus he realized the significance of the scriptural statement that anyone dying in Benares attains salvation through the grace of Siva. He paid a visit to Trailanga Swami, the celebrated monk, whom he later declared to be a real paramahamsa, a veritable image of Siva.
Sri Ramakrishna visited Allahabad, at the confluence of the Ganges and the Jamuna, and then proceeded to Vrindavan and Mathura, hallowed by the legends, songs, and dramas about Krishna and the gopis. Here he had numerous visions and his heart overflowed with divine emotion. He wept and said: "O Krishna! Everything here is as it was in the olden days. You alone are absent." He visited the great woman saint, Gangamayi, regarded by Vaishnava devotees as the reincarnation of an intimate attendant of Radha. She was sixty years old and had frequent trances. She spoke of Sri Ramakrishna as an incarnation of Radha. With great difficulty he was persuaded to leave her.
On the return journey Mathur wanted to visit Gaya, but Sri Ramakrishna declined to go. He recalled his father's vision at Gaya before his own birth and felt that in the temple of Vishnu he would become permanently absorbed in God. Mathur, honouring the Master's wish, returned with his party to Calcutta.
From Vrindavan the Master had brought a handful of dust. Part of this he scattered in the Panchavati; the rest he buried in the little hut where he had practised meditation. "Now this place", he said, "is as sacred as Vrindavan."
In 1870 the Master went on a pilgrimage to Nadia, the birth-place of Sri Chaitanya. As the boat by which he travelled approached the sand-bank close to Nadia, Sri Ramakrishna had a vision of the "two brothers", Sri Chaitanya and his companion Nityananda, "bright as molten gold" and with haloes, rushing to greet him with uplifted hands. "There they come! There they come!" he cried. They entered his body and he went into a deep trance.
--- RELATION WITH HIS WIFE
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Totapuri, coming to know of the Master's marriage, had once remarked: "What does it matter? He alone is firmly established in the Knowledge of Brahman who can adhere to his spirit of discrimination and renunciation even while living with his wife. He alone has attained the supreme illumination who can look on man and woman alike as Brahman. A man with the idea of sex may be a good aspirant, but he is still far from the goal." Sri Ramakrishna and his wife lived together at Dakshineswar, but their minds always soared above the worldly plane. A few months after Sarada Devi's arrival Sri Ramakrishna arranged, on an auspicious day, a special worship of Kali, the Divine Mother. Instead of an image of the Deity, he placed on the seat the living image, Sarada Devi herself. The worshipper and the worshipped went into deep samadhi and in the transcendental plane their souls were united. After several hours Sri Ramakrishna came down again to the relative plane, sang a hymn to the Great Goddess, and surrendered, at the feet of the living image, himself, his rosary, and the fruit of his life-long sadhana. This is known in Tantra as the Shorasi Puja, the "Adoration of Woman". Sri Ramakrishna realized the significance of the great statement of the Upanishad: "O Lord, Thou art the woman. Thou art the man; Thou art the boy. Thou art the girl; Thou art the old, tottering on their crutches. Thou pervadest the universe in its multiple forms."
By his marriage Sri Ramakrishna admitted the great value of marriage in man's spiritual evolution, and by adhering to his monastic vows he demonstrated the imperative necessity of self-control, purity, and continence, in the realization of God. By this unique spiritual relationship with his wife he proved that husband and wife can live together as spiritual companions. Thus his life is a synthesis of the ways of life of the householder and the monk.
--- THE "EGO" OF THE MASTER
In the nirvikalpa samadhi Sri Ramakrishna had realized that Brahman alone is real and the world illusory. By keeping his mind six months on the plane of the non-dual Brahman, he had attained to the state of the vijnani, the knower of Truth in a special and very rich sense, who sees Brahman not only in himself and in the transcendental Absolute, but in everything of the world. In this state of vijnana, sometimes, bereft of body-consciousness, he would regard himself as one with Brahman; sometimes, conscious of the dual world, he would regard himself as God's devotee, servant, or child. In order to enable the Master to work for the welfare of humanity, the Divine Mother had kept in him a trace of ego, which he described — according to his mood — as the "ego of Knowledge", the "ego of Devotion", the "ego of a child", or the "ego of a servant". In any case this ego of the Master, consumed by the fire of the Knowledge of Brahman, was an appearance only, like a burnt string. He often referred to this ego as the "ripe ego" in contrast with the ego of the bound soul, which he described as the "unripe" or "green" ego. The ego of the bound soul identifies itself with the body, relatives, possessions, and the world; but the "ripe ego", illumined by Divine Knowledge, knows the body, relatives, possessions, and the world to be unreal and establishes a relationship of love with God alone. Through this "ripe ego" Sri Ramakrishna dealt with the world and his wife. One day, while stroking his feet, Sarada Devi asked the Master, "What do you think of me?" Quick came the answer: "The Mother who is worshipped in the temple is the mother who has given birth to my body and is now living in the nahabat, and it is She again who is stroking my feet at this moment. Indeed, I always look on you as the personification of the Blissful Mother Kali."
Sarada Devi, in the company of her husband, had rare spiritual experiences. She said: "I have no words to describe my wonderful exaltation of spirit as I watched him in his different moods. Under the influence of divine emotion he would sometimes talk on abstruse subjects, sometimes laugh, sometimes weep, and sometimes become perfectly motionless in samadhi. This would continue throughout the night. There was such an extraordinary divine presence in him that now and then I would shake with fear and wonder how the night would pass. Months went by in this way. Then one day he discovered that I had to keep awake the whole night lest, during my sleep, he should go into samadhi — for it might happen at any moment —, and so he asked me to sleep in the nahabat."
--
We have now come to the end of Sri Ramakrishna's sadhana, the period of his spiritual discipline. As a result of his supersensuous experiences he reached certain conclusions regarding himself and spirituality in general. His conclusions about himself may be summarized as follows:
First, he was an Incarnation of God, a specially commissioned person, whose spiritual experiences were for the benefit of humanity. Whereas it takes an ordinary man a whole life's struggle to realize one or two phases of God, he had in a few years realized God in all His phases.
--
Third, Sri Ramakrishna realized the wish of the Divine Mother that through him She should found a new Order, consisting of those who would uphold the universal doctrines illustrated in his life.
Fourth, his spiritual insight told him that those who were having their last birth on the mortal plane of existence and those who had sincerely called on the Lord even once in their lives must come to him.
During this period Sri Ramakrishna suffered several bereavements. The first was the death of a nephew named Akshay. After the young man's death Sri Ramakrishna said: "Akshay died before my very eyes. But it did not affect me in the least. I stood by and watched a man die. It was like a sword being drawn from its scabbard. I enjoyed the scene, and laughed and sang and danced over it. They removed the body and cremated it. But the next day as I stood there (pointing to the southeast verandah of his room), I felt a racking pain for the loss of Akshay, as if somebody were squeezing my heart like a wet towel. I wondered at it and thought that the Mother was teaching me a lesson. I was not much concerned even with my own body — much less with a relative. But if such was my pain at the loss of a nephew, how much more must be the grief of the householders at the loss of their near and dear ones!" In 1871 Mathur died, and some five years later Sambhu Mallick — who, after Mathur's passing away, had taken care of the Master's comfort. In 1873 died his elder brother Rameswar, and in 1876, his beloved mother. These bereavements left their imprint on the tender human heart of Sri Ramakrishna, albeit he had realized the immortality of the soul and the illusoriness of birth and death.
In March 1875, about a year before the death of his mother, the Master met Keshab Chandra Sen. The meeting was a momentous event for both Sri Ramakrishna and Keshab. Here the Master for the first time came into actual, contact with a worthy representative of modern India.
--- BRAHMO SAMAJ
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Keshab possessed a complex nature. When passing through a great moral crisis, he spent much of his time in solitude and felt that he heard the voice of God, When a devotional form of worship was introduced into the Brahmo Samaj, he spent hours in singing kirtan with his followers. He visited England land in 1870 and impressed the English people with his musical voice, his simple English, and his spiritual fervour. He was entertained by Queen Victoria. Returning to India, he founded centres of the Brahmo Samaj in various parts of the country. Not unlike a professor of comparative religion in a European university, he began to discover, about the time of his first contact with Sri Ramakrishna, the harmony of religions. He became sympathetic toward the Hindu gods and goddesses, explaining them in a liberal fashion. Further, he believed that he was called by God to dictate to the world God's newly revealed law, the New Dispensation, the Navavidhan.
In 1878 a schism divided Keshab's Samaj. Some of his influential followers accused him of infringing the Brahmo principles by marrying his daughter to a wealthy man before she had attained the marriageable age approved by the Samaj. This group seceded and established the Sadharan Brahmo Samaj, Keshab remaining the leader of the Navavidhan. Keshab now began to be drawn more and more toward the Christ ideal, though under the influence of Sri Ramakrishna his devotion to the Divine Mother also deepened. His mental oscillation between Christ and the Divine Mother of Hinduism found no position of rest. In Bengal and some other parts of India the Brahmo movement took the form of unitarian Christianity, scoffed at Hindu rituals, and preached a crusade against image worship. Influenced by Western culture, it declared the supremacy of reason, advocated the ideals of the French Revolution, abolished the caste-system among its own members, stood for the emancipation of women, agitated for the abolition of early marriage, sanctioned the remarriage of widows, and encouraged various educational and social-reform movements. The immediate effect of the Brahmo movement in Bengal was the checking of the proselytizing activities of the Christian missionaries. It also raised Indian culture in the estimation of its English masters. But it was an intellectual and eclectic religious ferment born of the necessity of the time. Unlike Hinduism, it was not founded on the deep inner experiences of sages and prophets. Its influence was confined to a comparatively few educated men and women of the country, and the vast masses of the Hindus remained outside it. It sounded monotonously only one of the notes in the rich gamut of the Eternal Religion of the Hindus.
--- ARYA SAMAJ
The other movement playing an important part in the nineteenth-century religious revival of India was the Arya Samaj. The Brahmo Samaj, essentially a movement of compromise with European culture, tacitly admitted the superiority of the West. But the founder of the Arya Samaj was a ' pugnacious Hindu sannyasi who accepted the challenge of Islam and Christianity and was resolved to combat all foreign influence in India. Swami Dayananda (1824-1883) launched this movement in Bombay in 1875, and soon its influence was felt throughout western India. The Swami was a great scholar of the Vedas, which he explained as being strictly monotheistic. He preached against the worship of images and re-established the ancient Vedic sacrificial rites. According to him the Vedas were the ultimate authority on religion, and he accepted every word of them as literally true. The Arya Samaj became a bulwark against the encroachments of Islam and Christianity, and its orthodox flavour appealed to many Hindu minds. It also assumed leadership in many movements of social reform. The caste-system became a target of its attack. Women it liberated from many of their social disabilities. The cause of education received from it a great impetus. It started agitation against early marriage and advocated the remarriage of Hindu widows. Its influence was strongest in the Punjab, the battle-ground of the Hindu and Islamic cultures. A new fighting attitude was introduced into the slumbering Hindu society. Unlike the Brahmo Samaj, the influence of the Arya Samaj was not confined to the intellectuals. It was a force that spread to the masses. It was a dogmatic movement intolerant of those who disagreed with its views, and it emphasized only one way, the Arya Samaj way, to the realization of Truth. Sri Ramakrishna met Swami Dayananda when the latter visited Bengal.
--- KESHAB CHANDRA SEN
Keshab Chandra Sen and Sri Ramakrishna met for the first time in the garden house of Jaygopal Sen at Belgharia, a few miles from Dakshineswar, where the great Brahmo leader was staying with some of his disciples. In many respects the two were poles apart, though an irresistible inner attraction was to make them intimate friends. The Master had realized God as Pure Spirit and Consciousness, but he believed in the various forms of God as well. Keshab, on the other hand, regarded image worship as idolatry and gave allegorical explanations of the Hindu deities. Keshab was an orator and a writer of books and magazine articles; Sri Ramakrishna had a horror of lecturing and hardly knew how to write his own name, Keshab's fame spread far and wide, even reaching the distant shores of England; the Master still led a secluded life in the village of Dakshineswar. Keshab emphasized social reforms for India's regeneration; to Sri Ramakrishna God-realization was the only goal of life. Keshab considered himself a disciple of Christ and accepted in a diluted form the Christian sacraments and Trinity; Sri Ramakrishna was the simple child of Kali, the Divine Mother, though he too, in a different way, acknowledged Christ's divinity. Keshab was a householder holder and took a real interest in the welfare of his children, whereas Sri Ramakrishna was a paramahamsa and completely indifferent to the life of the world. Yet, as their acquaintance ripened into friendship, Sri Ramakrishna and Keshab held each other in great love and respect. Years later, at the news of Keshab's death, the Master felt as if half his body had become paralyzed. Keshab's concepts of the harmony of religions and the Motherhood of God were deepened and enriched by his contact with Sri Ramakrishna.
Sri Ramakrishna, dressed in a red-bordered dhoti, one end of which was carelessly thrown over his left shoulder, came to Jaygopal's garden house accompanied by Hriday. No one took notice of the unostentatious visitor. Finally the Master said to Keshab, "People tell me you have seen God; so I have come to hear from you about God." A magnificent conversation followed. The Master sang a thrilling song about Kali and forthwith went into samadhi. When Hriday uttered the sacred "Om" in his ears, he gradually came back to consciousness of the world, his face still radiating a divine brilliance. Keshab and his followers were amazed. The contrast between Sri Ramakrishna and the Brahmo devotees was very interesting. There sat this small man, thin and extremely delicate. His eyes were illumined with an inner light. Good humour gleamed in his eyes and lurked in the corners of his mouth. His speech was Bengali of a homely kind with a slight, delightful stammer, and his words held men enthralled by their wealth of spiritual experience, their inexhaustible store of simile and metaphor, their power of observation, their bright and subtle humour, their wonderful catholicity, their ceaseless flow of wisdom. And around him now were the sophisticated men of Bengal, the best products of Western education, with Keshab, the idol of young Bengal, as their leader.
Keshab's sincerity was enough for Sri Ramakrishna. Henceforth the two saw each other frequently, either at Dakshineswar or at the temple of the Brahmo Samaj. Whenever the Master was in the temple at the time of divine service, Keshab would request him to speak to the congregation. And Keshab would visit the saint, in his turn, with offerings of flowers and fruits.
--- OTHER BRAHMO LEADERS
Gradually other Brahmo leaders began to feel Sri Ramakrishna's influence. But they were by no means uncritical admirers of the Master. They particularly disapproved of his ascetic renunciation and condemnation of "woman and gold".1 They measured him according to their own ideals of the householder's life. Some could not understand his samadhi and described it as a nervous malady. Yet they could not resist his magnetic personality.
Among the Brahmo leaders who knew the Master closely were Pratap Chandra Mazumdar, Vijaykrishna Goswami, Trailokyanath Sannyal, and Shivanath Shastri.
Shivanath, one day, was greatly impressed by the Master's utter simplicity and abhorrence of praise. He was seated with Sri Ramakrishna in the latter's room when several rich men of Calcutta arrived. The Master left the room for a few minutes. In the mean time Hriday, his nephew, began to describe his samadhi to the visitors. The last few words caught the Master's ear as he entered the room. He said to Hriday: "What a mean-spirited fellow you must be to extol me thus before these rich men! You have seen their costly apparel and their gold watches and chains, and your object is to get from them as much money as you can. What do I care about what they think of me? (Turning to the gentlemen) No, my friends, what he has told you about me is not true. It was not love of God that made me absorbed in God and indifferent to external life. I became positively insane for some time. The sadhus who frequented this temple told me to practise many things. I tried to follow them, and the consequence was that my austerities drove me to insanity." This is a quotation from one of Shivanath's books. He took the Master's words literally and failed to see their real import.
Shivanath vehemently criticized the Master for his other-worldly attitude toward his wife. He writes: "Ramakrishna was practically separated from his wife, who lived in her village home. One day when I was complaining to some friends about the virtual widowhood of his wife, he drew me to one side and whispered in my ear: 'Why do you complain? It is no longer possible; it is all dead and gone.' Another day as I was inveighing against this part of his teaching, and also declaring that our program of work in the Brahmo Samaj includes women, that ours is a social and domestic religion, and that we want to give education and social liberty to women, the saint became very much excited, as was his way when anything against his settled conviction was asserted — a trait we so much liked in him — and exclaimed, 'Go, thou fool, go and perish in the pit that your women will dig for you.' Then he glared at me and said: 'What does a gardener do with a young plant? Does he not surround it with a fence, to protect it from goats and cattle? And when the young plant has grown up into a tree and it can no longer be injured by cattle, does he not remove the fence and let the tree grow freely?' I replied, 'Yes, that is the custom with gardeners.' Then he remarked, 'Do the same in your spiritual life; become strong, be full-grown; then you may seek them.' To which I replied, 'I don't agree with you in thinking that women's work is like that of cattle, destructive; they are our associates and helpers in our spiritual struggles and social progress' — a view with which he could not agree, and he marked his dissent by shaking his head. Then referring to the lateness of the hour he jocularly remarked, 'It is time for you to depart; take care, do not be late; otherwise your woman will not admit you into her room.' This evoked hearty laughter."
Pratap Chandra Mazumdar, the right-hand man of Keshab and an accomplished Brahmo preacher in Europe and America, bitterly criticized Sri Ramakrishna's use of uncultured language and also his austere attitude toward his wife. But he could not escape the spell of the Master's personality. In the course of an article about Sri Ramakrishna, Pratap wrote in the "Theistic Quarterly Review": "What is there in common between him and me? I, a Europeanized, civilized, self-centred, semi-sceptical, so-called educated reasoner, and he, a poor, illiterate, unpolished, half-idolatrous, friendless Hindu devotee? Why should I sit long hours to attend to him, I, who have listened to Disraeli and Fawcett, Stanley and Max Muller, and a whole host of European scholars and divines? . . . And it is not I only, but dozens like me, who do the same. . . . He worships Siva, he worships Kali, he worships Rama, he worships Krishna, and is a confirmed advocate of Vedantic doctrines. . . . He is an idolater, yet is a faithful and most devoted meditator on the perfections of the One Formless, Absolute, Infinite Deity. . . . His religion is ecstasy, his worship means transcendental insight, his whole nature burns day and night with a permanent fire and fever of a strange faith and feeling. . . . So long as he is spared to us, gladly shall we sit at his feet to learn from him the sublime precepts of purity, unworldliness, spirituality, and inebriation in the love of God. . . . He, by his childlike bhakti, by his strong conceptions of an ever-ready Motherhood, helped to unfold it [God as our Mother] in our minds wonderfully. . . . By associating with him we learnt to realize better the divine attributes as scattered over the three hundred and thirty millions of deities of mythological India, the gods of the Puranas."
The Brahmo leaders received much inspiration from their contact with Sri Ramakrishna. It broadened their religious views and kindled in their hearts the yearning for God-realization; it made them understand and appreciate the rituals and symbols of Hindu religion, convinced them of the manifestation of God in diverse forms, and deepened their thoughts about the harmony of religions. The Master, too, was impressed by the sincerity of many of the Brahmo devotees. He told them about his own realizations and explained to them the essence of his teachings, such as the necessity of renunciation, sincerity in the pursuit of one's own course of discipline, faith in God, the performance of one's duties without thought of results, and discrimination between the Real and the unreal.
This contact with the educated and progressive Bengalis opened Sri Ramakrishna's eyes to a new realm of thought. Born and brought up in a simple village, without any formal education, and taught by the orthodox holy men of India in religious life, he had had no opportunity to study the influence of modernism on the thoughts and lives of the Hindus. He could not properly estimate the result of the impact of Western education on Indian culture. He was a Hindu of the Hindus, renunciation being to him the only means to the realization of God in life. From the Brahmos he learnt that the new generation of India made a compromise between God and the world. Educated young men were influenced more by the Western philosophers than by their own prophets. But Sri Ramakrishna was not dismayed, for he saw in this, too, the hand of God. And though he expounded to the Brahmos all his ideas about God and austere religious disciplines, yet he bade them accept from his teachings only as much as suited their tastes and temperaments.
^The term "woman and gold", which has been used throughout in a collective sense, occurs again and again in the teachings of Sri Ramakrishna to designate the chief impediments to spiritual progress. This favourite expression of the Master, "kaminikanchan", has often been misconstrued. By it he meant only "lust and greed", the baneful influence of which retards the aspirant's spiritual growth. He used the word "kamini", or "woman", as a concrete term for the sex instinct when addressing his man devotees. He advised women, on the other hand, to shun "man". "Kanchan", or "gold", symbolizes greed, which is the other obstacle to spiritual life.
Sri Ramakrishna never taught his disciples to hate any woman, or womankind in general. This can be seen clearly by going through all his teachings under this head and judging them collectively. The Master looked on all women as so many images of the Divine Mother of the Universe. He paid the highest homage to womankind by accepting a woman as his guide while practising the very profound spiritual disciplines of Tantra. His wife, known and revered as the Holy Mother, was his constant companion and first disciple. At the end of his spiritual practice he literally worshipped his wife as the embodiment of the Goddess Kali, the Divine Mother. After his passing away the Holy Mother became the spiritual guide not only of a large number of householders, but also of many monastic members of the Ramakrishna Order.
--- THE MASTER'S YEARNING FOR HIS OWN DEVOTEES
Contact with the Brahmos increased Sri Ramakrishna's longing to encounter aspirants who would be able to follow his teachings in their purest form. "There was no limit", he once declared, "to the longing I felt at that time. During the day-time I somehow managed to control it. The secular talk of the worldly-minded was galling to me, and I would look wistfully to the day when my own beloved companions would come. I hoped to find solace in conversing with them and relating to them my own realizations. Every little incident would remind me of them, and thoughts of them wholly engrossed me. I was already arranging in my mind what I should say to one and give to another, and so on. But when the day would come to a close I would not be able to curb my feelings. The thought that another day had gone by, and they had not come, oppressed me. When, during the evening service, the temples rang with the sound of bells and conch-shells, I would climb to the roof of the kuthi in the garden and, writhing in anguish of heart, cry at the top of my voice: 'Come, my children! Oh, where are you? I cannot bear to live without you.' A mother never longed so intensely for the sight of her child, nor a friend for his companions, nor a lover for his sweetheart, as I longed for them. Oh, it was indescribable! Shortly after this period of yearning the devotees1 began to come."
In the year 1879 occasional writings about Sri Ramakrishna by the Brahmos, in the Brahmo magazines, began to attract his future disciples from the educated middle-class Bengalis, and they continued to come till 1884. But others, too, came, feeling the subtle power of his attraction. They were an ever shifting crowd of people of all castes and creeds: Hindus and Brahmos, Vaishnavas and Saktas, the educated with university degrees and the illiterate, old and young, maharajas and beggars, journalists and artists, pundits and devotees, philosophers and the worldly-minded, jnanis and yogis, men of action and men of faith, virtuous women and prostitutes, office-holders and vagabonds, philanthropists and self-seekers, dramatists and drunkards, builders-up and pullers-down. He gave to them all, without stint, from his illimitable store of realization. No one went away empty-handed. He taught them the lofty .knowledge of the Vedanta and the soul
-melting love of the Purana. Twenty hours out of twenty-four he would speak without out rest or respite. He gave to all his sympathy and enlightenment, and he touched them with that strange power of the soul which could not but melt even the most hardened. And people understood him according to their powers of comprehension.
^The word is generally used in the text to denote one devoted to God, a worshipper of the Personal God, or a follower of the path of love. A devotee of Sri Ramakrishna is one who is devoted to Sri Ramakrishna and follows his teachings. The word "disciple", when used in connexion with Sri Ramakrishna, refers to one who had been initiated into spiritual life by Sri Ramakrishna and who regarded him as his guru.
--- THE MASTER'S METHOD OF TEACHING
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For the householders Sri Ramakrishna did not prescribe the hard path of total renunciation. He wanted them to discharge their obligations to their families. Their renunciation was to be mental. Spiritual life could not be acquired by flying away from responsibilities. A married couple should live like brother and sister after the birth of one or two children, devoting their time to spiritual talk and contemplation. He encouraged the householders, saying that their life was, in a way, easier than that of the monk, since it was more advantageous to fight the enemy from inside a fortress than in an open field. He insisted, however, on their repairing into solitude every now and then to strengthen their devotion and faith in God through prayer, japa, and meditation. He prescribed for them the companionship of sadhus. He asked them to perform their worldly duties with one hand, while holding to God with the other, and to pray to God to make their duties fewer and fewer so that in the end they might cling to Him with both hands. He would discourage in both the householders and the celibate youths any lukewarmness in their spiritual struggles. He would not ask them to follow indiscriminately the ideal of non-resistance, which ultimately makes a coward of the unwary.
--- FUTURE MONKS
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The first two householder devotees to come to Dakshineswar were Ramchandra Dutta and Manomohan Mitra. A medical practitioner and chemist, Ram was sceptical about God and religion and never enjoyed peace of soul. He wanted tangible proof of God's existence. The Master said to him: "God really" exists. You don't see the stars in the day-time, but that doesn't mean that the stars do not exist. There is butter in milk. But can anybody see it by merely looking at the milk? To get butter you must churn milk in a quiet and cool place. You cannot realize God by a mere wish; you must go through some mental disciplines." By degrees the Master awakened Ram's spirituality and the latter became one of his foremost lay disciples. It was Ram who introduced Narendranath to Sri Ramakrishna. Narendra was a relative of Ram.
Manomohan at first met with considerable opposition from his wife and other relatives, who resented his visits to Dakshineswar. But in the end the unselfish love of the Master triumphed over worldly affection. It was Manomohan who brought Rakhal to the Master.
--
Suresh Mitra, a beloved disciple whom the Master often addressed as Surendra, had received an English education and held an important post in an English firm. Like many other educated young men of the time, he prided himself on his atheism and led a Bohemian life. He was addicted to drinking. He cherished an exaggerated notion about man's free will. A victim of mental depression, he was brought to Sri Ramakrishna by Ramchandra chandra Dutta. When he heard the Master asking a disciple to practise the virtue of self-surrender to God, he was impressed. But though he tried thenceforth to do so, he was unable to give up his old associates and his drinking. One day the Master said in his presence, "Well, when a man goes to an undesirable place, why doesn't he take the Divine Mother with him?" And to Surendra himself Sri Ramakrishna said: "Why should you drink wine as wine? Offer it to Kali, and then take it as Her prasad, as consecrated drink
. But see that you don't become intoxicated; you must not reel and your thoughts must not wander. At first you will feel ordinary excitement, but soon you will experience spiritual exaltation." Gradually Surendra's entire life was changed. The Master designated him as one of those commissioned by the Divine Mother to defray a great part of his expenses. Surendra's purse was always open for the Master's comfort.
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Bhavanath Chatterji visited the Master while he was still in his teens. His parents and relatives regarded Sri Ramakrishna as an insane person and tried their utmost to prevent him from becoming intimate with the Master. But the young boy was very stubborn and often spent nights at Dakshineswar. He was greatly attached to Narendra, and the Master encouraged their friendship. The very sight of him often awakened Sri Ramakrishna's spiritual emotion.
--- BALARAM BOSE
Balaram Bose came of a wealthy Vaishnava family. From his youth he had shown a deep religious temperament and had devoted his time to meditation, prayer, and the study of the Vaishnava scriptures. He was very much impressed by Sri Ramakrishna even at their first meeting. He asked Sri Ramakrishna whether God really existed and, if so, whether a man could realize Him. The Master said: "God reveals Himself to the devotee who thinks of Him as his nearest and dearest. Because you do not draw response by praying to Him once, you must not conclude that He does not exist. Pray to God, thinking of Him as dearer than your very self. He is much attached to His devotees. He comes to a man even before He is sought. There is none more intimate and affectionate than God." Balaram had never before heard God spoken of in such forceful words; every one of the words seemed true to him. Under the Master's influence he outgrew the conventions of the Vaishnava worship and became one of the most beloved of the disciples. It was at his home that the Master slept whenever he spent a night in Calcutta.
--- MAHENDRA OR M.
Mahendranath Gupta, better known as "M.", arrived at Dakshineswar in March 1882. He belonged to the Brahmo Samaj and was headmaster of the Vidyasagar High School at Syambazar, Calcutta. At the very first sight the Master recognized him as one of his "marked" disciples. Mahendra recorded in his diary Sri Ramakrishna's conversations with his devotees. These are the first directly recorded words, in the spiritual history of the world, of a man recognized as belonging in the class of Buddha and Christ. The present volume is a translation of this diary. Mahendra was instrumental, through his personal contacts, in spreading the Master's message among many young and aspiring souls.
--- NAG MAHASHAY
Durgacharan Nag, also known as Nag Mahashay, was the ideal householder among the lay disciples of Sri Ramakrishna. He was the embodiment of the Master's ideal of life in the world, unstained by worldliness. In spite of his intense desire to become a sannyasi, Sri Ramakrishna asked him to live in the world in the spirit of a monk, and the disciple truly carried out this injunction. He was born of a poor family and even during his boyhood often sacrificed everything to lessen the sufferings of the needy. He had married at an early age and after his wife's death had married a second time to obey his father's command. But he once said to his wife: "Love on the physical level never lasts. He is indeed blessed who can give his love to God with his whole heart. Even a little attachment to the body endures for several births. So do not be attached to this cage of bone and flesh. Take shelter at the feet of the Mother and think of Her alone. Thus your life here and hereafter will be ennobled." The Master spoke of him as a "blazing light". He received every word of Sri Ramakrishna in dead earnest. One day he heard the Master saying that it was difficult for doctors, lawyers, and brokers to make much progress in spirituality. Of doctors he said, "If the mind clings to the tiny drops of medicine, how can it conceive of the Infinite?" That was the end of Durgacharan's medical practice and he threw his chest of medicines into the Ganges. Sri Ramakrishna assured him that he would not lack simple food and clothing. He bade him serve holy men. On being asked where he would find real holy men, the Master said that the sadhus themselves would seek his company. No sannyasi could have lived a more austere life than Durgacharan.
--- GIRISH GHOSH
Girish Chandra Ghosh was a born rebel against God, a sceptic, a Bohemian, a drunkard. He was the greatest Bengali dramatist of his time, the father of the modem Bengali stage. Like other young men he had imbibed all the vices of the West. He had plunged into a life of dissipation and had become convinced that religion was only a fraud. Materialistic philosophy he justified as enabling one to get at least a little fun out of life. But a series of reverses shocked him and he became eager to solve the riddle of life. He had heard people say that in spiritual life the help of a guru was imperative and that the guru was to be regarded as God Himself. But Girish was too well acquainted with human nature to see perfection in a man. His first meeting with Sri Ramakrishna did not impress him at all. He returned home feeling as if he had seen a freak at a circus; for the Master, in a semi-conscious mood, had inquired whether it was evening, though the lamps were burning in the room. But their paths often crossed, and Girish could not avoid further encounters. The Master attended a performance in Girish's Star Theatre. On this occasion, too, Girish found nothing impressive about him. One day, however, Girish happened to see the Master dancing and singing with the devotees. He felt the contagion and wanted to join them, but restrained himself for fear of ridicule. Another day Sri Ramakrishna was about to give him spiritual instruction, when Girish said: "I don't want to listen to instructions. I have myself written many instructions. They are of no use to me. Please help me in a more tangible way If you can." This pleased the Master and he asked Girish to cultivate faith.
As time passed, Girish began to learn that the guru is the one who silently unfolds the disciple's inner life. He became a steadfast devotee of the Master. He often loaded the Master with insults, drank in his presence, and took liberties which astounded the other devotees. But the Master knew that at heart Girish was tender, faithful, and sincere. He would not allow Girish to give up the theatre. And when a devotee asked him to tell Girish to give up drinking, he sternly replied: "That is none of your business. He who has taken charge of him will look after him. Girish is a devotee of heroic type. I tell you, drinking will not affect him." The Master knew that mere words could not induce a man to break deep-rooted habits, but that the silent influence of love worked miracles. Therefore he never asked him to give up alcohol, with the result that Girish himself eventually broke the habit. Sri Ramakrishna had strengthened Girish's resolution by allowing him to feel that he was absolutely free.
One day Girish felt depressed because he was unable to submit to any routine of spiritual discipline. In an exalted mood the Master said to him: "All right, give me your power of attorney. Henceforth I assume responsibility for you. You need not do anything." Girish heaved a sigh of relief. He felt happy to think that Sri Ramakrishna had assumed his spiritual responsibilities. But poor Girish could not then realize that He also, on his part, had to give up his freedom and make of himself a puppet in Sri Ramakrishna's hands. The Master began to discipline him according to this new attitude. One day Girish said about a trifling matter, "Yes, I shall do this." "No, no!" the Master corrected him. "You must not speak in that egotistic manner. You should say, 'God willing, I shall do it.'" Girish understood. Thenceforth he tried to give up all idea of personal responsibility and surrender himself to the Divine Will. His mind began to dwell constantly on Sri Ramakrishna. This unconscious meditation in time chastened his turbulent spirit.
The householder devotees generally visited Sri Ramakrishna on Sunday afternoons and other holidays. Thus a brotherhood was gradually formed, and the Master encouraged their fraternal feeling. Now and then he would accept an invitation to a devotee's home, where other devotees would also be invited. Kirtan would be arranged and they would spend hours in dance and devotional music. The Master would go into trances or open his heart in religious discourses and in the narration of his own spiritual experiences. Many people who could not go to Dakshineswar participated in these meetings and felt blessed. Such an occasion would be concluded with a sumptuous feast.
But it was in the company of his younger devotees, pure souls yet unstained by the touch of worldliness, that Sri Ramakrishna took greatest joy. Among the young men who later embraced the householder's life were Narayan, Paitu, the younger Naren, Tejchandra, and Purna. These visited the Master sometimes against strong opposition from home.
--- PURNA
Purna was a lad of thirteen, whom Sri Ramakrishna described as an Isvarakoti, a soul born with special spiritual qualities. The Master said that Purna was the last of the group of brilliant devotees who, as he once had seen in a trance, would come to him for spiritual illumination. Purna said to Sri Ramakrishna during their second meeting, "You are God Himself incarnated in flesh and blood." Such words coming from a mere youngster proved of what stuff the boy was made.
--- MAHIMACHARAN AND PRATAP HAZRA
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Sri Ramakrishna also became acquainted with a number of people whose scholarship or wealth entitled them everywhere to respect. He had met, a few years before, Devendranath Tagore, famous all over Bengal for his wealth, scholarship, saintly character, and social position. But the Master found him disappointing; for, whereas Sri Ramakrishna expected of a saint complete renunciation of the world, Devendranath combined with his saintliness a life of enjoyment. Sri Ramakrishna met the great poet Michael Madhusudan, who had embraced Christianity "for the sake of his stomach". To him the Master could not impart instruction, for the Divine Mother "pressed his tongue". In addition he met Maharaja Jatindra Mohan Tagore, a titled aristocrat of Bengal; Kristodas Pal, the editor, social reformer, and patriot; Iswar Vidyasagar, the noted philanthropist and educator; Pundit Shashadhar, a great champion of Hindu orthodoxy; Aswini Kumar Dutta, a headmaster, moralist, and leader of Indian Nationalism; and Bankim Chatterji, a deputy magistrate, novelist, and essayist, and one of the fashioners of modern Bengali prose. Sri Ramakrishna was not the man to be dazzled by outward show, glory, or eloquence. A pundit without discrimination he regarded as a mere straw. He would search people's hearts for the light of God, and if that was missing he would have nothing to do with them.
--- KRISTODAS PAL
The Europeanized Kristodas Pal did not approve of the Master's emphasis on renunciation and said; "Sir, this cant of renunciation has almost ruined the country. It is for this reason that the Indians are a subject nation today. Doing good to others, bringing education to the door of the ignorant, and above all, improving the material conditions of the country — these should be our duty now. The cry of religion and renunciation would, on the contrary, only weaken us. You should advise the young men of Bengal to resort only to such acts as will uplift the country." Sri Ramakrishna gave him a searching look and found no divine light within, "You man of poor understanding!" Sri Ramakrishna said sharply. "You dare to slight in these terms renunciation and piety, which our scriptures describe as the greatest of all virtues! After reading two pages of English you think you have come to know the world! You appear to think you are omniscient. Well, have you seen those tiny crabs that are born in the Ganges just when the rains set in? In this big universe you are even less significant than one of those small creatures. How dare you talk of helping the world? The Lord will look to that. You haven't the power in you to do it." After a pause the Master continued: "Can you explain to me how you can work for others? I know what you mean by helping them. To feed a number of persons, to treat them when they are sick, to construct a road or dig a well — isn't that all? These, are good deeds, no doubt, but how trifling in comparison with the vastness of the universe! How far can a man advance in this line? How many people can you save from famine? Malaria has ruined a whole province; what could you do to stop its onslaught? God alone looks after the world. Let a man first realize Him. Let a man get the authority from God and be endowed with His power; then, and then alone, may he think of doing good to others. A man should first be purged of all egotism. Then alone will the Blissful Mother ask him to work for the world." Sri Ramakrishna mistrusted philanthropy that presumed to pose as charity. He warned people against it. He saw in most acts of philanthropy nothing but egotism, vanity, a desire for glory, a barren excitement to kill the boredom of life, or an attempt to soothe a guilty conscience. True charity, he taught, is the result of love of God — service to man in a spirit of worship.
--- MONASTIC DISCIPLES
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The first of these young men to come to the Master was Latu. Born of obscure parents, in Behar, he came to Calcutta in search of work and was engaged by Ramchandra Dutta as house-boy. Learning of the saintly Sri Ramakrishna, he visited the Master at Dakshineswar and was deeply touched by his cordiality. When he was about to leave, the Master asked him to take some money and return home in a boat or carriage. But Latu declared he had a few pennies and jingled the coins in his pocket. Sri Ramakrishna later requested Ram to allow Latu to stay with him permanently. Under Sri Ramakrishna's guidance Latu made great progress in meditation and was blessed with ecstatic visions, but all the efforts of the Master to give him a smattering of education failed. Latu was very fond of kirtan and other devotional songs but remained all his life illiterate.
--- RAKHAL
Even before Rakhal's coming to Dakshineswar, the Master had had visions of him as his spiritual son and as a playmate of Krishna at Vrindavan. Rakhal was born of wealthy parents. During his childhood he developed wonderful spiritual traits and used to play at worshipping gods and goddesses. In his teens he was married to a sister of Manomohan Mitra, from whom he first heard of the Master. His father objected to his association with Sri Ramakrishna but afterwards was reassured to find that many celebrated people were visitors at Dakshineswar. The relationship between the Master and this beloved disciple was that of mother and child. Sri Ramakrishna allowed Rakhal many liberties denied to others. But he would not hesitate to chastise the boy for improper actions. At one time Rakhal felt a childlike jealousy because he found that other boys were receiving the Master's affection. He soon got over it and realized his guru as the Guru of the whole universe. The Master was worried to hear of his marriage, but was relieved to find that his wife was a spiritual soul who would not be a hindrance to his progress.
--- THE ELDER GOPAL
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To spread his message to the four corners of the earth Sri Ramakrishna needed a strong instrument. With his frail body and delicate limbs he could not make great journeys across wide spaces. And such an instrument was found in Narendranath Dutta, his beloved Naren, later known to the world as Swami Vivekananda. Even before meeting Narendranath, the Master had seen him in a vision as a sage, immersed in the meditation of the Absolute, who at Sri Ramakrishna's request had agreed to take human birth to assist him in his work.
Narendra was born in Calcutta on January 12, 1863, of an aristocratic kayastha family. His mother was steeped in the great Hindu epics, and his father, a distinguished attorney of the Calcutta High Court, was an agnostic about religion, a friend of the poor, and a mocker at social conventions. Even in his boyhood and youth Narendra possessed great physical courage and presence of mind, a vivid imagination, deep power of thought, keen intelligence, an extraordinary memory, a love of truth, a passion for purity, a spirit of independence, and a tender heart. An expert musician, he also acquired proficiency in physics, astronomy, mathematics, philosophy, history, and literature. He grew up into an extremely handsome young man. Even as a child he practised meditation and showed great power of concentration. Though free and passionate in word and action, he took the vow of austere religious chastity and never allowed the fire of purity to be extinguished by the slightest defilement of body or soul.
--
In a state of mental conflict and torture of soul, Narendra came to Sri Ramakrishna at Dakshineswar. He was then eighteen years of age and had been in college two years. He entered the Master's room accompanied by some light-hearted friends. At Sri Ramakrishna's request he sang a few songs, pouring his whole soul into them, and the Master went into samadhi. A few minutes later Sri Ramakrishna suddenly left his seat, took Narendra by the hand, and led him to the screened verandah north of his room. They were alone. Addressing Narendra most tenderly, as if he were a friend of long acquaintance, the Master said: "Ah! You have come very late. Why have you been so unkind as to make me wait all these days? My ears are tired of hearing the futile words of worldly men. Oh, how I have longed to pour my spirit into the heart of someone fitted to receive my message!" He talked thus, sobbing all the time. Then, standing before Narendra with folded hands, he addressed him as Narayana, born on earth to remove the misery of humanity. Grasping Narendra's hand, he asked him to come again, alone, and very soon. Narendra was startled. "What is this I have come to see?" he said to himself. "He must be stark mad. Why, I am the son of Viswanath Dutta. How dare he speak this way to me?"
When they returned to the room and Narendra heard the Master speaking to others, he was surprised to find in his words an inner logic, a striking sincerity, and a convincing proof of his spiritual nature. In answer to Narendra's question, "Sir, have you seen God?" the Master said: "Yes, I have seen God. I have seen Him more tangibly than I see you. I have talked to Him more intimately than I am talking to you." Continuing, the Master said: "But, my child, who wants to see God? People shed jugs of tears for money, wife, and children. But if they would weep for God for only one day they would surely see Him." Narendra was amazed. These words he could not doubt. This was the first time he had ever heard a man saying that he had seen God. But he could not reconcile these words of the Master with the scene that had taken place on the verandah only a few minutes before. He concluded that Sri Ramakrishna was a monomaniac, and returned home rather puzzled in mind.
During his second visit, about a month later, suddenly, at the touch of the Master, Narendra felt overwhelmed and saw the walls of the room and everything around him whirling and vanishing. "What are you doing to me?" he cried in terror. "I have my father and mother at home." He saw his own ego and the whole universe almost swallowed in a nameless void. With a laugh the Master easily restored him. Narendra thought he might have been hypnotized, but he could not understand how a monomaniac could cast a spell over the mind of a strong person like himself. He returned home more confused than ever, resolved to be henceforth on his guard before this strange man.
But during his third visit Narendra fared no better. This time, at the Master's touch, he lost consciousness entirely. While he was still in that state, Sri Ramakrishna questioned him concerning his spiritual antecedents and whereabouts, his mission in this world, and the duration of his mortal life. The answers confirmed what the Master himself had known and inferred. Among other things, he came to know that Narendra was a sage who had already attained perfection, and that the day he learnt his real nature he would give up his body in yoga, by an act of will.
A few more meetings completely removed from Narendra's mind the last traces of the notion that Sri Ramakrishna might be a monomaniac or wily hypnotist. His integrity, purity, renunciation, and unselfishness were beyond question. But Narendra could not accept a man, an imperfect mortal, as his guru. As a member of the Brahmo Samaj, he could not believe that a human intermediary was necessary between man and God. Moreover, he openly laughed at Sri Ramakrishna's visions as hallucinations. Yet in the secret chamber of his heart he bore a great love for the Master.
Sri Ramakrishna was grateful to the Divine Mother for sending him one who doubted his own realizations. Often he asked Narendra to test him as the money-changers test their coins. He laughed at Narendra's biting criticism of his spiritual experiences and samadhi. When at times Narendra's sharp words distressed him, the Divine Mother Herself would console him, saying: "Why do you listen to him? In a few days he will believe your every word." He could hardly bear Narendra's absences. Often he would weep bitterly for the sight of him. Sometimes Narendra would find the Master's love embarrassing; and one day he sharply scolded him, warning him that such infatuation would soon draw him down to the level of its object. The Master was distressed and prayed to the Divine Mother. Then he said to Narendra: "You rogue, I won't listen to you any more. Mother says that I love you because I see God in you, and the day I no longer see God in you I shall not be able to bear even the sight of you."
The Master wanted to train Narendra in the teachings of the non-dualistic Vedanta philosophy. But Narendra, because of his Brahmo upbringing, considered it wholly blasphemous to look on man as one with his Creator. One day at the temple garden he laughingly said to a friend: "How silly! This jug is God! This cup is God! Whatever we see is God! And we too are God! Nothing could be more absurd." Sri Ramakrishna came out of his room and gently touched him. Spellbound, he immediately perceived that everything in the world was indeed God. A new universe opened around him. Returning home in a dazed state, he found there too that the food, the plate, the eater himself, the people around him, were all God. When he walked in the street, he saw that the cabs, the horses, the streams of people, the buildings, were all Brahman. He could hardly go about his day's business. His parents became anxious about him and thought him ill. And when the intensity of the experience abated a little, he saw the world as a dream. Walking in the public square, he would strike his head against the iron railings to know whether they were real. It took him a number of days to recover his normal self. He had a foretaste of the great experiences yet to come and realized that the words of the Vedanta were true.
At the beginning of 1884 Narendra's father suddenly died of heart-failure, leaving the family in a state of utmost poverty. There were six or seven mouths to feed at home. Creditors were knocking at the door. Relatives who had accepted his father's unstinted kindness now became enemies, some even bringing suit to deprive Narendra of his ancestral home. Actually starving and barefoot, Narendra searched for a job, but without success. He began to doubt whether anywhere in the world there was such a thing as unselfish sympathy. Two rich women made evil proposals to him and promised to put an end to his distress; but he refused them with contempt.
Narendra began to talk of his doubt of the very existence of God. His friends thought he had become an atheist, and piously circulated gossip adducing unmentionable motives for his unbelief. His moral character was maligned. Even some of the Master's disciples partly believed the gossip, and Narendra told these to their faces that only a coward believed in God through fear of suffering or hell. But he was distressed to think that Sri Ramakrishna, too, might believe these false reports. His pride revolted. He said to himself: "What does it matter? If a man's good name rests on such slender foundations, I don't care." But later on he was amazed to learn that the Master had never lost faith in him. To a disciple who complained about Narendra's degradation, Sri Ramakrishna replied: "Hush, you fool! The Mother has told me it can never be so. I won't look at you if you speak that way again."
The moment came when Narendra's distress reached its climax. He had gone the whole day without food. As he was returning home in the evening he could hardly lift his tired limbs. He sat down in front of a house in sheer exhaustion, too weak even to think. His mind began to wander. Then, suddenly, a divine power lifted the veil over his soul. He found the solution of the problem of the coexistence of divine justice and misery, the presence of suffering in the creation of a blissful Providence. He felt bodily refreshed, his soul was bathed in peace, and he slept serenely.
Narendra now realized that he had a spiritual mission to fulfil. He resolved to renounce the world, as his grandfather had renounced it, and he came to Sri Ramakrishna for his blessing. But even before he had opened his mouth, the Master knew what was in his mind and wept bitterly at the thought of separation. "I know you cannot lead a worldly life," he said, "but for my sake live in the world as long as I live."
One day, soon after, Narendra requested Sri Ramakrishna to pray to the Divine Mother to remove his poverty. Sri Ramakrishna bade him pray to Her himself, for She would certainly listen to his prayer. Narendra entered the shrine of Kali. As he stood before the image of the Mother, he beheld Her as a living Goddess, ready to give wisdom and liberation. Unable to ask Her for petty worldly things, he prayed only for knowledge and renunciation, love and liberation. The Master rebuked him for his failure to ask the Divine Mother to remove his poverty and sent him back to the temple. But Narendra, standing in Her presence, again forgot the purpose of his coming. Thrice he went to the temple at the bidding of the Master, and thrice he returned, having forgotten in Her presence why he had come. He was wondering about it when it suddenly flashed in his mind that this was all the work of Sri Ramakrishna; so now he asked the Master himself to remove his poverty, and was assured that his family would not lack simple food and clothing.
This was a very rich and significant experience for Narendra. It taught him that Sakti, the Divine Power, cannot be ignored in the world and that in the relative plane the need of worshipping a Personal God is imperative. Sri Ramakrishna was overjoyed with the conversion. The next day, sitting almost on Narendra's lap, he said to a devotee, pointing first to himself, then to Narendra: "I see I am this, and again that. Really I feel no difference. A stick floating in the Ganges seems to divide the water; But in reality the water is one. Do you see my point? Well, whatever is, is the Mother — isn't that so?" In later years Narendra would say: " Sri Ramakrishna was the only person who, from the time he met me, believed in me uniformly throughout. Even my mother and brothers did not. It was his unwavering trust and love for me that bound me to him for ever. He alone knew how to love. Worldly people, only make a show of love for selfish ends.
--- TARAK
Others destined to be monastic disciples of Sri Ramakrishna came to Dakshineswar. Taraknath Ghoshal had felt from his boyhood the noble desire to realize God. Keshab and the Brahmo Samaj had attracted him but proved inadequate. In 1882 he first met the Master at Ramchandra's house and was astonished to hear him talk about samadhi, a subject which always fascinated his mind. And that evening he actually saw a manifestation of that superconscious state in the Master. Tarak became a frequent visitor at Dakshineswar and received the Master's grace in abundance. The young boy often felt ecstatic fervour in meditation. He also wept profusely while meditating on God. Sri Ramakrishna said to him: "God favours those who can weep for Him. Tears shed for God wash away the sins of former births."
--- BABURAM
Baburam Ghosh came to Dakshineswar accompanied by Rakhal, his classmate. The Master, as was often his custom, examined the boy's physiognomy and was satisfied about his latent spirituality. At the age of eight Baburam had thought of leading a life of renunciation, in the company of a monk, in a hut shut out from the public view by a thick wall of trees. The very sight of the Panchavati awakened in his heart that dream of boyhood. Baburam was tender in body and soul. The Master used to say that he was pure to his very bones. One day Hazra in his usual mischievous fashion advised Baburam and some of the other young boys to ask Sri Ramakrishna for some spiritual powers and not waste their life in mere gaiety and merriment. The Master, scenting mischief, called Baburam to his side and said: "What can you ask of me? Isn't everything that I have already yours? Yes, everything I have earned in the shape of realizations is for the sake of you all. So get rid of the idea of begging, which alienates by creating a distance. Rather realize your kinship with me and gain the key to all the treasures.
--- NIRANJAN
--
Jogindranath, on the other hand, was gentle to a fault. One day, under circumstances very like those that had evoked Niranjan's anger, he curbed his temper and held his peace instead of threatening Sri Ramakrishna's abusers. The Master, learning of his conduct, scolded him roundly. Thus to each the fault of the other was recommended as a virtue. The guru was striving to develop, in the first instance, composure, and in the second, mettle. The secret of his training was to build up, by a tactful recognition of the requirements of each given case, the character of the devotee.
Jogindranath came of an aristocratic brahmin family of Dakshineswar. His father and relatives shared the popular mistrust of Sri Ramakrishna's sanity. At a very early age the boy developed religious tendencies, spending two or three hours daily in meditation, and his meeting with Sri Ramakrishna deepened his desire for the realization of God. He had a perfect horror of marriage. But at the earnest request of his mother he had had to yield, and he now believed that his spiritual future was doomed. So he kept himself away from the Master.
Sri Ramakrishna employed a ruse to bring Jogindra to him. As soon as the disciple entered the room, the Master rushed forward to meet the young man. Catching hold of the disciple's hand, he said: "What if you have married? Haven't I too married? What is there to be afraid of in that?" Touching his own chest he said: "If this [meaning himself] is propitious, then even a hundred thousand marriages cannot injure you. If you desire to lead a householder's life, then bring your wife here one day, and I shall see that she becomes a real companion in your spiritual progress. But if you want to lead a monastic life, then I shall eat up your attachment to the world." Jogin was dumbfounded at these words. He received new strength, and his spirit of renunciation was re-established.
--- SASHI AND SARAT
--
Sarat's soul longed for the all-embracing realization of the Godhead. When the Master inquired whether there was any particular form of God he wished to see, the boy replied that he would like to see God in all the living beings of the world. "But", the Master demurred, "that is the last word in realization. One cannot have it at the very outset." Sarat stated calmly: "I won't be satisfied with anything short of that. I shall trudge on along the path till I attain that blessed state." Sri Ramakrishna was very much pleased.
--- HARINATH
--
The Master knew Hari's passion for Vedanta. But he did not wish any of his disciples to become a dry ascetic or a mere bookworm. So he asked Hari to practise Vedanta in life by giving up the unreal and following the Real. "But it is not so easy", Sri Ramakrishna said, "to realize the illusoriness of the world. Study alone does not help one very much. The grace of God is required. Mere personal effort is futile. A man is a tiny creature after all, with very limited powers. But he can achieve the impossible if he prays to God for His grace." Whereupon the Master sang a song in praise of grace. Hari was profoundly moved and shed tears. Later in life Hari achieved a wonderful synthesis of the ideals of the Personal God and the Impersonal Truth.
--- GANGADHAR
--
Hariprasanna, a college student, visited the Master in the company of his friends Sashi and Sarat. Sri Ramakrishna showed him great favour by initiating him into spiritual life. As long as he lived, Hariprasanna remembered and observed the following drastic advice of the Master: "Even if a woman is pure as gold and rolls on the ground for love of God, it is dangerous for a monk ever to look at her."
--- KALI
--
Subodh visited the Master in 1885. At the very first meeting Sri Ramakrishna said to him: "You will succeed. Mother says so. Those whom She sends here will certainly attain spirituality." During the second meeting the Master wrote something on Subodh's tongue, stroked his body from the navel to the throat, and said, "Awake, Mother! Awake." He asked the boy to meditate. At once Subodh's latent spirituality was awakened. He felt a current rushing along the spinal column to the brain. Joy filled his soul.
--- SARADA AND TULASI
Two more young men, Sarada Prasanna and Tulasi, complete the small band of the Master's disciples later to embrace the life of the wandering monk. With the exception of the elder Gopal, all of them were in their teens or slightly over. They came from middle-class Bengali families, and most of them were students in school or college. Their parents and relatives had envisaged for them bright worldly careers. They came to Sri Ramakrishna with pure bodies, vigorous minds, and uncontaminated souls. All were born with unusual spiritual attributes. Sri Ramakrishna accepted them, even at first sight, as his children, relatives, friends, and companions. His magic touch unfolded them. And later each according to his measure reflected the life of the Master, becoming a torch-bearer of his message across land and sea.
--- WOMAN DEVOTEES
With his woman devotees Sri Ramakrishna established a very sweet relationship. He himself embodied the tender traits of a woman: he had dwelt on the highest plane of Truth, where there is not even the slightest trace of sex; and his innate purity evoked only the noblest emotion in men and women alike. His woman devotees often said: "We seldom looked on Sri Ramakrishna as a member of the male sex. We regarded him as one of us. We never felt any constraint before him. He was our best confidant." They loved him as their child, their friend, and their teacher. In spiritual discipline he advised them to renounce lust and greed and especially warned them not to fall into the snares of men.
--- GOPAL MA
Unsurpassed among the woman devotees of the Master in the richness of her devotion and spiritual experiences was Aghoremani Devi, an orthodox brahmin woman. Widowed at an early age, she had dedicated herself completely to spiritual pursuits. Gopala, the Baby Krishna, was her Ideal Deity, whom she worshipped following the vatsalya attitude of the Vaishnava religion, regarding Him as her own child. Through Him she satisfied her unassuaged maternal love, cooking for Him, feeding Him, bathing Him, and putting Him to bed. This sweet intimacy with Gopala won her the sobriquet of Gopal Ma, or Gopala's Mother. For forty years she had lived on the bank of the Ganges in a small, bare room, her only companions being a threadbare copy of the Ramayana and a bag containing her rosary. At the age of sixty, in 1884, she visited Sri Ramakrishna at Dakshineswar. During the second visit, as soon as the Master saw her, he said: "Oh, you have come! Give me something to eat." With great hesitation she gave him some ordinary sweets that she had purchased for him on the way. The Master ate them with relish and asked her to bring him simple curries or sweets prepared by her own hands. Gopal Ma thought him a queer kind of monk, for, instead of talking of God, he always asked for food. She did not want to visit him again, but an irresistible attraction brought her back to the temple garden; She carried with her some simple curries that she had cooked herself.
One early morning at three o'clock, about a year later, Gopal Ma was about to finish her daily devotions, when she was startled to find Sri Ramakrishna sitting on her left, with his right hand clenched, like the hand of the image of Gopala. She was amazed and caught hold of the hand, whereupon the figure vanished and in its place appeared the real Gopala, her Ideal Deity. She cried aloud with joy. Gopala begged her for butter. She pleaded her poverty and gave Him some dry coconut candies. Gopala, sat on her lap, snatched away her rosary, jumped on her shoulders, and moved all about the room. As soon as the day broke she hastened to Dakshineswar like an insane woman. Of course Gopala accompanied her, resting His head on her shoulder. She clearly saw His tiny ruddy feet hanging over her breast. She entered Sri Ramakrishna's room. The Master had fallen into samadhi. Like a child, he sat on her lap, and she began to feed him with butter, cream, and other delicacies. After some time he regained consciousness and returned to his bed. But the mind of Gopala's Mother was still roaming in another plane. She was steeped in bliss. She saw Gopala frequently entering the Master's body and again coming out of it. When she returned to her hut, still in a dazed condition, Gopala accompanied her.
She spent about two months in uninterrupted communion with God, the Baby Gopala never leaving her for a moment. Then the intensity of her vision was lessened; had it not been, her body would have perished. The Master spoke highly of her exalted spiritual condition and said that such vision of God was a rare thing for ordinary mortals. The fun-loving Master one day confronted the critical Narendranath with this simple-minded woman. No two could have presented a more striking contrast. The Master knew of Narendra's lofty contempt for all visions, and he asked the old lady to narrate her experiences to Narendra. With great hesitation she told him her story. Now and then she interrupted her maternal chatter to ask Narendra: "My son, I am a poor ignorant woman. I don't understand anything. You are so learned. Now tell me if these visions of Gopala are true." As Narendra listened to the story he was profoundly moved. He said, "Yes, mother, they are quite true." Behind his cynicism Narendra, too, possessed a heart full of love and tenderness.
--
In 1881 Hriday was dismissed from service in the Kali temple, for an act of indiscretion, and was ordered by the authorities never again to enter the garden. In a way the hand of the Divine Mother may be seen even in this. Having taken care of Sri Ramakrishna during the stormy days of his spiritual discipline, Hriday had come naturally to consider himself the sole guardian of his uncle. None could approach the Master without his knowledge. And he would be extremely jealous if Sri Ramakrishna paid attention to anyone else. Hriday's removal made it possible for the real devotees of the Master to approach him freely and live with him in the temple garden.
During the week-ends the householders, enjoying a respite from their office duties, visited the Master. The meetings on Sunday afternoons were of the nature of little festivals. Refreshments were often served. Professional musicians now and then sang devotional songs. The Master and the devotees sang and danced, Sri Ramakrishna frequently going into ecstatic moods. The happy memory of such a Sunday would linger long in the minds of the devotees. Those whom the Master wanted for special instruction he would ask to visit him on Tuesdays and Saturdays. These days were particularly auspicious for the worship of Kali.
The young disciples destined to be monks, Sri Ramakrishna invited on week-days, when the householders were not present. The training of the householders and of the future monks had to proceed along entirely different lines. Since M. generally visited the Master on week-ends, the Gospel of Sri Ramakrishna does not contain much mention of the future monastic disciples.
Finally, there was a handful of fortunate disciples, householders as well as youngsters, who were privileged to spend nights with the Master in his room. They would see him get up early in the morning and walk up and down the room, singing in his sweet voice and tenderly communing with the Mother.
--
In April 1885 the Master's throat became inflamed. Prolonged conversation or absorption in samadhi, making the blood flow into the throat, would aggravate the pain. Yet when the annual Vaishnava festival was celebrated at Panihati, Sri Ramakrishna attended it against the doctor's advice. With a group of disciples he spent himself in music, dance, and ecstasy. The illness took a turn for the worse and was diagnosed as "clergyman's sore throat". The patient was cautioned against conversation and ecstasies. Though he followed the physician's directions regarding medicine and diet, he could neither control his trances nor withhold from seekers the solace of his advice. Sometimes, like a sulky child, he would complain to the Mother about the crowds, who gave him no rest day or night. He was overheard to say to Her; "Why do You bring here all these worthless people, who are like milk diluted with five times its own quantity of water? My eyes are almost destroyed with blowing the fire to dry up the water. My health is gone. It is beyond my strength. Do it Yourself, if You want it done. This (pointing to his own body) is but a perforated drum, and if you go on beating it day in and day out, how long will it last?"
But his large heart never turned anyone away. He said, "Let me be condemned to be born over and over again, even in the form of a dog, if I can be of help to a single soul." And he bore the pain, singing cheerfully, "Let the body be preoccupied with illness, but, O mind, dwell for ever in God's Bliss!"
--
In the beginning of September 1885 Sri Ramakrishna was moved to Syampukur. Here Narendra organized the young disciples to attend the Master day and night. At first they concealed the Master's illness from their guardians; but when it became more serious they remained with him almost constantly, sweeping aside the objections of their relatives and devoting themselves whole-heartedly to the nursing of their beloved guru. These young men, under the watchful eyes of the Master and the leadership of Narendra, became the antaranga bhaktas, the devotees of Sri Ramakrishna's inner circle. They were privileged to witness many manifestations of the Master's divine powers. Narendra received instructions regarding the propagation of his message after his death.
The Holy Mother — so Sarada Devi had come to be affectionately known by Sri Ramakrishna's devotees — was brought from Dakshineswar to look after the general cooking and to prepare the special diet of the patient. The dwelling space being extremely limited, she had to adapt herself to cramped conditions. At three o'clock in the morning she would finish her bath in the Ganges and then enter a small covered place on the roof, where she spent the whole day cooking and praying. After eleven at night, when the visitors went away, she would come down to her small bedroom on the first floor to enjoy a few hours' sleep. Thus she spent three months, working hard, sleeping little, and praying constantly for the Master's recovery.
At Syampukur the devotees led an intense life. Their attendance on the Master was in itself a form of spiritual discipline. His mind was constantly soaring to an exalted plane of consciousness. Now and then they would catch the contagion of his spiritual fervour. They sought to divine the meaning of this illness of the Master, whom most of them had accepted as an Incarnation of God. One group, headed by Girish with his robust optimism and great power of imagination, believed that the illness was a mere pretext to serve a deeper purpose. The Master had willed his illness in order to bring the devotees together and promote solidarity among them. As soon as this purpose was served, he would himself get rid of the disease. A second group thought that the Divine Mother, in whose hand the Master was an instrument, had brought about this illness to serve Her own mysterious ends. But the young rationalists, led by Narendra, refused to ascribe a
--
It was noticed at this time that some of the devotees were making an unbridled display of their emotions. A number of them, particularly among the householders, began to cultivate, though at first unconsciously, the art of shedding tears, shaking the body, contorting the face, and going into trances, attempting thereby to imitate the Master. They began openly to declare Sri Ramakrishna a Divine Incarnation and to regard themselves as his chosen people, who could neglect religious disciplines with impunity. Narendra's penetrating eye soon sized up the situation. He found out that some of these external manifestations were being carefully practised at home, while some were the outcome of malnutrition, mental weakness, or nervous debility. He mercilessly exposed the devotees who were pretending to have visions, and asked all to develop a healthy religious spirit. Narendra sang inspiring songs for the younger devotees, read with them the Imitation of Christ and the Gita, and held before them the positive ideals of spirituality.
--- LAST DAYS AT COSSIPORE
When Sri Ramakrishna's illness showed signs of aggravation, the devotees, following the advice of Dr. Sarkar, rented a spacious garden house at Cossipore, in the northern suburbs of Calcutta. The Master was removed to this place on December 11, 1885.
It was at Cossipore that the curtain fell on the varied activities of the Master's life on the physical plane. His soul lingered in the body eight months more. It was the period of his great Passion, a constant crucifixion of the body and the triumphant revelation of the Soul. Here one sees the humanity and divinity of the Master passing and repassing across a thin border line. Every minute of those eight months was suffused with touching tenderness of heart and breath-taking elevation of spirit. Every word he uttered was full of pathos and sublimity.
It took the group only a few days to become adjusted to the new environment. The Holy Mother, assisted by Sri Ramakrishna's niece, Lakshmi Devi, and a few woman devotees, took charge of the cooking for the Master and his attendants. Surendra willingly bore the major portion of the expenses, other householders contributing according to their means. Twelve disciples were constant attendants of the Master: Narendra, Rakhal, Baburam, Niranjan, Jogin, Latu, Tarak, the-elder Gopal, Kali, Sashi, Sarat, and the younger Gopal. Sarada, Harish, Hari, Gangadhar, and Tulasi visited the Master from time to time and practised sadhana at home. Narendra, preparing for his law examination, brought his books to the garden house in order to continue his studies during the infrequent spare moments. He encouraged his brother disciples to intensify their meditation, scriptural studies, and other spiritual disciplines. They all forgot their relatives and their
worldly duties.
--
Pundit Shashadhar one day suggested to the Master that the latter could remove the illness by concentrating his mind on the throat, the scriptures having declared that yogis had power to cure themselves in that way. The Master rebuked the pundit. "For a scholar like you to make such a proposal!" he said. "How can I withdraw the mind from the Lotus Feet of God and turn it to this worthless cage of flesh and blood?" "For our sake at least", begged Narendra and the other disciples. "But", replied Sri Ramakrishna, do you think I enjoy this suffering? I wish to recover, but that depends on the Mother."
NARENDRA: "Then please pray to Her. She must listen to you."
--
"I shall make the whole thing public before I go", the Master had said some time before. On January 1, 1886, he felt better and came down to the garden for a little stroll. It was about three o'clock in the afternoon. Some thirty lay disciples were in the hall or sitting about under the trees. Sri Ramakrishna said to Girish, "Well, Girish, what have you seen in me, that you proclaim me before everybody as an Incarnation of God?" Girish was not the man to be taken by surprise. He knelt before the Master and said, with folded hands, "What can an insignificant person like myself say about the One whose glory even sages like Vyasa and Valmiki could not adequately measure?" The Master was profoundly moved. He said: "What more shall I say? I bless you all. Be illumined!" He fell into a spiritual mood. Hearing these words the devotees, one and all, became overwhelmed with emotion. They rushed to him and fell at his feet. He touched them all, and each received an appropriate benediction. Each of them, at the touch of the Master, experienced ineffable bliss. Some laughed, some wept, some sat down to meditate, some began to pray. Some saw light, some had visions of their Chosen Ideals, and some felt within their bodies the rush of spiritual power.
Narendra, consumed with a terrific fever for realization, complained to the Master that all the others had attained peace and that he alone was dissatisfied. The Master asked what he wanted. Narendra begged for samadhi, so that he might altogether forget the world for three or four days at a time. "You are a fool", the Master rebuked him. "There is a state even higher than that. Isn't it you who sing, 'All that exists art Thou'? First of all settle your family affairs and then come to me. You will experience a state even higher than samadhi."
The Master did not hide the fact that he wished to make Narendra his spiritual heir. Narendra was to continue the work after Sri Ramakrishna's passing. Sri Ramakrishna said to him: "I leave these young men in your charge. See that they develop their spirituality and do not return home." One day he asked the boys, in preparation for a monastic life, to beg their food from door to door without thought of caste. They hailed the Master's order and went out with begging-bowls. A few days later he gave the ochre cloth of the sannyasi to each of them, including Girish, who was now second to none in his spirit of renunciation. Thus the Master himself laid the foundation of the future Ramakrishna Order of monks.
Sri Ramakrishna was sinking day by day. His diet was reduced to a minimum and he found it almost impossible to swallow. He whispered to M.: "I am bearing all this cheerfully, for otherwise you would be weeping. If you all say that it is better that the body should go rather than suffer this torture, I am willing." The next morning he said to his depressed disciples seated near the bed: "Do you know what I see? I see that God alone has become everything. Men and animals are only frameworks covered with skin, and it is He who is moving through their heads and limbs. I see that it is God Himself who has become the block, the executioner, and the victim for the sacrifice.' He fainted with emotion. Regaining partial consciousness, he said: "Now I have no pain. I am very well." Looking at Latu he said: "There sits Latu resting his head on the palm of his hand. To me it is the Lord who is seated in that posture."
The words were tender and touching. Like a mother he caressed Narendra and Rakhal, gently stroking their faces. He said in a half whisper to M., "Had this body been allowed to last a little longer, many more souls would have been illumined." He paused a moment and then said: "But Mother has ordained otherwise. She will take me away lest, finding me guileless and foolish, people should take advantage of me and persuade me to bestow on them the rare gifts of spirituality." A few minutes later he touched his chest and said: "Here are two beings. One is She and the other is Her devotee. It is the latter who broke his arm, and it is he again who is now ill. Do you understand me?" After a pause he added: "Alas! To whom shall I tell all this? Who will understand me?" "Pain", he consoled them again, 'is unavoidable as long as there is a body. The Lord takes on the body for the sake of His devotees."
Yet one is not sure whether the Master's soul actually was tortured by this agonizing disease. At least during his moments of spiritual exaltation — which became almost constant during the closing days of his life on earth — he lost all consciousness of the body, of illness and suffering. One of his attendants (Latu, later known as Swami Adbhutananda.) said later on: "While Sri Ramakrishna lay sick he never actually suffered pain. He would often say: 'O mind! Forget the body, forget the sickness, and remain merged in Bliss.' No, he did not really suffer. At times he would be in a state when the thrill of joy was clearly manifested in his body. Even when he could not speak he would let us know in some way that there was no suffering, and this fact was clearly evident to all who watched him. People who did not understand him thought that his suffering was very great. What spiritual joy he transmitted to us at that time! Could such a thing have been possible if he had 'been suffering physically? It was during this period that he taught us again these truths: 'Brahman is always unattached. The three gunas are in It, but It is unaffected by them, just as the wind carries odour yet remains odourless.' 'Brahman is Infinite Being, Infinite Wisdom, Infinite Bliss. In It there exist no delusion, no misery, no disease, no death, no growth, no decay.' 'The Transcendental Being and the being within are one and the same. There is one indivisible Absolute Existence.'"
The Holy Mother secretly went to a Siva temple across the Ganges to intercede with the Deity for the Master's recovery. In a revelation she was told to prepare herself for the inevitable end.
One day when Narendra was on the ground floor, meditating, the Master was lying awake in his bed upstairs. In the depths of his meditation Narendra felt as though a lamp were burning at the back of his head. Suddenly he lost consciousness. It was the yearned-for, all-effacing experience of nirvikalpa samadhi, when the embodied soul realizes its unity with the Absolute. After a very long time he regained partial consciousness but was unable to find his body. He could see only his head. "Where is my body?" he cried. The elder Gopal entered the room and said, "Why, it is here, Naren!" But Narendra could not find it. Gopal, frightened, ran upstairs to the Master. Sri Ramakrishna only said: "Let him stay that way for a time. He has worried me long enough."
After another long period Narendra regained full consciousness. Bathed in peace, he went to the Master, who said: "Now the Mother has shown you everything. But this revelation will remain under lock and key, and I shall keep the key. When you have accomplished the Mother's work you will find the treasure again."
Some days later, Narendra being alone with the Master, Sri Ramakrishna looked at him and went into samadhi. Narendra felt the penetration of a subtle force and lost all outer consciousness. Regaining presently the normal mood, he found the Master weeping.
Sri Ramakrishna said to him: "Today I have given you my all and I am now only a poor fakir, possessing nothing. By this power you will do immense good in the world, and not until it is accomplished will you return." Henceforth the Master lived in the disciple.
Doubt, however, dies hard. After one or two days Narendra said to himself, "If in the midst of this racking physical pain he declares his Godhead, then only shall I accept him as an Incarnation of God." He was alone by the bedside of the Master. It was a passing thought, but the Master smiled. Gathering his remaining strength, he distinctly said, "He who was Rama and Krishna is now, in this body, Ramakrishna — but not in your Vedantic sense." Narendra was stricken with shame.
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Sunday, August 15, 1886. The Master's pulse became irregular. The devotees stood by the bedside. Toward dusk Sri Ramakrishna had difficulty in breathing. A short time afterwards he complained of hunger. A little liquid food was put into his mouth; some of it he swallowed, and the rest ran over his chin. Two attendants began to fan him. All at once he went into samadhi of a rather unusual type. The body became stiff. Sashi burst into tears. But after midnight the Master revived. He was now very hungry and helped himself to a bowl of porridge. He said he was strong again. He sat up against five or six pillows, which were supported by the body of Sashi, who was fanning him. Narendra took his feet on his lap and began to rub them. Again and again the Master repeated to him, "Take care of these boys." Then he asked to lie down. Three times in ringing tone's he cried the name of Kali, his life's Beloved, and lay back. At two minutes past one there was a low sound in his throat and he fell a little to one side. A thrill passed over his body. His hair stood on end. His eyes became fixed on the tip of his nose. His face was lighted with a smile. The final ecstasy began. It was mahasamadhi, total absorption, from which his mind never returned. Narendra, unable to bear it, ran downstairs.
Dr. Sarkar arrived the following noon and pronounced that life had departed not more than half an hour before. At five o'clock the Masters body was brought downstairs, laid on a cot, dressed in ochre clothes, and decorated with sandal-paste and flowers. A procession was formed. The passers-by wept as the body was taken to the cremation ground at the Baranagore Ghat on the Ganges.
0.00 - Publishers Note C, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
The Fifth Volume concludes the first collected edition of the published works of Sri Nolini Kanta Gupta. His more recent as well as unpublished writings await publication.
The present volume consists of three books: Light of Lights, Eight Talks and Sweet Mother; there are also translations from Sanskrit, Pali, Bengali and French. These, along with the translations of the Dhammapada and Charyapada, have been mostly serialised in Ashram journals.
0.00 - THE GOSPEL PREFACE, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
THE GOSPEL OF Sri RAMAKRISHNA
" Sri Sri RAMAKRISHNA KATHAMRITA"
By Mahendranath Gupta ("M"), His Disciple
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But, all doctrinal writing is in some measure formal and impersonal, while the autobiographer tends to omit what he regards as trifling matters and suffers from the further disadvantage of being unable to say how he strikes other people and in what way he affects their lives. Moreover, most saints have left neither writings nor self-portraits, and for knowledge of their lives, their characters and their teachings, we are forced to rely upon the records made by their disciples who, in most cases, have proved themselves singularly incompetent as reporters and biographers. Hence the special interest attaching to this enormously detailed account of the daily life and conversations of Sri Ramakrishna.
"M", as the author modestly styles himself, was peculiarly qualified for his task. To a reverent love for his master, to a deep and experiential knowledge of that master's teaching, he added a prodigious memory for the small happenings of each day and a happy gift for recording them in an interesting and realistic way. Making good use of his natural gifts and of the circumstances in which he found himself, "M" produced a book unique, so far as my knowledge goes, in the literature of hagiography. No other saint has had so able and indefatigable a Boswell. Never have the small events of a contemplative's daily life been described with such a wealth of intimate detail. Never have the casual and unstudied utterances of a great religious teacher been set down with so minute a fidelity. To Western readers, it is true, this fidelity and this wealth of detail are sometimes a trifle disconcerting; for the social, religious and intellectual frames of reference within which Sri Ramakrishna did his thinking and expressed his feelings were entirely Indian. But after the first few surprises and bewilderments, we begin to find something peculiarly stimulating and instructive about the very strangeness and, to our eyes, the eccentricity of the man revealed to us in "M's" narrative. What a scholastic philosopher would call the "accidents" of Ramakrishna's life were intensely Hindu and therefore, so far as we in the West are concerned, unfamiliar and hard to understand; its "essence", however, was intensely mystical and therefore universal. To read through these conversations in which mystical doctrine alternates with an unfamiliar kind of humour, and where discussions of the oddest aspects of Hindu mythology give place to the most profound and subtle utterances about the nature of Ultimate Reality, is in itself a liberal, education in humility, tolerance and suspense of judgment. We must be grateful to the translator for his excellent version of a book so curious and delightful as a biographical document, so precious, at the same time, for what it teaches us of the life of the spirit.
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The Gospel of Sri Ramakrishna is the English translation of the Sri Sri Rmakrishna Kathmrita, the conversations of Sri Ramakrishna with his disciples, devotees, and visitors, recorded by Mahendranth Gupta, who wrote the book under the pseudonym of "M." The conversations in Bengali fill five volumes, the first of which was published in 1897 and the last shortly after M.'s death in 1932. Sri Ramakrishna Math, Madras, has published in two volumes an English translation of selected chapters from the monumental Bengali work. I have consulted these while preparing my translation.
M., one of the intimate disciples of Sri Ramakrishna, was present during all the conversations recorded in the main body of the book and noted them down in his diary.
They therefore have the value of almost stenographic records. In Appendix A are given several conversations which took place in the absence of M., but of which he received a first-hand record from persons concerned. The conversations will bring before the reader's mind an intimate picture of the Master's eventful life from March 1882 to April 24, 1886, only a few months before his passing away. During this period he came in contact chiefly with English-educated Benglis; from among them he selected his disciples and the bearers of his message, and with them he shared his rich spiritual experiences.
I have made a literal translation, omitting only a few pages of no particular interest to English-speaking readers. Often literary grace has been sacrificed for the sake of literal translation. No translation can do full justice to the original. This difficulty is all the more felt in the present work, whose contents are of a deep mystical nature and describe the inner experiences of a great seer. Human language is an altogether inadequate vehicle to express supersensuous perception. Sri Ramakrishna was almost illiterate. He never clothed his thoughts in formal language. His words sought to convey his direct realization of Truth. His conversation was in a village patois. Therein lies its charm. In order to explain to his listeners an abstruse philosophy, he, like Christ before him, used with telling effect homely parables and illustrations, culled from his observation of the daily life around him.
The reader will find mentioned in this work many visions and experiences that fall outside the ken of physical science and even psychology. With the development of modern knowledge the border line between the natural and the supernatural is ever shifting its position. Genuine mystical experiences are not as suspect now as they were half a century ago. The words of Sri Ramakrishna have already exerted a tremendous influence in the land of his birth. Savants of Europe have found in his words the ring of universal truth.
But these words were not the product of intellectual cogitation; they were rooted in direct experience. Hence, to students of religion, psychology, and physical science, these experiences of the Master are of immense value for the understanding of religious phenomena in general. No doubt Sri Ramakrishna was a Hindu of the Hindus; yet his experiences transcended the limits of the dogmas and creeds of Hinduism. Mystics of religions other than Hinduism will find in Sri Ramakrishna's experiences a corroboration of the experiences of their own prophets and seers. And this is very important today for the resuscitation of religious values. The sceptical reader may pass by the supernatural experiences; he will yet find in the book enough material to provoke his serious thought and solve many of his spiritual problems.
There are repetitions of teachings and parables in the book. I have kept them purposely. They have their charm and usefulness, repeated as they were in different settings. Repetition is unavoidable in a work of this kind. In the first place, different seekers come to a religious teacher with questions of more or less identical nature; hence the answers will be of more or less identical pattern. Besides, religious teachers of all times and climes have tried, by means of repetition, to hammer truths into the stony soil of the recalcitrant human mind. Finally, repetition does not seem tedious if the ideas repeated are dear to a man's heart.
I have thought it necessary to write a rather lengthy Introduction to the book. In it I have given the biography of the Master, descriptions of people who came in contact with him, short explanations of several systems of Indian religious thought intimately connected with Sri Ramakrishna's life, and other relevant matters which, I hope, will enable the reader better to understand and appreciate the unusual contents of this book. It is particularly important that the Western reader, unacquainted with Hindu religious thought, should first read carefully the introductory chapter, in order that he may fully enjoy these conversations. Many Indian terms and names have been retained in the book for want of suitable English equivalents. Their meaning is given either in the Glossary or in the foot-notes. The Glossary also gives explanations of a number of expressions unfamiliar to Western readers. The diacritical marks are explained under Notes on Pronunciation.
In the Introduction I have drawn much material from the Life of Sri Ramakrishna, published by the Advaita Ashrama, Myvati, India. I have also consulted the excellent article on Sri Ramakrishna by Swami Nirvednanda, in the second volume of the Cultural Heritage of India.
The book contains many songs sung either by the Master or by the devotees. These form an important feature of the spiritual tradition of Bengal and were for the most part written by men of mystical experience. For giving the songs their present form I am grateful to Mr. John Moffitt, Jr.
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In the spiritual firmament Sri Ramakrishna is a waxing crescent. Within one hundred years of his birth and fifty years of his death his message has spread across land and sea. Romain Rolland has described him as the fulfilment of the spiritual aspirations of the three hundred millions of Hindus for the last two thousand years. Mahatma Gandhi has written: "His life enables us to see God face to face. . . . Ramakrishna was a living embodiment of godliness." He is being recognized as a compeer of Krishna, Buddha, and Christ.
The life and teachings of Sri Ramakrishna have redirected the thoughts of the denationalized Hindus to the spiritual ideals of their forefa thers. During the latter part of the nineteenth century his was the time-honoured role of the Saviour of the Eternal Religion of the Hindus. His teachings played an important part in liberalizing the minds of orthodox pundits and hermits. Even now he is the silent force that is moulding the spiritual destiny of India. His great disciple, Swami Vivekananda, was the first Hindu missionary to preach the message of Indian culture to the enlightened minds of Europe and America. The full consequence of Swami Vivekn and work is still in the womb of the future.
May this translation of the first book of its kind in the religious history of the world, being the record of the direct words of a prophet, help stricken humanity to come nearer to the Eternal Verity of life and remove dissension and quarrel from among the different faiths!
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In the life of the great Saviours and Prophets of the world it is often found that they are accompanied by souls of high spiritual potency who play a conspicuous part in the furtherance of their Master's mission. They become so integral a part of the life and work of these great ones that posterity can think of them only in mutual association. Such is the case with Sri Ramakrishna and M., whose diary has come to be known to the world as the Gospel of Sri Ramakrishna in English and as Sri Rmakrishna Kathmrita in the original Bengali version.
Sri Mahendra Nath Gupta, familiary known to the readers of the Gospel by his pen name M., and to the devotees as Master Mahashay, was born on the 14th of July, 1854 as the son of Madhusudan Gupta, an officer of the Calcutta High Court, and his wife, Swarnamayi Devi. He had a brilliant scholastic career at Hare School and the Presidency College at Calcutta. The range of his studies included the best that both occidental and oriental learning had to offer. English literature, history, economics, western philosophy and law on the one hand, and Sanskrit literature and grammar, Darsanas, Puranas, Smritis, Jainism, Buddhism, astrology and Ayurveda on the other were the subjects in which he attained considerable proficiency.
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Imparting secular education was, however, only his profession ; his main concern was with the spiritual regeneration of man a calling for which Destiny seems to have chosen him. From his childhood he was deeply pious, and he used to be moved very much by Sdhus, temples and Durga Puja celebrations. The piety and eloquence of the great Brahmo leader of the times, Keshab Chander Sen, elicited a powerful response from the impressionable mind of Mahendra Nath, as it did in the case of many an idealistic young man of Calcutta, and prepared him to receive the great Light that was to dawn on him with the coming of Sri Ramakrishna into his life.
This epoch-making event of his life came about in a very strange way. M. belonged to a joint family with several collateral members. Some ten years after he began his career as an educationist, bitter quarrels broke out among the members of the family, driving the sensitive M. to despair and utter despondency. He lost all interest in life and left home one night to go into the wide world with the idea of ending his life. At dead of night he took rest in his sister's house at Baranagar, and in the morning, accompanied by a nephew Siddheswar, he wandered from one garden to another in Calcutta until Siddheswar brought him to the Temple Garden of Dakshineswar where Sri Ramakrishna was then living. After spending some time in the beautiful rose gardens there, he was directed to the room of the Paramahamsa, where the eventful meeting of the Master and the disciple took place on a blessed evening (the exact date is not on record) on a Sunday in March 1882. As regards what took place on the occasion, the reader is referred to the opening section of the first chapter of the Gospel.
The Master, who divined the mood of desperation in M, his resolve to take leave of this 'play-field of deception', put new faith and hope into him by his gracious words of assurance: "God forbid! Why should you take leave of this world? Do you not feel blessed by discovering your Guru? By His grace, what is beyond all imagination or dreams can be easily achieved!" At these words the clouds of despair moved away from the horizon of M.'s mind, and the sunshine of a new hope revealed to him fresh vistas of meaning in life. Referring to this phase of his life, M. used to say, "Behold! where is the resolve to end life, and where, the discovery of God! That is, sorrow should be looked upon as a friend of man. God is all good." ( Ibid P.33.)
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It did not take much time for M. to become very intimate with the Master, or for the Master to recognise in this disciple a divinely commissioned partner in the fulfilment of his spiritual mission. When M. was reading out the Chaitanya Bhagavata, the Master discovered that he had been, in a previous birth, a disciple and companion of the great Vaishnava Teacher, Sri Chaitanya Mahaprabhu, and the Master even saw him 'with his naked eye' participating in the ecstatic mass-singing of the Lord's name under the leadership of that Divine personality. So the Master told M, "You are my own, of the same substance as the father and the son," indicating thereby that M. was one of the chosen few and a part and parcel of his Divine mission.
There was an urge in M. to abandon the household life and become a Sannysin. When he communicated this idea to the Master, he forbade him saying," Mother has told me that you have to do a little of Her work you will have to teach Bhagavata, the word of God to humanity. The Mother keeps a Bhagavata Pandit with a bondage in the world!"
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An appropriate allusion indeed! Bhagavata, the great scripture that has given the word of Sri Krishna to mankind, was composed by the Sage Vysa under similar circumstances. When caught up in a mood of depression like that of M, Vysa was advised by the sage Nrada that he would gain peace of mind only qn composing a work exclusively devoted to the depiction of the Lord's glorious attributes and His teachings on Knowledge and Devotion, and the result was that the world got from Vysa the invaluable gift of the Bhagavata Purana depicting the life and teachings of Sri Krishna.
From the mental depression of the modem Vysa, the world has obtained the Kathmrita (Bengali Edition) the Gospel of Sri Ramakrishna in English.
Sri Ramakrishna was a teacher for both the Orders of mankind, Sannysins and householders. His own life offered an ideal example for both, and he left behind disciples who followed the highest traditions he had set in respect of both these ways of life. M., along with Nag Mahashay, exemplified how a householder can rise to the highest level of sagehood. M. was married to Nikunja Devi, a distant relative of Keshab Chander Sen, even when he was reading at College, and he had four children, two sons and two daughters. The responsibility of the family, no doubt, made him dependent on his professional income, but the great devotee that he was, he never compromised with ideals and principles for this reason. Once when he was working as the headmaster in a school managed by the great Vidysgar, the results of the school at the public examination happened to be rather poor, and Vidysgar attri buted it to M's preoccupation with the Master and his consequent failure to attend adequately to the school work. M. at once resigned his post without any thought of the morrow. Within a fortnight the family was in poverty, and M. was one day pacing up and down the verandah of his house, musing how he would feed his children the next day. Just then a man came with a letter addressed to 'Mahendra Babu', and on opening it, M. found that it was a letter from his friend Sri Surendra Nath Banerjee, asking whether he would like to take up a professorship in the Ripon College. In this way three or four times he gave up the job that gave him the wherewithal to support the family, either for upholding principles or for practising spiritual Sadhanas in holy places, without any consideration of the possible dire worldly consequences; but he was always able to get over these difficulties somehow, and the interests of his family never suffered. In spite of his disregard for worldly goods, he was, towards the latter part of his life, in a fairly flourishing condition as the proprietor of the Morton School which he developed into a noted educational institution in the city. The Lord has said in the Bhagavad Git that in the case of those who think of nothing except Him, He Himself would take up all their material and spiritual responsibilities. M. was an example of the truth of the Lord's promise.
Though his children received proper attention from him, his real family, both during the Master's lifetime and after, consisted of saints, devotees, Sannysins and spiritual aspirants. His life exemplifies the Master's teaching that an ideal householder must be like a good maidservant of a family, loving and caring properly for the children of the house, but knowing always that her real home and children are elsewhere. During the Master's lifetime he spent all his Sundays and other holidays with him and his devotees, and besides listening to the holy talks and devotional music, practised meditation both on the Personal and the Impersonal aspects of God under the direct guidance of the Master. In the pages of the Gospel the reader gets a picture of M.'s spiritual relationship with the Master how from a hazy belief in the Impersonal God of the Brahmos, he was step by step brought to accept both Personality and Impersonality as the two aspects of the same Non-dual Being, how he was convinced of the manifestation of that Being as Gods, Goddesses and as Incarnations, and how he was established in a life that was both of a Jnni and of a Bhakta. This Jnni-Bhakta outlook and way of living became so dominant a feature of his life that Swami Raghavananda, who was very closely associated with him during his last six years, remarks: "Among those who lived with M. in latter days, some felt that he always lived in this constant and conscious union with God even with open eyes (i.e., even in waking consciousness)." (Swami Raghavananda's article on M. in Prabuddha Bharata vol. XXXVII. P. 442.)
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The life of Sdhan and holy association that he started on at the feet of the Master, he continued all through his life. He has for this reason been most appropriately described as a Grihastha-Sannysi (householder-Sannysin). Though he was forbidden by the Master to become a Sannysin, his reverence for the Sannysa ideal was whole-hearted and was without any reservation. So after Sri Ramakrishna's passing away, while several of the Master's householder devotees considered the young Sannysin disciples of the Master as inexperienced and inconsequential, M. stood by them with the firm faith that the Master's life and message were going to be perpetuated only through them. Swami Vivekananda wrote from America in a letter to the inmates of the Math: "When Sri Thkur (Master) left the body, every one gave us up as a few unripe urchins. But M. and a few others did not leave us in the lurch. We cannot repay our debt to them." (Swami Raghavananda's article on M. in Prabuddha Bharata vol. XXX P. 442.)
M. spent his weekends and holidays with the monastic brethren who, after the Master's demise, had formed themselves into an Order with a Math at Baranagore, and participated in the intense life of devotion and meditation that they followed. At other times he would retire to Dakshineswar or some garden in the city and spend several days in spiritual practice taking simple self-cooked food. In order to feel that he was one with all mankind he often used to go out of his home at dead of night, and like a wandering Sannysin, sleep with the waifs on some open verandah or footpath on the road.
After the Master's demise, M. went on pilgrimage several times. He visited Banras, Vrindvan, Ayodhy and other places. At Banras he visited the famous Trailinga Swmi and fed him with sweets, and he had long conversations with Swami Bhaskarananda, one of the noted saintly and scholarly Sannysins of the time. In 1912 he went with the Holy Mother to Banras, and spent about a year in the company of Sannysins at Banras, Vrindvan, Hardwar, Hrishikesh and Swargashram. But he returned to Calcutta, as that city offered him the unique opportunity of associating himself with the places hallowed by the Master in his lifetime. Afterwards he does not seem to have gone to any far-off place, but stayed on in his room in the Morton School carrying on his spiritual ministry, speaking on the Master and his teachings to the large number of people who flocked to him after having read his famous Kathmrita known to English readers as The Gospel of Sri Ramakrishna.
This brings us to the circumstances that led to the writing and publication of this monumental work, which has made M. one of the immortals in hagiographic literature.
While many educated people heard Sri Ramakrishna's talks, it was given to this illustrious personage alone to leave a graphic and exact account of them for posterity, with details like date, hour, place, names and particulars about participants. Humanity owes this great book to the ingrained habit of diary-keeping with which M. was endowed.
Even as a boy of about thirteen, while he was a student in the 3rd class of the Hare School, he was in the habit of keeping a diary. "Today on rising," he wrote in his diary, "I greeted my father and mother, prostrating on the ground before them" (Swami Nityatmananda's 'M The Apostle and the Evangelist' Part I. P 29.) At another place he wrote, "Today, while on my way to school, I visited, as usual, the temples of Kli, the Mother at Tharitharia, and of Mother Sitala, and paid my obeisance to them." About twenty-five years after, when he met the Great Master in the spring of 1882, it was the same instinct of a born diary-writer that made him begin his book, 'unique in the literature of hagiography', with the memorable words: "When hearing the name of Hari or Rma once, you shed tears and your hair stands on end, then you may know for certain that you do not have to perform devotions such as Sandhya any more."
In addition to this instinct for diary-keeping, M. had great endowments contri buting to success in this line. Writes Swami Nityatmananda who lived in close association with M., in his book entitled M - The Apostle and Evangelist: "M.'s prodigious memory combined with his extraordinary power of imagination completely annihilated the distance of time and place for him. Even after the lapse of half a century he could always visualise vividly, scenes from the life of Sri Ramakrishna. Superb too was his power to portray pictures by words."
Besides the prompting of his inherent instinct, the main inducement for M. to keep this diary of his experiences at Dakshineswar was his desire to provide himself with a means for living in holy company at all times. Being a school teacher, he could be with the Master only on Sundays and other holidays, and it was on his diary that he depended for 'holy company' on other days. The devotional scriptures like the Bhagavata say that holy company is the first and most important means for the generation and growth of devotion. For, in such company man could hear talks on spiritual matters and listen to the glorification of Divine attri butes, charged with the fervour and conviction emanating from the hearts of great lovers of God. Such company is therefore the one certain means through which Sraddha (Faith), Rati (attachment to God) and Bhakti (loving devotion) are generated. The diary of his visits to Dakshineswar provided M. with material for re-living, through reading and contemplation, the holy company he had had earlier, even on days when he was not able to visit Dakshineswar. The wealth of details and the vivid description of men and things in the midst of which the sublime conversations are set, provide excellent material to re-live those experiences for any one with imaginative powers. It was observed by M.'s disciples and admirers that in later life also whenever he was free or alone, he would be pouring over his diary, transporting himself on the wings of imagination to the glorious days he spent at the feet of the Master.
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The two pamphlets in English entitled the Gospel of Sri Ramakrishna appeared in October and November 1897. They drew the spontaneous acclamation of Swami Vivekananda, who wrote on 24th November of that year from Dehra Dun to M.:"Many many thanks for your second leaflet. It is indeed wonderful. The move is quite original, and never was the life of a Great Teacher brought before the public untarnished by the writer's mind, as you are doing. The language also is beyond all praise, so fresh, so pointed, and withal so plain and easy. I cannot express in adequate terms how I have enjoyed them. I am really in a transport when I read them. Strange, isn't it? Our Teacher and Lord was so original, and each one of us will have to be original or nothing.
I now understand why none of us attempted His life before. It has been reserved for you, this great work. He is with you evidently." ( Vednta Kesari Vol. XIX P. 141. Also given in the first edition of the Gospel published from Ramakrishna Math, Madras in 1911.)
--
M. was, in every respect, a true missionary of Sri Ramakrishna right from his first acquaintance with him in 1882. As a school teacher, it was a practice with him to direct to the Master such of his students as had a true spiritual disposition. Though himself prohibited by the Master to take to monastic life, he encouraged all spiritually inclined young men he came across in his later life to join the monastic Order. Swami Vijnanananda, a direct Sannysin disciple of the Master and a President of the Ramakrishna Order, once remarked to M.: "By enquiry, I have come to the conclusion that eighty percent and more of the Sannysins have embraced the monastic life after reading the Kathmrita (Bengali name of the book) and coming in contact with you." ( M
The Apostle and the Evangelist by Swami Nityatmananda Part I, P 37.)
--
In appearance, M. looked a Vedic Rishi. Tall and stately in bearing, he had a strong and well-built body, an unusually broad chest, high forehead and arms extending to the knees. His complexion was fair and his prominent eyes were always tinged with the expression of the divine love that filled his heart. Adorned with a silvery beard that flowed luxuriantly down his chest, and a shining face radiating the serenity and gravity of holiness, M. was as imposing and majestic as he was handsome and engaging in appearance. Humorous, sweet-tongued and eloquent when situations required, this great Maharishi of our age lived only to sing the glory of Sri Ramakrishna day and night.
Though a very well versed scholar in the Upanishads, Git and the philosophies of the East and the West, all his discussions and teachings found their culmination in the life and the message of Sri Ramakrishna, in which he found the real explanation and illustration of all the scriptures. Both consciously and unconsciously, he was the teacher of the Kathmrita the nectarine words of the Great Master.
Though a much-sought-after spiritual guide, an educationist of repute, and a contemporary and close associate of illustrious personages like Sri Ramakrishna, Swami Vivekananda, Keshab Chander Sen and Iswar Chander Vidysgar, he was always moved by the noble humanity of a lover of God, which consists in respecting the personalities of all as receptacles of the Divine Spirit. So he taught without the consciousness of a teacher, and no bar of superiority stood in the way of his doing the humblest service to his students and devotees. "He was a commission of love," writes his close devotee, Swami Raghavananda, "and yet his soft and sweet words would pierce the stoniest heart, make the worldly-minded weep and repent and turn Godwards."
( Prabuddha Bharata Vol. XXXVII P 499.)
--
About twenty-seven years of his life he spent in this way in the heart of the great city of Calcutta, radiating the Master's thoughts and ideals to countless devotees who flocked to him, and to still larger numbers who read his Kathmrita (English Edition : The Gospel of Sri Ramakrishna), the last part of which he had completed before June 1932 and given to the press. And miraculously, as it were, his end also came immediately after he had completed his life's mission. About three months earlier he had come to stay at his home at 13/2 Gurdasprasad Chaudhuary Lane at Thakur Bari, where the Holy Mother had herself installed the Master and where His regular worship was being conducted for the previous 40 years. The night of 3rd June being the Phalahrini Kli Pooja day, M.
had sent his devotees who used to keep company with him, to attend the special worship at Belur Math at night. After attending the service at the home shrine, he went through the proof of the Kathmrita for an hour. Suddenly he got a severe attack of neuralgic pain, from which he had been suffering now and then, of late. Before 6 a.m. in the early hours of 4th June 1932 he passed away, fully conscious and chanting: 'Gurudeva-Ma, Kole tule na-o (Take me in your arms! O Master! O Mother!!)'
0.00 - To the Reader, #Evening Talks With Sri Aurobindo, #unset, #Zen
The reader is requested to note that Sri Aurobindo is not responsible for these records as he had no opportunity to see them. So, it is not as if Sri Aurobindo said exactly these things but that I remember him to have said them. All I can say is that I have tried to be as faithful in recording them as I was humanly capable. That does not minimise my personal responsibility which I fully accept.
A. B. PURANI
0.01 - I - Sri Aurobindos personality, his outer retirement - outside contacts after 1910 - spiritual personalities- Vibhutis and Avatars - transformtion of human personality, #Evening Talks With Sri Aurobindo, #unset, #Zen
object:0.01 - I - Sri Aurobindos personality, his outer retirement - outside contacts after 1910 - spiritual personalities- Vibhutis and Avatars - transformtion of human personality
author class:A B Purani
--
The question which Arjuna asks Sri Krishna in the Gita (second chapter) occurs pertinently to many about all spiritual personalities: "What is the language of one whose understanding is poised? How does he speak, how sit, how walk?" Men want to know the outer signs of the inner attainment, the way in which a spiritual person differs outwardly from other men. But all the tests which the Gita enumerates are inner and therefore invisible to the outer view. It is true also that the inner or the spiritual is the essential and the outer derives its value and form from the inner. But the transformation about which Sri Aurobindo writes in his books has to take place in nature, because according to him the divine Reality has to manifest itself in nature. So, all the parts of nature including the physical and the external are to be transformed. In his own case the very physical became the transparent mould of the Spirit as a result of his intense Sadhana. This is borne out by the impression created on the minds of sensitive outsiders like Sj. K. M. Munshi who was deeply impressed by his radiating presence when he met him after nearly forty years.
The Evening Talks collected here may afford to the outside world a glimpse of his external personality and give the seeker some idea of its richness, its many-sidedness, its uniqueness. One can also form some notion of Sri Aurobindo's personality from the books in which the height, the universal sweep and clear vision of his integral ideal and thought can be seen. His writings are, in a sense, the best representative of his mental personality. The versatile nature of his genius, the penetrating power of his intellect, his extraordinary power of expression, his intense sincerity, his utter singleness of purpose all these can be easily felt by any earnest student of his works. He may discover even in the realm of mind that Sri Aurobindo brings the unlimited into the limited. Another side of his dynamic personality is represented by the Ashram as an institution. But the outer, if one may use the phrase, the human side of his personality, is unknown to the outside world because from 1910 to 1950 a span of forty years he led a life of outer retirement. No doubt, many knew about his staying at Pondicherry and practising some kind of very special Yoga to the mystery of which they had no access. To some, perhaps, he was living a life of enviable solitude enjoying the luxury of a spiritual endeavour. Many regretted his retirement as a great loss to the world because they could not see any external activity on his part which could be regarded as 'public', 'altruistic' or 'beneficial'. Even some of his admirers thought that he was after some kind of personal salvation which would have very little significance for mankind in general. His outward non-participation in public life was construed by many as lack of love for humanity.
But those who knew him during the days of the national awakening from 1900 to 1910 could not have these doubts. And even these initial misunderstandings and false notions of others began to evaporate with the growth of the Sri Aurobindo Ashram from 1927 onwards. The large number of books published by the Ashram also tended to remove the idea of the other-worldliness of his Yoga and the absence of any good by it to mankind.
This period of outer retirement was one of intense Sadhana and of intellectual activity it was also one during which he acted on external events, though he was not dedicated outwardly to a public cause. About his own retirement he writes: "But this did not mean, as most people supposed, that he [ Sri Aurobindo] had retired into some height of spiritual experience devoid of any further interest in the world or in the fate of India. It could not mean that, for the very principle of his Yoga was not only to realise the Divine and attain to a complete spiritual consciousness, but also to take all life and all world activity into the scope of this spiritual consciousness and action and to base life on the Spirit and give it a spiritual meaning. In his retirement Sri Aurobindo kept a close watch on all that was happening in the world and in India and actively intervened, whenever necessary, but solely with a spiritual force and silent spiritual action; for it is part of the experience of those who have advanced in yoga that besides the ordinary forces and activities of the mind and life and body in Matter, there are other forces and powers that can and do act from behind and from above; there is also a spiritual dynamic power which can be possessed by those who are advanced in spiritual consciousness, though all do not care to possess or, possessing, to use it and this power is greater than any other and more effective. It was this force which, as soon as he attained to it, he used at first only in a limited field of personal work, but afterwards in a constant action upon the world forces."[1]
Twice he found it necessary to go out of his way to make public pronouncements on important world-issues, which shows distinctly that renunciation of life is not a part of his Yoga. "The first was in relation to the Second World War. At the beginning he did not actively concern himself with it, but when it appeared as if Hitler would crush all the forces opposed to him and Nazism dominate the world, he began to intervene."[2]
--
Over and above Sadhana, writing work and rendering spiritual help to the world during his apparent retirement there were plenty of other activities of which the outside world has no knowledge. Many prominent as well as less known persons sought and obtained interviews with him during these years. Thus, among well-known persons may be mentioned C.R. Das, Lala Lajpat Rai, Sarala Devi, Dr. Munje, Khasirao Jadhav, Tagore, Sylvain Levy. The great national poet of Tamil Nadu, S. Subramanya Bharati, was in contact with Sri Aurobindo for some years during his stay at Pondicherry; so was V.V.S. Aiyar. The famous V. Ramaswamy Aiyangar Va Ra of Tamil literature[3] stayed with Sri Aurobindo for nearly three years and was influenced by him. Some of these facts have been already mentioned in The Life of Sri Aurobindo.
Jung has admitted that there is an element of mystery, something that baffles the reason, in human personality. One finds that the greater the personality the greater is the complexity. And this is especially so with regard to spiritual personalities whom the Gita calls Vibhutis and Avatars.
Sri Aurobindo has explained the mystery of personality in some of his writings. Ordinarily by personality we mean something which can be described as "a pattern of being marked out by a settled combination of fixed qualities, a determined character.... In one view personality is regarded as a fixed structure of recognisable qualities expressing a power of being"; another idea regards "personality as a flux of self-expressive or sensitive and responsive being.... But flux of nature and fixity of nature" which some call character "are two aspects of being neither of which, nor indeed both together, can be a definition of personality.... But besides this flux and this fixity there is also a third and occult element, the Person behind of whom the personality is a self-expression; the Person puts forward the personality as his role, character, persona, in the present act of his long drama of manifested existence. But the Person is larger than his personality, and it may happen that this inner largeness overflows into the surface formation; the result is a self-expression of being which can no longer be described by fixed qualities, normalities of mood, exact lineaments, or marked out by structural limits."[4]
The gospel of the Supermind which Sri Aurobindo brought to man envisages a new level of consciousness beyond Mind. When this level is attained it imposes a complete and radical reintegration of the human personality. Sri Aurobindo was not merely the exponent but the embodiment of the new, dynamic truth of the Supermind. While exploring and sounding the tremendous possibilities of human personality in his intense spiritual Sadhana, he has shown us that practically there are no limits to its expansion and ascent. It can reach in its growth what appears to man at present as a 'divine' status. It goes without saying that this attainment is not an easy task; there are conditions to be fulfilled for the transformation from the human to the divine.
The Gita in its chapters on the Vibhuti and the Avatar takes in general the same position. It shows that the present formula of our nature, and therefore the mental personality of man, is not final. A Vibhuti embodies in a human manifestation a certain divine quality and thus demonstrates the possibility of overcoming the limits of ordinary human personality. The Vibhuti the embodiment of a divine quality or power, and the Avatar the divine incarnation, are not to be looked upon as supraphysical miracles thrown at humanity without regard to the process of evolution; they are, in fact, indications of human possibility, a sign that points to the goal of evolution.
In his Essays on the Gita, Sri Aurobindo says about the Avatar: "He may, on the other hand, descend as an incarnation of divine life, the divine personality and power in its characteristic action, for a mission ostensibly social, ethical and political, as is represented in the story of Rama or Krishna; but always then this descent becomes in the soul of the race a permanent power for the inner living and the spiritual rebirth."[5]
"He comes as the divine power and love which calls men to itself, so that they may take refuge in that and no longer in the insufficiency of their human wills and the strife of their human fear, wrath and passion, and liberated from all this unquiet and suffering may live in the calm and bliss of the Divine."[6]
--
It is clear that Sri Aurobindo interpreted the traditional idea of the Vibhuti and the Avatar in terms of the evolutionary possibilities of man. But more directly he has worked out the idea of the 'gnostic individual' in his masterpiece The Life Divine. He says: "A supramental gnostic individual will be a spiritual Person, but not a personality in the sense of a pattern of being marked out by a settled combination of fixed qualities, a determined character; he cannot be that since he is a conscious expression of the universal and the transcendent." Describing the gnostic individual he says: "We feel ourselves in the presence of a light of consciousness, a potency, a sea of energy, can distinguish and describe its free waves of action and quality, but not fix itself; and yet there is an impression of personality, the presence of a powerful being, a strong, high or beautiful recognisable Someone, a Person, not a limited creature of Nature but a Self or Soul, a Purusha."[8]
One feels that he was describing the feeling of some of us, his disciples, with regard to him in his inimitable way.
This transformation of the human personality into the Divine perhaps even the mere connection of the human with the Divine is probably regarded as a chimera by the modern mind. To the modern mind it would appear as the apotheosis of a human personality which is against its idea of equality of men. Its difficulty is partly due to the notion that the Divine is unlimited and illimitable while a 'personality', however high and grand, seems to demand imposition, or assumption, of limitation. In this connection Sri Aurobindo said during an evening talk that no human manifestation can be illimitable and unlimited, but the manifestation in the limited should reflect the unlimited, the Transcendent Beyond.
This possibility of the human touching and manifesting the Divine has been realised during the course of human history whenever a great spiritual Light has appeared on earth. One of the purposes of this book is to show how Sri Aurobindo himself reflected the unlimited Beyond in his own self.
Greatness is magnetic and in a sense contagious. Wherever manifested, greatness is claimed by humanity as something that reveals the possibility of the race. The highest utility of greatness is not merely to attract us but to inspire us to follow it and rise to our own highest spiritual stature. To the majority of men Truth remains abstract, impersonal and far unless it is seen and felt concretely in a human personality. A man never knows a truth actively except through a person and by embodying it in his own personality. Some glimpse of the Truth-Consciousness which Sri Aurobindo embodied may be caught in these Evening Talks.
***
0.01 - Letters from the Mother to Her Son, #Some Answers From The Mother, #The Mother, #Integral Yoga
these houses and then, just recently, we have settled there, Sri
Aurobindo and myself, as well as five of the closest disciples.
--
belongs to Sri Aurobindo, it is his money that enables me to
meet the almost formidable expenses that it entails (our annual
0.02 - II - The Home of the Guru, #Evening Talks With Sri Aurobindo, #unset, #Zen
The Master, the Guru, set at rest the puzzled human mind by his illuminating answers, perhaps even more by his silent consciousness, so that it might be able to pursue unhampered the path of realisation of the Truth. Those ancient discourses answer the mind of man today even across the ages. They have rightly acquired as everything of the past does a certain sanctity. But sometimes that very reverence prevents men from properly evaluating, and living in, the present. This happens when the mind instead of seeking the Spirit looks at the form. For instance, it is not necessary for such discourses that they take place in forest-groves in order to be highly spiritual. Wherever the Master is, there is Light. And guru-griha the house of the Master can be his private dwelling place. So much was this feeling a part of Sri Aurobindo's nature and so particular was he to maintain the personal character of his work that during the first few years after 1923 he did not like his house to be called an 'Ashram', as the word had acquired the sense of a public institution to the modern mind. But there was no doubt that the flower of Divinity had blossomed in him; and disciples, like bees seeking honey, came to him. It is no exaggeration to say that these Evening Talks were to the small company of disciples what the Aranyakas were to the ancient seekers. Seeking the Light, they came to the dwelling place of their Guru, the greatest seer of the age, and found it their spiritual home the home of their parents, for the Mother, his companion in the great mission, had come. And these spiritual parents bestowed upon the disciples freely of their Light, their Consciousness, their Power and their Grace. The modern reader may find that the form of these discourses differs from those of the past but it was bound to be so for the simple reason that the times have changed and the problems that puzzle the modern mind are so different. Even though the disciples may be very imperfect representations of what he aimed at in them, still they are his creations. It is in order to repay, in however infinitesimal a degree, the debt which we owe to him that the effort is made to partake of the joy of his company the Evening Talks with a larger public.
***
0.02 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
To the sadhak in charge of the Sri Aurobindo Ashram Building
Department during the 1930s and early 1940s.
--
issue gris entretien except for Sri Aurobindo's room.
But who is responsible for having given the paint? Was not the
fact that the "gris entretien" must be kept for the doors and windows in Sri Aurobindo's room only, told to those in charge?(!)
Why was my stool at all painted with gris entretien? I did
--
in disgust, or that Sri Aurobindo will write two pages
asking me to quit the Ashram or at least to stop work
--
Mr. Z: I have heard that Sri Aurobindo can communicate at a distance. Is it true?
Sadhak: That is nothing. He isn't interested in occult
--
Mr. Z: Does Sri Aurobindo give talks?
Sadhak: No, we meditate with Mother.
--
If someone asks you about Sri Aurobindo's powers, it is
always better to say: "I don't know. He doesn't tell us about
0.03 - III - The Evening Sittings, #Evening Talks With Sri Aurobindo, #unset, #Zen
Sri Aurobindo was never a social man in the current sense of the term and definitely he was not a man of the crowd. This was due to his grave temperament, not to any feeling of superiority or to repulsion for men. At Baroda there was an Officers' Club which was patronised by the Maharajah and though Sri Aurobindo enrolled himself as a member he hardly went to the Club even on special occasions. He rather liked a small congenial circle of friends and spent most of his evenings with them whenever he was free and not occupied with his studies or other works. After Baroda when he went to Calcutta there was hardly any time in the storm and stress of revolutionary politics to permit him to lead a 'social life'. What little time he could spare from his incessant activities was spent in the house of Raja Subodh Mallick or at the Grey Street house. In the Karmayogin office he used to sit after the office hours till late chatting with a few persons or trying automatic writing. Strange dictations used to be received sometimes: one of them was the following: "Moni [Suresh Chakravarty] will bomb Sir Edward Grey when he will come as the Viceroy of India." In later years at Pondicherry there used to be a joke that Sir Edward took such a fright at the prospect of Moni's bombing him that he never came to India!
After Sri Aurobindo had come to Pondicherry from Chandernagore, he entered upon an intense period of Sadhana and for a few months he refused to receive anyone. After a time he used to sit down to talk in the evening and on some days tried automatic writing. Yogic Sadhan, a small book, was the result. In 1913 Sri Aurobindo moved to Rue Franois Martin No. 41 where he used to receive visitors at fixed times. This was generally in the morning between 9 and 10.30.
But, over and above newcomers, some local people and the few inmates of the house used to have informal talks with Sri Aurobindo in the evening. In the beginning the inmates used to go out for playing football, and during their absence known local individuals would come in and wait for Sri Aurobindo. Afterwards regular meditations began at about 4 p.m. in which practically all the inmates participated. After the meditation all of the members and those who were permitted shared in the evening sitting. This was a very informal gathering depending entirely upon Sri Aurobindo's leisure.
When Sri Aurobindo and the Mother moved to No. 9 Rue de la Marine in 1922 the same routine of informal evening sittings after meditation continued. I came to Pondicherry for Sadhana in the beginning of 1923. I kept notes of the important talks I had with the four or five disciples who were already there. Besides, I used to take detailed notes of the Evening Talks which we all had with the Master. They were not intended by him to be noted down. I took them down because of the importance I felt about everything connected with him, no matter how insignificant to the outer view. I also felt that everything he did would acquire for those who would come to know his mission a very great significance.
As years passed the evening sittings went on changing their time and often those disciples who came from outside for a temporary stay for Sadhana were allowed to join them. And, as the number of sadhaks practising the Yoga increased, the evening sittings also became more full, and the small verandah upstairs in the main building was found insufficient. Members of the household would gather every day at the fixed time with some sense of expectancy and start chatting in low tones. Sri Aurobindo used to come last and it was after his coming that the session would really commence.
He came dressed as usual in dhoti, part of which was used by him to cover the upper part of his body. Very rarely he came out with chaddar or shawl and then it was "in deference to the climate" as he sometimes put it. At times for minutes he would be gazing at the sky from a small opening at the top of the grass-curtains that covered the verandah upstairs in No. 9, Rue de la Marine. How much were these sittings dependent on him may be gathered from the fact that there were days when more than three-fourths of the time passed in complete silence without any outer suggestion from him, or there was only an abrupt "Yes" or "No" to all attempts at drawing him out in conversation. And even when he participated in the talk one always felt that his voice was that of one who does not let his whole being flow into his words; there was a reserve and what was left unsaid was perhaps more than what was spoken. What was spoken was what he felt necessary to speak.
--
These sittings, in fact, furnished Sri Aurobindo with an occasion to admit and feel the outer atmosphere and that of the group living with him. It brought to him the much-needed direct contact of the mental and vital make-up of the disciples, enabling him to act on the atmosphere in general and on the individual in particular. He could thus help to remould their mental make-up by removing the limitations of their minds and opinions, and correct temperamental tendencies and formations. Thus, these sittings contributed at least partly to the creation of an atmosphere amenable to the working of the Higher Consciousness. Far more important than the actual talk and its content was the personal contact, the influence of the Master, and the divine atmosphere he emanated; for through his outer personality it was the Divine Consciousness that he allowed to act. All along behind the outer manifestation that appeared human, there was the influence and presence of the Divine.
What was talked in the small group informally was not intended by Sri Aurobindo to be the independent expression of his views on the subjects, events or the persons discussed. Very often what he said was in answer to the spiritual need of the individual or of the collective atmosphere. It was like a spiritual remedy meant to produce certain spiritual results, not a philosophical or metaphysical pronouncement on questions, events or movements. The net result of some talks very often was to point out to the disciple the inherent incapacity of the human intellect and its secondary place in the search for the ultimate Reality.
But there were occasions when he did give his independent, personal views on some problems, on events or other subjects. Even then it was never an authoritarian pronouncement. Most often it appeared to be a logically worked out and almost inevitable conclusion expressed quite impersonally though with firm and sincere conviction. This impersonality was such a prominent trait of his personality! Even in such matters as dispatching a letter or a telegram it would not be a command from him to a disciple to carry out the task. Most often during his usual passage to the dining room he would stop on the way, drop in on the company of four or five disciples and, holding out the letter or the telegram, would say in the most amiable and yet the most impersonal way: "I suppose this has to be sent." And it would be for someone in the group instantly to volunteer and take it. The expression he very often used was "It was done" or "It happened", not "I did."
From 1918 to 1922, we gathered at No. 41, Rue Franois Martin, called the Guest House, upstairs, on a broad verandah into which four rooms opened and whose main piece of furniture was a small table 3' x 1' covered with a blue cotton cloth. That is where Sri Aurobindo used to sit in a hard wooden chair behind the table with a few chairs in front for the visitors or for the disciples.
From 1922 to 1926, No. 9, Rue de la Marine, where he and the Mother had shifted, was the place where the sittings were held. There, also upstairs, was a less broad verandah than at the Guest House, a little bigger table in front of the central door out of three, and a broad Japanese chair, the table covered with a better cloth than the one in the Guest House, a small flower vase, an ash-tray, a block calendar indicating the date and an ordinary time-piece, and a number of chairs in front in a line. The evening sittings used to be after meditation at 4 or 4.30 p.m. After 24 November 1926, the sittings began to get later and later, till the limit of 1 o'clock at night was reached. Then the curtain fell. Sri Aurobindo retired completely after December 1926, and the evening sittings came to a close.
On 8 February 1927, Sri Aurobindo and the Mother moved to No. 28, Rue Franois Martin, a house on the north-east of the same block as No. 9, Rue de la Marine.
Then, on 23 November 1938, I got up at 2 o'clock to prepare hot water for the Mother's early bath because the 24th was Darshan day. Between 2.20 and 2.30 the Mother rang the bell. I ran up the staircase to be told about an accident that had happened to Sri Aurobindo's thigh and to be asked to fetch the doctor. This accident brought about a change in his complete retirement, and rendered him available to those who had to attend on him. This opened out a long period of 12 years during which his retirement was modified owing to circumstances, inner and outer, that made it possible for him to have direct physical contacts with the world outside.
The long period of the Second World War with all its vicissitudes passed through these years. It was a priceless experience to see how he devoted his energies to the task of saving humanity from the threatened reign of Nazism. It was a practical lesson of solid work done for humanity without any thought of return or reward, without even letting humanity know what he was doing for it! Thus he lived the Divine and showed us how the Divine cares for the world, how He comes down and works for man. I shall never forget how he who was at one time in his own words "not merely a non-co-operator but an enemy of British Imperialism" bestowed such anxious care on the health of Churchill, listening carefully to the health-bulletins! It was the work of the Divine, it was the Divine's work for the world.
--
[1] Sri Aurobindo and His Ashram, 1985, p. 22.
[2]Ibid.
0.03 - Letters to My little smile, #Some Answers From The Mother, #The Mother, #Integral Yoga
To "My little smile", one of the first children admitted to the Sri
Aurobindo Ashram; she came at the age of fourteen. Little smile
--
Only Sri Aurobindo knows what you write to me.
You wrote to me once in this notebook (December 16th),
--
spent a lot of time; Sri Aurobindo put his hand on me
for a long time" and so on. Then X also said, "This time
--
receiving Sri Aurobindo's blessing, it is better to remain concentrated and to keep one's joy locked inside oneself rather than to
throw it out by mixing and talking with others. The experiences
--
the sadhaks went before Sri Aurobindo and the Mother to receive their blessings.
Series Three - To "My little smile"
--
Once Sri Aurobindo wrote me something with some
words that I couldn't read. I asked X to read them;
then he said, "You are the Mother's child, not Sri Aurobindo's." (It was just a joke, because I can read Your
handwriting but not Sri Aurobindo's.)
Don't you believe that when one is a child of the Mother,
one is at the same time a child of Sri Aurobindo, and viceversa?
16 December 1933
--
to Sri Aurobindo along with your letter of this morning. I am
returning it to you in this notebook.
--
The period around August 15, Sri Aurobindo's birthday.
Series Three - To "My little smile"
0.04 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
To the sadhak in charge of the Sri Aurobindo Ashram's cows,
bullocks and carts during the 1930s.1
0.05 - Letters to a Child, #Some Answers From The Mother, #The Mother, #Integral Yoga
To one of the first children admitted to the Sri Aurobindo
Ashram; he came at the age of ten. Interested as a youth in
--
in the Sri Aurobindo International Centre of Education. He
began writing to the Mother at the age of twelve.
--
You have my full consent to write poetry, and Sri Aurobindo
says that there is no doubt about your poetic capacity. Today's
--
here and cannot see me (for, since Sri Aurobindo's accident, I am
no longer giving any "pranams" or interviews), won't you feel
--
Never forget this promise of Sri Aurobindo and keep
courage in spite of all difficulties. You are sure to reach the goal,
--
And when Sri Aurobindo tells you something, the first thing
to do, and the most important if you want to conquer the
0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
To a young sadhak who later became a teacher in the Sri Aurobindo International Centre of Education.1
I hope and believe Your work does not depend upon
--
You must find the Divine first, whether in yourself by interiorisation and concentration, or in Sri Aurobindo and me through
love and self-giving. Once you have found the Divine you will
--
Remain very quiet, open your mind and your heart to Sri Aurobindo's influence and mine, withdraw deep into an inner silence
(which may be had in all circumstances), call me from the depths
--
My adored Mother, Sri Aurobindo's last letter made me
think much. The most obvious sign of the action of an
--
1st sign: One feels far away from Sri Aurobindo and me.
2nd: One loses confidence, begins to criticise, is not satisfied.
0.07 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
To the sadhak who was the dentist at the Sri Aurobindo Ashram
during the 1930s and then served from 1938 to 1950 as one of
--
I do not see anybody in the world more qualified than Sri
Aurobindo to lead you to the feet of the Mahashakti.
--
In my birthday book Sri Aurobindo has written,
"Rise into the higher Consciousness, let its light control
0.08 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
To a young captain in the Sri Aurobindo Ashram Department
of Physical Education.
--
by yoga that one can do it. There have been, throughout the spiritual history of humanity, many methods of yoga - which Sri
Aurobindo has described and explained for us in The Synthesis
--
nature of that activity is. In his letters, Sri Aurobindo has given
Series Eight - To a Young Captain
--
How should we read your books and the books of Sri
Aurobindo so that they may enter into our consciousness
--
To read what Sri Aurobindo writes is more difficult because
the expression is highly intellectual and the language far more
--
This question and the three that follow are based on terms used by Sri Aurobindo in
The Life Divine, especially in its final chapters.
--
know on what occasion Sri Aurobindo spoke about Supernature.
15 December 1959
--
What Sri Aurobindo means is that only a few exceptional beings
who do not belong to the ordinary humanity, have a conscious
--
In the integral yoga of Sri Aurobindo, the two combine
with the yoga of works and the yoga of self-perfection to make
0.09 - Letters to a Young Teacher, #Some Answers From The Mother, #The Mother, #Integral Yoga
To a young teacher in the Sri Aurobindo International Centre
of Education.
--
With what attitude should I read Sri Aurobindo's
books when they are difficult and when I don't understand? Savitri, The Life Divine, for example.
--
approach Sri Aurobindo. Why? You are all that Sri Aurobindo is for us, as well as a divine and loving Mother. So
is it necessary to try to establish the same relation with
--
confidence, without fear and without hesitation. Sri Aurobindo
is always there to help you and guide you; but it is natural that
--
You have said that to be allowed to sit in Sri
Aurobindo's room and meditate there, "one must have
--
they are not worthy of meditating in Sri Aurobindo's room.
26 September 1960
--
The Grace is always there, eternally present and active, but Sri
Aurobindo says that it is extremely difficult for us to be in a
--
what Sri Aurobindo has spoken of.
29 October 1960
--
in what Sri Aurobindo has written an excuse for their excesses.
The divine embraces are embraces of soul and of consciousness,
--
These days they print your symbol and Sri Aurobindo's name on all sorts of things, on all the thousand
and one little trifles of daily life which have to be thrown
01.01 - A Yoga of the Art of Life, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
When Sri Aurobindo said, Our Yoga is not for ourselves but for humanity, many heaved a sigh of relief and thought that the great soul was after all not entirely lost to the world, his was not one more name added to the long list of Sannyasins that India has been producing age after age without much profit either to herself or to the human society (or even perhaps to their own selves). People understood his Yoga to be a modern one, dedicated to the service of humanity. If service to humanity was not the very sum and substance of his spirituality, it was, at least, the fruitful end and consummation. His Yoga was a sort of art to explore and harness certain unseen powers that can better and ameliorate human life in a more successful way than mere rational scientific methods can hope to do.
Sri Aurobindo saw that the very core of his teaching was being missed by this common interpretation of his saying. So he changed his words and said, Our Yoga is not for humanity but for the Divine. But I am afraid this change of front, this volte-face, as it seemed, was not welcomed in many quarters; for thereby all hope of having him back for the work of the country or the world appeared to be totally lost and he came to be looked upon again as an irrevocable metaphysical dreamer, aloof from physical things and barren, even like the Immutable Brahman.
II
In order to get a nearer approach to the ideal for which Sri Aurobindo has been labouring, we may combine with advantage the two mottoes he has given us and say that his mission is to find and express the Divine in humanity. This is the service he means to render to humanity, viz, to manifest and embody in it the Divine: his goal is not merely an amelioration, but a total change and transformation, the divinisation of human life.
Here also one must guard against certain misconceptions that are likely to occur. The transformation of human life does not necessarily mean that the entire humanity will be changed into a race of gods or divine beings; it means the evolution or appearance on earth of a superior type of humanity, even as man evolved out of animality as a superior type of animality, not that the entire animal kingdom was changed into humanity.
--
Here is the very heart of the mystery, the master-key to the problem. The advent of the superhuman or divine race, however stupendous or miraculous the phenomenon may appear to be, can become a thing of practical actuality, precisely because it is no human agency that has undertaken it but the Divine himself in his supreme potency and wisdom and love. The descent of the Divine into the ordinary human nature in order to purify and transform it and be lodged there is the whole secret of the sadhana in Sri Aurobindo's Yoga. The sadhaka has only to be quiet and silent, calmly aspiring, open and acquiescent and receptive to the one Force; he need not and should not try to do things by his independent personal effort, but get them done or let them be done for him in the dedicated consciousness by the Divine Master and Guide. All other Yogas or spiritual disciplines in the past envisaged an ascent of the consciousness, its sublimation into the consciousness of the Spirit and its fusion and dissolution there in the end. The descent of the Divine Consciousness to prepare its definitive home in the dynamic and pragmatic human nature, if considered at all, was not the main theme of the past efforts and achievements. Furthermore, the descent spoken of here is the descent, not of a divine consciousness for there are many varieties of divine consciousness but of the Divine's own consciousness, of the Divine himself with his Shakti. For it is that that is directly working out this evolutionary transformation of the age.
It is not my purpose here to enter into details as to the exact meaning of the descent, how it happens and what are its lines of activity and the results brought about. For it is indeed an actual descent that happens: the Divine Light leans down first into the mind and begins its purificatory work therealthough it is always the inner heart which first recognises the Divine Presence and gives its assent to the Divine action for the mind, the higher mind that is to say, is the summit of the ordinary human consciousness and receives more easily and readily the Radiances that descend. From the Mind the Light filters into the denser regions of the emotions and desires, of life activity and vital dynamism; finally, it gets into brute Matter itself, the hard and obscure rock of the physical body, for that too has to be illumined and made the very form and figure of the Light supernal. The Divine in his descending Grace is the Master-Architect who is building slowly and surely the many-chambered and many-storeyed edifice that is human nature and human life into the mould of the Divine Truth in its perfect play and supreme expression. But this is a matter which can be closely considered when one is already well within the mystery of the path and has acquired the elementary essentials of an initiate.
--
From a certain point of view, from the point of view of essentials and inner realities, it would appear that spirituality is, at least, the basis of the arts, if not the highest art. If art is meant to express the soul of things, and since the true soul of things is the divine element in them, then certainly spirituality, the discipline of coming in conscious contact with the Spirit, the Divine, must be accorded the regal seat in the hierarchy of the arts. Also, spirituality is the greatest and the most difficult of the arts; for it is the art of life. To make of life a perfect work of beauty, pure in its lines, faultless in its rhythm, replete with strength, iridescent: with light, vibrant with delightan embodiment of the Divine, in a wordis the highest ideal of spirituality; viewed the spirituality that Sri Aurobindo practisesis the ne plus ultra of artistic creation
The Gita, II. 40
01.01 - Sri Aurobindo - The Age of Sri Aurobindo, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
object:01.01 - Sri Aurobindo - The Age of Sri Aurobindo
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A Vedic Conception of the Poet Sri Aurobindo: Ahana and Other Poems
Other Authors Nolini Kanta Gupta Poets and Mystics Sri Aurobindo: The Age of Sri Aurobindo
Sri Aurobindo: The Age of Sri Aurobindo
Someone has written to this effect: "This is not the age of Sri Aurobindo. His ideal of a divine life upon earth mayor may not be true; at any rate it is not of today or even of tomorrow. Humanity will take some time before it reaches that stage or its possibility. What we are concerned with here and now is something perhaps less great, less spiritual, but more urgent and more practical. The problem is not to run away with one's soul, but to maintain its earthly tenement, to keep body and soul together: one has to live first, live materially before one can hope to live spiritually."
Well, the view expressed in these words is not a new revelation. It has been the cry of suffering humanity through the ages. Man has borne his cross since the beginning of his creation through want and privation, through disease and bereavement, through all manner of turmoil and tribulation, and yetmirabile dictuat the same time, in the very midst of those conditions, he has been aspiring and yearning for something else, ignoring the present, looking into the beyond. It is not the prosperous and the more happily placed in life who find it more easy to turn to the higher life, it is not the wealthiest who has the greatest opportunity to pursue a spiritual idea. On the contrary, spiritual leaders have thought and experienced otherwise.
--
A Vedic Conception of the Poet Sri Aurobindo: Ahana and Other Poems
01.02 - Natures Own Yoga, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
A Yoga of the Art of Life Sri Aurobindo and his School
Other Authors Nolini Kanta Gupta Part OneNatures Own Yoga
--
Sri Aurobindo's Yoga is in the direct line of Nature's own Yoga. Nature has a Yoga, which she follows unfailingly, and inevitably for it is her innermost law of being. Yoga means, in essence, a change or transformation of consciousness, a heightening and broadening of consciousness, which is effected by communion or union or identification with a higher and vaster consciousness.
This process of a developing consciousness in Nature is precisely what is known as Evolution. It is the bringing out and fixing of a higher and higher principle of consciousness, hitherto involved and concealed behind the veil, in the earth consciousness as a dynamic factor in Nature's manifest working. Thus, the first stage of evolution is the status of inconscient Matter, of the lifeless physical elements; the second stage is that of the semi-conscious life in the plant, the third that of the conscious life in the animal, and finally the fourth stage, where we stand at present, is that of the embodied self-conscious life in man.
The course of evolution has not come to a stop with man and the next stage, Sri Aurobindo says, which Nature envisages and is labouring to bring out and establish is the life now superconscious to us, embodied in a still higher type of created being, that of the superman or god-man. The principle of consciousness which will determine the nature and build of this new, being is a spiritual principle beyond the mental principle which man now incarnates: it may be called the Supermind or Gnosis.
For, till now Mind has been the last term of the evolutionary consciousness Mind as developed in man is the highest instrument built up and organised by Nature through which the self-conscious being can express itself. That is why the Buddha said: Mind is the first of all principles, Mind is the highest of all principles: indeed Mind is the constituent of all principlesmana puvvangam dhamm1. The consciousness beyond mind has not yet been made a patent and dynamic element in the life upon earth; it has been glimpsed or entered into in varying degrees and modes by saints and seers; it has cast its derivative illuminations in the creative activities of poets and artists, in the finer and nobler urges of heroes and great men of action. But the utmost that has been achieved, the summit reached in that direction, as exampled in spiritual disciplines, involves a withdrawal from the evolutionary cycle, a merging and an absorption into the static status that is altogether beyond it, that lies, as it were, at the other extreme the Spirit in itself, Atman, Brahman, Sachchidananda, Nirvana, the One without a second, the Zero without a first.
The first contact that one has with this static supra-reality is through the higher ranges of the mind: a direct and closer communion is established through a plane which is just above the mind the Overmind, as Sri Aurobindo calls it. The Overmind dissolves or transcends the ego-consciousness which limits the being to its individualised formation bounded by an outward and narrow frame or sheath of mind, life and body; it reveals the universal Self and Spirit, the cosmic godhead and its myriad forces throwing up myriad forms; the world-existence there appears as a play of ever-shifting veils upon the face of one ineffable reality, as a mysterious cycle of perpetual creation and destructionit is the overwhelming vision given by Sri Krishna to Arjuna in the Gita. At the same time, the initial and most intense experience which this cosmic consciousness brings is the extreme relativity, contingency and transitoriness of the whole flux, and a necessity seems logically and psychologically imperative to escape into the abiding substratum, the ineffable Absoluteness.
This has been the highest consummation, the supreme goal which the purest spiritual experience and the deepest aspiration of the human consciousness generally sought to attain. But in this view, the world or creation or Nature came in the end to be looked upon as fundamentally a product of Ignorance: ignorance and suffering and incapacity and death were declared to be the very hallmark of things terrestrial. The Light that dwells above and beyond can be made to shed for a while some kind of lustre upon the mortal darkness but never altogether to remove or change itto live in the full light, to be in and of the Light means to pass beyond. Not that there have not been other strands and types of spiritual experiences and aspirations, but the one we are considering has always struck the major chord and dominated and drowned all the rest.
But the initial illusory consciousness of the Overmind need not at all lead to the static Brahmic consciousness or Sunyam alone. As a matter of fact, there is in this particular processes of consciousness a hiatus between the two, between Maya and Brahman, as though one has to leap from the one into the other somehow. This hiatus is filled up in Sri Aurobindo's Yoga by the principle of Supermind, not synthetic-analytic2 in knowledge like Overmind and the highest mental intelligence, but inescapably unitarian even in the utmost diversity. Supermind is the Truth-consciousness at once static and dynamic, self-existent and creative: in Supermind the Brahmic consciousness Sachchidanandais ever self-aware and ever manifested and embodied in fundamental truth-powers and truth-forms for the play of creation; it is the plane where the One breaks out into the Many and the Many still remain one, being and knowing themselves to be but various self-expressions of the One; it develops the spiritual archetypes, the divine names and forms of all individualisations of an evolving existence.
Sri AUROBINDO
The Upanishads speak of a solar and a lunar Path in the spiritual consciousness. Perhaps they have some reference to these two linesone through the Mayic consciousness of the Overmind enters into the static Bliss, ecstatic Nihil, and the other mounts still farther to the solar status which is a mass, a sea, an infinity of that light and ecstasy but which can at the same time express and embody itself as the creative Truth-consciousness (srya svitr ).
--
A Yoga of the Art of Life Sri Aurobindo and his School
01.02 - Sri Aurobindo - Ahana and Other Poems, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
object:01.02 - Sri Aurobindo - Ahana and Other Poems
author class:Nolini Kanta Gupta
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Sri Aurobindo: The Age of Sri Aurobindo Mystic Poetry
Other Authors Nolini Kanta Gupta Poets and Mystics Sri Aurobindo: Ahana and Other Poems
Sri Aurobindo: Ahana and Other Poems
What is the world that Sri Aurobindo sees and creates? Poetry is after all passion. By passion I do not mean the fury of emotion nor the fume of sentimentalism, but what lies behind at their source, what lends them the force they have the sense of the "grandly real," the vivid and pulsating truth. What then is the thing that Sri Aurobindo has visualised, has endowed with a throbbing life and made a poignant reality? Victor Hugo said: Attachez Dieu au gibet, vous avez la croixTie God to the gibbet, you have the cross. Even so, infuse passion into a thing most prosaic, you create sublime poetry out of it. What is the dead matter that has found life and glows and vibrates in Sri Aurobindo's passion? It is something which appears to many poetically intractable, not amenable to aesthetic treatment, not usually, that is to say, nor in the supreme manner. Sri Aurobindo has thrown such a material into his poetic fervour and created a sheer beauty, a stupendous reality out of it. Herein lies the greatness of his achievement. Philosophy, however divine, and in spite of Milton, has been regarded by poets as "harsh and crabbed" and as such unfit for poetic delineation. Not a few poets indeed foundered upon this rock. A poet in his own way is a philosopher, but a philosopher chanting out his philosophy in sheer poetry has been one of the rarest spectacles.1 I can think of only one instance just now where a philosopher has almost succeeded being a great poet I am referring to Lucretius and his De Rerum Natura. Neither Shakespeare nor Homer had anything like philosophy in their poetic creation. And in spite of some inclination to philosophy and philosophical ideas Virgil and Milton were not philosophers either. Dante sought perhaps consciously and deliberately to philosophise in his Paradiso I Did he? The less Dante then is he. For it is his Inferno, where he is a passionate visionary, and not his Paradiso (where he has put in more thought-power) that marks the nee plus ultra of his poetic achievement.
And yet what can be more poetic in essence than philosophy, if by philosophy we mean, as it should mean, spiritual truth and spiritual realisation? What else can give the full breath, the integral force to poetic inspiration if it is not the problem of existence itself, of God, Soul and Immortality, things that touch, that are at the very root of life and reality? What can most concern man, what can strike the deepest fount in him, unless it is the mystery of his own being, the why and the whither of it all? But mankind has been taught and trained to live merely or mostly on earth, and poetry has been treated as the expression of human joys and sorrows the tears in mortal things of which Virgil spoke. The savour of earth, the thrill of the flesh has been too sweet for us and we have forgotten other sweetnesses. It is always the human element that we seek in poetry, but we fail to recognise that what we obtain in this way is humanity in its lower degrees, its surface formulations, at its minimum magnitude.
We do not say that poets have never sung of God and Soul and things transcendent. Poets have always done that. But what I say is this that presentation of spiritual truths, as they are in their own home, in other words, treated philosophically and yet in a supreme poetic manner, has always been a rarity. We have, indeed, in India the Gita and the Upanishads, great philosophical poems, if there were any. But for one thing they are on dizzy heights out of the reach of common man and for another they are idolised more as philosophy than as poetry. Doubtless, our Vaishnava poets sang of God and Love Divine; and Rabindranath, in one sense, a typical modern Vaishnava, did the same. And their songs are masterpieces. But are they not all human, too human, as the mad prophet would say? In them it is the human significance, the human manner that touches and moves us the spiritual significance remains esoteric, is suggested, is a matter of deduction. Sri Aurobindo has dealt with spiritual experiences in a different way. He has not clothed them in human symbols and allegories, in images and figures of the mere earthly and secular life: he presents them in their nakedness, just as they are seen and realised. He has not sought to tone down the rigour of truth with contrivances that easily charm and captivate the common human mind and heart. Nor has he indulged like so many poet philosophers in vague generalisations and colourless or too colourful truisms that do not embody a clear thought or rounded idea, a radiant judgment. Sri Aurobindo has given us in his poetry thoughts that are clear-cut, ideas beautifully chiselledhe is always luminously forceful.
Take these Vedantic lines that in their limpidity and harmonious flow beat anything found in the fine French poet Lamartine:
--
Poetry as an expression of thought-power, poetry weighted with intelligence and rationalised knowledge that seems to me to be the end and drive, the secret sense of all the mystery of modern technique. The combination is risky, but not impossible. In the spiritual domain the Gita achieved this miracle to a considerable degree. Still, the power of intelligence and reason shown by Vyasa is of a special order: it is a sublimated function of the faculty, something aloof and other-worldly"introvert", a modern mind would term it that is to say, something a priori, standing in its own au thenticity and self-sufficiency. A modern intelligence would be more scientific, let us use the word, more matter-of-fact and sense-based: the mental light should not be confined in its ivory tower, however high that may be, but brought down and placed at the service of our perception and appreciation and explanation of things human and terrestrial; made immanent in the mundane and the ephemeral, as they are commonly called. This is not an impossibility. Sri Aurobindo seems to have done the thing. In him we find the three terms of human consciousness arriving at an absolute fusion and his poetry is a wonderful example of that fusion. The three terms are the spiritual, the intellectual or philosophical and the physical or sensational. The intellectual, or more generally, the mental, is the intermediary, the Paraclete, as he himself will call it later on in a poem9 magnificently exemplifying the point we are trying to make out the agent who negotiates, bridges and harmonises the two other firmaments usually supposed to be antagonistic and incompatible.
Indeed it would be wrong to associate any cold ascetic nudity to the spiritual body of Sri Aurobindo. His poetry is philosophic, abstract, no doubt, but every philosophy has its practice, every abstract thing its concrete application,even as the soul has its body; and the fusion, not mere union, of the two is very characteristic in him. The deepest and unseizable flights of thought he knows how to clo the with a Kalidasian richness of imagery, or a Keatsean gusto of sensuousness:
. . . . .O flowers, O delight on the tree-tops burning!
--
And it would be wrong too to suppose that there is want of sympathy in Sri Aurobindo for ordinary humanity, that he is not susceptible to sentiments, to the weaknesses, that stir the natural man. Take for example this line so instinct with a haunting melancholy strain:
Cold are your rivers of peace and their banks are leafless and lonely.
--
We have in Sri Aurobindo a passage parallel in sentiment, if not of equal poetic value, which will bear out the contrast:
My mind within grew holy, calm and still
--
The Greek sings of the humanity of man, the Indian the divinity of man. It is the Hellenic spirit that has very largely moulded our taste and we have forgotten that an equally poetic world exists in the domain of spiritual life, even in its very severity, as in that of earthly life and its sweetness. And as we are passionate about the earthly life, even so Sri Aurobindo has made a passion of the spiritual life. Poetry after all has a mission; the phrase "Art for Art's sake" may be made to mean anything. Poetry is not merely what is pleasing, not even what is merely touching and moving but what is at the same time, inspiring, invigorating, elevating. Truth is indeed beauty but it is not always the beauty that captivates the eye or the mere aesthetic sense.
And because our Vedic poets always looked beyond humanity, beyond earth, therefore could they make divine poetry of humanity and what is of earth. Therefore it was that they were pervadingly so grandiose and sublime and puissant. The heroic, the epic was their natural element and they could not but express themselves in the grand manner Sri Aurobindo has the same outlook and it is why we find in him the ring of the old-world manner.
Mark the stately march, the fullness of voice, the wealth of imagery, the vigour of movement of these lines:
--
And if there is something in the creative spirit of Sri Aurobindo which tends more towards the strenuous than the genial, the arduous than the mellifluous, and which has more of the austerity of Vyasa than the easy felicity of Valmiki, however it might have affected the ultimate value of his creation, according to certain standards,14 it has illustrated once more that poetry is not merely beauty but power, it is not merely sweet imagination but creative visionit is even the Rik, the mantra that impels the gods to manifest upon earth, that fashions divinity in man.
James H. Cousins in his New Ways in English Literature describes Sri Aurobindo as "the philosopher as poet."
Sri Aurobindo: "Who".
Sri Aurobindo: "The Rishi".
"Parabrahman".
--
From "Ahana" in Sri Aurobindo's Ahana and Other Poems. There is a later version of the poem in Collected Poems and Plays, Vol II.
"Reminiscence."
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Sri Aurobindo: The Age of Sri Aurobindo Mystic Poetry
01.03 - Mystic Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Sri Aurobindo: Ahana and Other Poems The Poetry in the Making
Other Authors Nolini Kanta Gupta Poets and MysticsMystic Poetry
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Sri Aurobindo: "Transformation."
Albert Samain: "Pannyre awe talons d'or"Aux Flancs du Vase. And Pannyre became flower, flame, butterfly.. . . As though through a silky continuity of water In a divine flash showed Pannyre naked.
--
Sri Aurobindo: Radhas Appeal in Songs to Mytrilla.
"The Solitary Reaper".
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Sri Aurobindo: Ahana and Other Poems The Poetry in the Making
01.03 - Sri Aurobindo and his School, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
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Natures Own Yoga Sri Aurobindos Gita
Other Authors Nolini Kanta Gupta Part One Sri Aurobindo and his School
Sri Aurobindo and his School
A considerable amount of vague misunderstanding and misapprehension seems to exist in the minds of a certain section of our people as to what Sri Aurobindo is doing in his retirement at Pondicherry. On the other hand, a very precise exposition, an exact formula of what he is not doing has been curiously furnished by a well-known patriot in his indictment of what he chooses to call the Pondicherry School of contemplation. But he has arrived at this formula by openly and fearlessly affirming what does not exist; for the things that Sri Aurobindo is accused of doing are just the things that he is not doing. In the first place, Sri Aurobindo is not doing peaceful contemplation; in the second place, he is not doing active propaganda either; in the third place, he is not doing prnyma or even dhyna in the ordinary sense of the word; and, lastly, he is not proclaiming or following the maxim that although action may be tolerated as good, his particular brand of Yoga is something higher and better.
Evidently the eminent politician and his school of activism are labouring under a Himalayan confusion: when they speak of Sri Aurobindo, they really have in their mind some of the old schools of spiritual discipline. But one of the marked aspects of Sri Aurobindo's teaching and practice has been precisely his insistence on putting aside the inert and life-shunning quietism, illusionism, asceticism and monasticism of a latter-day and decadent India. These ideals are perhaps as much obstacles in his way as in the way of the activistic school. Only Sri Aurobindo has not had the temerity to say that it is a weakness to seek refuge in contemplation or to suggest that a Buddha was a weakling or a Shankara a poltroon.
This much as regards what Sri Aurobindo is not doing; let us now turn and try to understand what he is doing. The distinguished man of action speaks of conquering Nature and fighting her. Adopting this war-like imagery, we can affirm that Sri Aurobindo's work is just such a battle and conquest. But the question is, what is nature and what is the kind of conquest that is sought, how are we to fight and what are the required arms and implements? A good general should foresee all this, frame his plan of campaign accordingly and then only take the field. The above-mentioned leader proposes ceaseless and unselfish action as the way to fight and conquer Nature. He who speaks thus does not know and cannot mean what he says.
European science is conquering Nature in a way. It has attained to a certain kind and measure, in some fields a great measure, of control and conquest; but however great or striking it may be in its own province, it does not touch man in his more intimate reality and does not bring about any true change in his destiny or his being. For the most vital part of nature is the region of the life-forces, the powers of disease and age and death, of strife and greed and lustall the instincts of the brute in man, all the dark aboriginal forces, the forces of ignorance that form the very groundwork of man's nature and his society. And then, as we rise next to the world of the mind, we find a twilight region where falsehood masquerades as truth, where prejudices move as realities, where notions rule as ideals.
--
Sri Aurobindo does not preach flight from life and a retreat into the silent and passive Infinite; the goal of life is not, in his view, the extinction of life. Neither is he satisfied on that account to hold that life is best lived in the ordinary round of its unregenerate dharma. If the first is a blind alley, the second is a vicious circle,both lead nowhere.
Sri Aurobindo's sadhana starts from the perception of a Power that is beyond the ordinary nature yet is its inevitable master, a fulcrum, as we have said, outside the earth. For what is required first is the discovery and manifestation of a new soul-consciousness in man which will bring about by the very pressure and working out of its self-rule an absolute reversal of man's nature. It is the Asuras who are now holding sway over humanity, for man has allowed himself so long to be built in the image of the Asura; to dislodge the Asuras, the Gods in their sovereign might have to be forged in the human being and brought into play. It is a stupendous task, some would say impossible; but it is very far removed from quietism or passivism. Sri Aurobindo is in retirement, but it is a retirement only from the outward field of present physical activities and their apparent actualities, not from the true forces and action of life. It is the retreat necessary to one who has to go back into himself to conquer a new plane of creative power,an entrance right into the world of basic forces, of fundamental realities, into the flaming heart of things where all actualities are born and take their first shape. It is the discovery of a power-house of tremendous energism and of the means of putting it at the service of earthly life.
And, properly speaking, it is not at all a school, least of all a mere school of thought, that is growing round Sri Aurobindo. It is rather the nucleus of a new life that is to come. Quite naturally it has almost insignificant proportions at present to the outward eye, for the work is still of the nature of experiment and trial in very restricted limits, something in the nature of what is done in a laboratory when a new power has been discovered, but has still to be perfectly formulated in its process. And it is quite a mistake to suppose that there is a vigorous propaganda carried on in its behalf or that there is a large demand for recruits. Only the few, who possess the call within and are impelled by the spirit of the future, have a chance of serving this high attempt and great realisation and standing among its first instruments and pioneer workers.
***
Natures Own Yoga Sri Aurobindos Gita
01.04 - Sri Aurobindos Gita, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
object:01.04 - Sri Aurobindos Gita
author class:Nolini Kanta Gupta
--
Sri Aurobindo and his School Our Ideal
Other Authors Nolini Kanta Gupta Part One Sri Aurobindos Gita
Sri Aurobindos Gita
The supreme secret of the Gita, rahasyam uttamam, has presented itself to diverse minds in diverse forms. All these however fall, roughly speaking, into two broad groups of which one may be termed the orthodox school and the other the modem school. The orthodox school as represented, for example, by Shankara or Sridhara, viewed the Gita in the light of the spiritual discipline more or less current in those ages, when the purpose of life was held out to be emancipation from life, whether through desireless work or knowledge or devotion or even a combination of the three. The Modern School, on the other hand, represented by Bankim in Bengal and more thoroughly developed and systematised in recent times by Tilak, is inspired by its own Time-Spirit and finds in the Gita a gospel of life-fulfilment. The older interpretation laid stress upon a spiritual and religious, which meant therefore in the end an other-worldly discipline; the newer interpretation seeks to dynamise the more or less quietistic spirituality which held the ground in India of later ages, to set a premium upon action, upon duty that is to be done in our workaday life, though with a spiritual intent and motive.
This neo-spirituality which might claim its sanction and authority from the real old-world Indian disciplinesay, of Janaka and Yajnavalkyalabours, however, in reality, under the influence of European activism and ethicism. It was this which served as the immediate incentive to our spiritual revival and revaluation and its impress has not been thoroughly obliterated even in the best of our modern exponents. The bias of the vital urge and of the moral imperative is apparent enough in the modernist conception of a dynamic spirituality. Fundamentally the dynamism is made to reside in the lan of the ethical man,the spiritual element, as a consciousness of supreme unity in the Absolute (Brahman) or of love and delight in God, serving only as an atmosphere for the mortal activity.
Sri Aurobindo has raised action completely out of the mental and moral plane and has given it an absolute spiritual life. Action has been spiritualised by being carried back to its very source and origin, for it is the expression in life of God's own Consciousness-Energy (Chit-Shakti).
The Supreme Spirit, Purushottama, who holds in himself the dual reality of Brahman and the world, is the master of action who acts but in actionlessness, the Lord in whom and through whom the universes and their creatures live and move and have their being. Karmayoga is union in mind and soul and body with the Lord of action in the execution of his cosmic purpose. And this union is effected through a transformation of the human nature, through the revelation of the Divine Prakriti and its descent upon and possession of the inferior human vehicle.
--
The style and manner of Sri Aurobindo's interpretation1 is also supremely characteristic: it does not carry the impress of a mere metaphysical dissertation-although in matter it clothes throughout a profound philosophy; it is throbbing with the luminous life of a prophet's message, it is instinct with something of the Gita's own mantraakti.
Essays on the Gita, Sri Aurobindo Ashram, Pondicherry
***
Sri Aurobindo and his School Our Ideal
01.05 - Rabindranath Tagore: A Great Poet, a Great Man, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Sri Aurobindo: "Ahana", Collected Poems & Plays, Vol. 2
***
01.09 - William Blake: The Marriage of Heaven and Hell, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Such is to be the ideal, the perfect, the spiritual man. Have we here the progenitor of the Nietzschean Superman? Both smell almost the same sulphurous atmosphere. But that also seems to lie in the direction to which the whole world is galloping in its evolutionary course. Humanity in its agelong travail has passed through the agony, one might say, of two extreme and opposite experiences, which are epitomised in the classic phrasing of Sri Aurobindo as: (1) the Denial of the Materialist and (2) the Refusal of the Ascetic.1 Neither, however, the Spirit alone nor the body alone is man's reality; neither only the earth here nor only the heaven there embodies man's destiny. Both have to be claimed, both have to belivedubhayameva samrt, as the old sage, Yajnavalkya, declared.
The earliest dream of humanity is also the last fulfilment. The Vedic Rishis sang of the marriage of heaven and earthHeaven is my father and this Earth my mother. And Blake and Nietzsche are fiery apostles of that dream and ideal in an age crippled with doubt, falsehood, smallness, crookedness, impotence, colossal ignorance.
0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
To a young captain in the Sri Aurobindo Ashram Department
of Physical Education. He began writing to the Mother at the
--
book shows how Sri Aurobindo is working in every corner of the world. We who are here in the Ashram still
haven't even had a glimpse of him.
--
In Aphorism 95, Sri Aurobindo says that it is only
by renunciation or by perfect satisfaction of desire that
--
In Aphorism 133, Sri Aurobindo says that "the gods
were able to accept only the pleasant burden of His love
--
What Sri Aurobindo writes here is a paradox to awaken sleepy
minds. But we must understand all the irony in these sayings, and
--
I don't like Sri Aurobindo's name to be invoked without
feeling and turned into a ritual. It is much better to read
--
But the benign influence of Sri Krishna's political genius
Sri Aurobindo is my refuge.
--
which is dormant. Sri Aurobindo also says that it is only
in the Kaliyuga9 that the Divine manifests fully because
--
You ought to study Sri Aurobindo's aphorisms a little more
carefully. It would cure you of passing judgments.
--
Yes, that is what Sri Aurobindo has written many times; man
clings to his misery, his pettiness, his weakness, his ignorance
--
In Aphorism 172, Sri Aurobindo has said: "Law
released into freedom is the liberator."12 What does that
--
nothing of what Sri Aurobindo has written - for you have tried
to understand with your superficial mind, while what Sri Aurobindo has said comes from the highest intellectual light, far
above the mind. All I can tell you, which perhaps will put you
--
the works of the Mother and Sri Aurobindo to be read.
You have even remarked that to read these old classics
--
containing quotations from Sri Aurobindo's Savitri)
Some extracts from Savitri, that marvellous prophetic poem
--
and practised. But according to Sri Aurobindo's teaching, each
of these practices has its limitations and gives only a partial
--
To develop your intelligence, read the teachings of Sri Aurobindo
regularly and very attentively. To develop and master your vital,
--
When a stranger asks us what the Sri Aurobindo
Ashram is, how can we give him a reply that is both
--
To this rather silly kind of question, Sri Aurobindo always used
to reply:
--
That is indeed an indication of complete inertia. Sri Aurobindo
has written: "If you cannot love God, at least find a way to fight
--
Often when I read Sri Aurobindo's works or listen
to his words, I am wonder-struck: how can this eternal
--
Who can understand Sri Aurobindo? He is as vast as the universe
and his teaching is limitless...
--
to the transformation of the world which Sri Aurobindo has
predicted.
--
If you want to know what Sri Aurobindo has said on a given
subject, you must at least read all he has written on that subject.
--
Here is another quotation by Sri Aurobindo which will show
you that your question is an ignorant one. There are many others
--
You have only to read what Sri Aurobindo has written on
this subject.
--
Nobody comes here for his own salvation because Sri Aurobindo
does not believe in salvation; for us salvation is a meaningless
--
I am sending you a quotation from Sri Aurobindo which
will perhaps help to enlighten your thought.
--
responds to Sri Aurobindo's influence.
And no one can tell about another person.
--
I aspire to live the yoga of Sri Aurobindo, the life
divine. But I feel that I am in a virgin forest in which I
--
The experience must come first and the explanation afterwards. That is why Sri Aurobindo has said: Never distrust your
experience; but you may distrust your explanation, which is a
--
method to progress towards Sri Aurobindo's yoga? It
should vary with each individual. Could you make a
--
Why did Sri Aurobindo advise India's leaders to accept the Cripps Proposal in 1942, when He knew fully
well that they would not?21
--
for India. Sri Aurobindo held that this proposal conferred essential independence on
India by putting her on a par with the various Dominions already associated with the
--
Here is the best answer to your questions, written by Sri Aurobindo:
Each one carries in himself the seeds of this disharmony,
--
dreams and sometimes I even saw Sri Aurobindo too. But
I haven't enjoyed this happiness for a long time. Why?
--
Whereas Sri Aurobindo has declared, "All life is Yoga" and
affirmed that it is in life that one must do Yoga. You seem to
--
people who are here, there are only 250 or so who understand Sri Aurobindo's yoga, only forty-five who practise
it, five who are capable of realisation and only one who
--
May I have photographs of Sri Aurobindo and You,
with Your blessings, to keep with me when I am far from
--
In this integral yoga of Sri Aurobindo, work has a
place of capital importance, doesn't it? This being the
--
In the Darshan message of November 24th, Sri
Aurobindo speaks of the influence of the Divine Compassion and the Divine Grace.32 But what is the difference between the two?
--
The other day I had a discussion with X about Sri
Aurobindo's Action. He said that had there been an enlightened person like Vivekananda, the work could have
--
Supreme spoken of by Sri Aurobindo? Are we worthy of
this Sacrifice?
01.11 - Aldous Huxley: The Perennial Philosophy, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Huxley gives only one quotation from Sri Aurobindo under the heading "God in the World". Here it is:
"The touch of Earth is always reinvigorating to the son of Earth, even when he seeks a supraphysical Knowledge. It may even be said that the supraphysical can only be really mastered in its fullnessto its heights we can always reachwhen we keep our feet firmly on the physical. 'Earth is His footing' says the Upanishad, whenever it images the Self that manifests in the universe." Huxley's commentary is as follows:
01.12 - Goethe, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Sri Aurobindo
The year 1949 has just celebrated the 200th anniversary of the birth of the great force of light that was Goethe. We too remember him on the occasion, and will try to present in a few words, as we see it, the fundamental experience, the major Intuition that stirred this human soul, the lesson he brought to mankind. Goe the was a great poet. He showed how a language, perhaps least poetical by nature, can be moulded to embody the great beauty of great poetry. He made the German language sing, even as the sun's ray made the stone of Memnon sing when falling upon it. Goe the was a man of consummate culture. Truly and almost literally it could be said of him that nothing human he considered foreign to his inquiring mind. And Goe the was a man of great wisdom. His observation and judgment on thingsno matter to whatever realm they belonghave an arresting appropriateness, a happy and revealing insight. But above all, he was an aspiring soulaspiring to know and be in touch with the hidden Divinity in man and the world.
0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
To a sadhak of the Sri Aurobindo Ashram.
How can my effort to serve the Divine become more
--
that what Sri Aurobindo wrote in a letter is a prophetic
announcement: The supramental consciousness will enter a phase of realising power in 1967."1
--
In Sri Aurobindo's integral yoga, there are no such rigid rules
and distinctions. Each one follows his own path and has his
own experiences. Nevertheless, Sri Aurobindo has often said
and written that his yoga begins where the others leave off.
--
Divine. Whereas Sri Aurobindo has said that to do his yoga,
one must already have found the Divine and united with Him -
--
In the quotation chosen for tomorrow6 Sri Aurobindo
speaks of "the Truth that seeks to descend upon us" and
--
Is Sri Aurobindo referring here to knowledge by
identity?
--
In Sri Aurobindo's yoga, the transformation of the body is
indispensable so far as it can be done. Because the aim of this
0.12 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
To a student in the Sri Aurobindo International Centre of Education who began writing to the Mother at the age of sixteen.
Sweet Mother,
--
to put oneself in contact with Sri Aurobindo in order to receive
his help.
--
What does Sri Aurobindo mean when he speaks of
change of consciousness?
0.13 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
To a student in the Sri Aurobindo International Centre of Education who began writing to the Mother at the age of sixteen.
Sweet Mother,
--
in the sense "to be successful". Sri Aurobindo in his writings
uses the word "self-realisation" to mean realisation of the Self,
--
In The Hour of God Sri Aurobindo has written:
"There are moments when the Spirit moves among men
0.14 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
To a sadhak of the Sri Aurobindo Ashram
We are at a moment of transition in the history of the earth.
0 1954-08-25 - what is this personality? and when will she come?, #Agenda Vol 01, #unset, #Zen
(Mother reads to the disciples an excerpt from Sri Aurobindos THE MOTHER, in which he describes the different aspects of the Creative Powerwhat is India is called the Shakti, or the Motherwhich have presided over universal evolution.)
There are other great Personalities of the Divine Mother, but they were more difficult to bring down and have not stood out in front with so much prominence in the evolution of the earth-spirit. There are among them Presences indispensable for the supramental realization,most of all one who is her Personality of that mysterious and powerful ecstasy and Ananda1 which flows from a supreme divine Love, the Ananda that alone can heal the gulf between the highest heights of the supramental spirit and the lowest abysses of Matter, the Ananda that holds the key of a wonderful divines Life and even now supports from its secrecies the work of all the other Powers of the universe.
Sri Aurobindo, The Mother
(A disciple:) Sweet Mother, what is this Personality and when will It manifest?
--
I dont know dates. I dont know, I never remember dates. I can only tell you this that it happened before Sri Aurobindo left his body, that he was told about it beforeh and and that he well, he acknowledged the fact.
But there was a formidable battle with the Inconscient, for when I saw that the level of receptivity was not what it should have been, I blamed the Inconscient and tried to wage the battle there.
--
I met a man (I was perhaps 20 or 21 at the time), an Indian who had come to Europe and who told me of the Gita. There was a French translation of it (a rather poor one, I must say) which he advised me to read, and then he gave me the key (HIS key, it was his key). He said, Read the Gita (this translation of the Gita which really wasnt worth much but it was the only one available at the timein those days I wouldnt have understood anything in other languages; and besides, the English translations were just as bad and well, Sri Aurobindo hadnt done his yet!). He said, Read the Gita knowing that Krishna is the symbol of the immanent God, the God within. That was all. Read it with THAT knowledgewith the knowledge that Krishna represents the immanent God, the God within you. Well, within a month, the whole thing was done!
So some of you people have been here since the time you were toddlerseverything has been explained to you, the whole thing has been served to you on a silver platter (not only with words, but through psychic aid and in every possible way), you have been put on the path of this inner discovery and then you just go on drifting along: When it comes, it will come.If you even spare it that much thought!
--
Yes, certainly had there been any receptivity when She came down and had She been able to manifest with the power with which She came But I can tell you one thing: even before Her coming, when, with Sri Aurobindo, I had begun going down (for the Yoga) from the mental plane to the vital plane, when we brought our yoga down from the mental plane into the vital plane, in less than a month (I was forty years old at the time I didnt seem very old, I looked less than forty, but I was forty anyway), after no more than a month of this yoga, I looked exactly like an 18 year old! And someone who knew me and had stayed with me in Japan5 came here, and when he saw me, he could scarcely believe his eyes! He said, But my god, is it you? I said, Of course!
Only when we went down from the vital plane into the physical plane, all this went awaybecause on the physical plane, the work is much harder and we had so much to do, so many things to change.
0 1955-04-04, #Agenda Vol 01, #unset, #Zen
I am not now going to renounce Sri Aurobindos Yoga, Mother, for my whole life is based upon it, but I believe I should employ other meanswhich is why I am writing you this letter.
By continuing this daily little ant-like struggle and by having to confront the same desires, the same distractions every day, it seems to me I am wasting my energy in vain. Sri Aurobindos Yoga, which is meant to include life, is so difficult that one should come to it only after having already established the solid base of a concrete divine realization. That is why I want to ask you if I should not withdraw for a certain time, to Almora,3 for example, to Brewsters place,4 to live in solitude, silence, meditation, far away from people, work and temptations, until a beginning of Light and Realization is concretized in me. Once this solid base is acquired, it would be easier for me to resume my work and the struggle here for the true transformation of the outer being. But to want to transform this outer being without having fully illumined the inner being seems to me to be putting the cart before the horse, or at least condemning myself to a pitiless and endless battle in which the best of my forces are fruitlessly consumed.
In all sincerity, I must say that when I was at Brewsters place in Almora, I felt very near to that state in which the Light must surge forth. I quite understand the imperfection of this process, which involves fleeing from difficulties, but this would only be a stage, a strategic retreat, as it were.
--
For a long time, Satprem took care of the correspondence with the outside, along with Pavitra, not to mention editing the Ashram Bulletin as well as Mother's writings and talks, translating Sri Aurobindo's works into French, and conducting classes at the Ashram's 'International Centre of Education.'
Every evening at the Playground, the disciples passed before Mother one by one to receive symbolically some food.
0 1956-03-19, #Agenda Vol 01, #unset, #Zen
Note written by Mother in French. At this period, Mother's back was already bent. This straightening of her back seems to be the first physiological effect of the 'Supramental Manifestation' of February 29, which is perhaps the reason why Mother noted down the experience under the name 'Agenda of the Supramental Action on Earth.' It was the first time Mother gave a title to what would become this fabulous document of 13 volumes. The experience took place during a 'translation class' when, twice a week, Mother would translate the works of Sri Aurobindo into French before a group of disciples.
AGENDA OF THE SUPRAMENTAL ACTION ON EARTH
0 1956-05-02, #Agenda Vol 01, #unset, #Zen
There was indeed a possibility to enter into contact with the Thing individuallythis was even what Sri Aurobindo had described as being the necessary procedure: a certain number of people would enter into contact with this Force through their inner effort and their aspiration. We had called it the ascent towards the Supermind. And IF and when they had touched the Supermind through an inner ascent (that is, by freeing themselves from the material consciousness), they should have recognized it SPONTANEOUSLY as soon as it came. But a preliminary contact was indispensableif you have never touched it, how can you recognize it?
Thats how the universal movement works (I read this to you a few days ago): through their inner effort and inner progress, certain individuals, who are the pioneers, the forerunners, enter into communication with the new Force which is to manifest, and they receive it in themselves. And because a number of calls like this surge forth, the thing becomes possible, and the era, the time, the moment for the manifestation comes. This is how it happened and the Manifestation took place.
--
Mother is referring to the darshan of April 24, 1956. Four times a year, for 'darshan,' visitors increasingly poured into the Ashram to pass one by one before Mother (and formerly, Sri Aurobindo) to receive her look.
***
0 1956-10-07, #Agenda Vol 01, #unset, #Zen
As Sri Aurobindo says, people see God as a magnified man: he is the Demiurge, Jehovahwhat I call the Lord of Falsehood.
Arbitrariness. But the Divine is not like that!
0 1957-01-18, #Agenda Vol 01, #unset, #Zen
You told me one day that I could be useful to you. Then, by chance, I came across this passage from Sri Aurobindo the other day: Everyone has in him something divine, something his own, a chance of perfection and strength in however small a sphere which God offers him to take or refuse.
Could you tell me, as a favor, what this particular thing is in me which may be useful to you and serve you? If I could only know what my real work is in this world All the conflicting impulses in me stem from my being like an unemployed force, like a being whose place has not yet been determined.
0 1957-07-03, #Agenda Vol 01, #unset, #Zen
This vision took place early in the night and woke me up with a rather unpleasant feeling. Then I fell back to sleep and forgot about it; but a little while ago, when I was thinking of the question put to me, it returned. It returned with a great intensity and so imperatively that now, just as I wanted to tell you what kind of collectivity we wish to realize according to the ideal described by Sri Aurobindo in the last chapter of The Life Divinea gnostic, supramental collectivity, the only kind that can do Sri Aurobindos integral yoga and be realized physically in a progressive collective body becoming more and more divine the recollection of this vision became so imperative that I couldnt speak.
Its symbolism was very clear, though of quite a familiar nature, as it were, and because of its very familiarity, unmistakable in its realism Were I to tell you all the details, you would probably not even be able to follow: it was rather intricate. It was a kind of (how can I express it?)an immense hotel where all the terrestrial possibilities were lodged in different apartments. And it was all in a constant state of transformation: parts or entire wings of the building were suddenly torn down and rebuilt while people were still living in them, such that if you went off somewhere within the immense hotel itself, you ran the risk of no longer finding your room when you wanted to return to it, for it might have been torn down and was being rebuilt according to another plan! It was orderly, it was organized yet there was this fantastic chaos which I mentioned. And all this was a symbola symbol that certainly applies to what Sri Aurobindo has written here1 regarding the necessity for the transformation of the body, the type of transformation that has to take place for life to become a divine life.
It went something like this: somewhere, in the center of this enormous edifice, there was a room reservedas it seemed in the story for a mother and her daughter. The mother was a lady, an elderly lady, a very influential matron who had a great deal of authority and her own views concerning the entire organization. Her daughter seemed to have a power of movement and activity enabling her to be everywhere at once while at the same time remaining in her room, which was well, a bit more than a roomit was a kind of apartment which, above all, had the characteristic of being very central. But she was constantly arguing with her mother. The mother wanted to keep things just as they were, with their usual rhythm, which precisely meant the habit of tearing down one thing to rebuild another, then again tearing down that to build still another, thus giving the building an appearance of frightful confusion. But the daughter did not like this, and she had another plan. Most of all, she wanted to bring something completely new into the organization: a kind of super-organization that would render all this confusion unnecessary. Finally, as it was impossible for them to reach an understanding, the daughter left the room to go on a kind of general inspection She went out, looked everything over, and then wanted to return to her room to decide upon some final measures. But this is where something rather peculiar began happening.
--
Yet it is one of the most common types of human collectivityto group together, band together, unite around a common ideal, a common action, a common realization but in an absolutely artificial way. In contrast to this, Sri Aurobindo tells us that a true communitywhat he terms a gnostic or supramental communitycan be based only upon the INNER REALIZATION of each one of its members, each realizing his real, concrete oneness and identity with all the other members of the community; that is, each one should not feel himself a member connected to all the others in an arbitrary way, but that all are one within himself. For each one, the others should be as much himself as his own bodynot in a mental and artificial way, but through a fact of consciousness, by an inner realization.
(silence)
--
This is why Sri Aurobindo has also written somewhere else that a double movement is necessary: the effort for individual progress and realization must be combined with the effort of trying to uplift the whole so as to enable it to make a progress indispensable for the greater progress of the individual: a mass progress, if you will, that allows the individual to take a further step forward.
And now you understand why I had thought it would be useful to have a few meditations in common, to work at creating a common atmosphere a bit more organized than my big hotel of last night!
0 1957-10-08, #Agenda Vol 01, #unset, #Zen
Of Mother's French translation of these two books by Sri Aurobindo.
***
0 1958-01-25, #Agenda Vol 01, #unset, #Zen
Note written by Mother in English (with a touch of irony so reminiscent of Sri Aurobindo).
(Concerning Pakistan)
0 1958-02-25, #Agenda Vol 01, #unset, #Zen
It will take time. Sri Aurobindo was surely right when he spoke of a few centuries.
***
0 1958-04-03, #Agenda Vol 01, #unset, #Zen
I was waiting for things to be well established in me before writing you again. An important change has occurred: it seems that something in me has clickedwhat Sri Aurobindo calls the central will, perhapsand I am living literally in the obsession of divine realization. This is what I want, nothing else, it is the only goal in life, and at last I have understood (not with the head) that the outer realization in the world will be the consequence of the inner realization. So thousands of times a day, I repeat, Mother, I want to be your instrument, ever more conscious, I want to express your truth, your light. I want to be what you want, as you want, when you want. There is in me now a kind of need for perfection, a will to abolish this ego, a real understanding that to become your instrument means at the same time to find the perfect plenitude of ones personality. So I am living in an almost constant state of aspiration, I feel your force constantly, or nearly so, and if I am distracted a few minutes, I experience a void, an uneasiness that calls me back to you.
And at the same time, I saw that it is you who is doing everything, you who aspires in me, you who wants the progress, and that all I myself am in this affair is a screen, a resisting obstacle. O Mother, break this screen that I may be wholly transparent before you, that your transforming force may purify all the secret recesses in my being, that nothing may remain but you and you alone. O Mother, may all my being be a living expression of your light, your truth.
--
Sri Aurobindo Ashram, 4.10.58
My dear child,
0 1958-05-01, #Agenda Vol 01, #unset, #Zen
Only now am I beginning to understand what Sri Aurobindo has written in The Synthesis of Yoga! And the human mind, the physical mind, appears so stupid, so stupid!
***
0 1958-05-10, #Agenda Vol 01, #unset, #Zen
This morning, I suddenly looked at my body (usually, I dont look at it I am inside it, working), I looked at my body and said to myself, Lets see, what would a witness say about this body?the witness Sri Aurobindo speaks of in The Synthesis of Yoga. Nothing very remarkable. So I formulated it like this (Mother reads a written note):
This body has neither the uncontested authority of a god nor the imperturbable calm of the sage.
--
I saw and understood very well that by concentrating, I could have given it the attitude of the absolute authority of the eternal Mother. When Sri Aurobindo told me, You are She, at the same time he bestowed upon my body this attitude of absolute authority. But as I had the inner vision of this truth, I concerned myself very little with the imperfections of the physical body I didnt bother about that, I only used it as an instrument. Sri Aurobindo did the sadhana for this body, which had only to remain constantly open to his action.1
Afterwards, when he left and I had to do the Yoga myself, to be able to take his physical place, I could have adopted the attitude of the sage, which is what I did since I was in an unparalleled state of calm when he left. As he left his body and entered into mine, he told me, You will continue, you will go right to the end of the work. It was then that I imposed a calm upon this body the calm of total detachment. And I could have remained like that.
But in a way, absolute calm implies withdrawal from action, so a choice had to be made between one or the other. I said to myself, I am neither exclusively this nor exclusively that. And actually, to do Sri Aurobindos work is to realize the Supramental on earth. So I began that work and, as a matter of fact, this was the only thing I asked of my body. I told it, Now you shall set right everything which is out of order and gradually realize this intermediate supermanhood between man and the supramental being or, in other words, what I call the superman.
And this is what I have been doing for the last eight years, and even much more during the past two years, since 1956. Now it is the work of each day, each minute.
0 1958-05-30, #Agenda Vol 01, #unset, #Zen
This again belongs to the dualities that Sri Aurobindo speaks of in (The Synthesis of Yoga, these dualities that are being reabsorbed. I dont know if he spoke of this particular one; I dont think so, but its the same thing. Its again a certain way of seeing. He has written of the Personal-Impersonal duality, Ishwara-Shakti, Purusha-Prakriti but there is still one more: Divine and anti-divine.
***
0 1958-06-06 - Supramental Ship, #Agenda Vol 01, #unset, #Zen
From that moment on, I was conscious that all one does is the expression of the indwelling Divine Will. But it is the Divine Will AT THE VERY CENTER of oneself, although for a while there remained an activity in the physical mind. But this was stilled two or three days after I saw Sri Aurobindo for the first time in 1914, and it never started up again. Silence settled. And the consciousness was established above the head.
In the first experience [of 1910], the consciousness was established in the psychic depths of the being, and from that poise issued the feeling of no longer doing anything but what the Divine wantedit was the consciousness that the divine Will was all-powerful and that there was no longer any personal will, although there was still some mental activity and everything had to be made silent. In 1914, it was silenced, and the consciousness was established above the head. Here (the heart) and here (above the head), the connection is constant.
--
It is likely that the greatest resistance will be in the most conscious beings due to a lack of mental receptivity, due to the mind itself which wants things to continue (as Sri Aurobindo has written) according to its own mode of ignorance. So-called inert matter is much more easily responsive, much moreit does not resist. And I am convinced that among plants, for example, or among animals, the response will be much quicker than among men. It will be more difficult to act upon a very organized mind; beings who live in an entirely crystallized, organized mental consciousness are as hard as stone! It resists. According to my experience, what is unconscious will certainly follow more easily. It was a delight to see the water from the tap, the mouthwash in the bottle, the glass, the spongeit all had such an air of joy and consent! There is much less ego, you see, it is not a conscious ego.
The ego becomes more and more conscious and resistant as the being develops. Very primitive, very simple beings, little children will respond first, because they dont have an organized ego. But these big people! People who have worked on themselves, who have mastered themselves, who are organized, who have an ego made of steel, it will be difficult for them.
0 1958-07-02, #Agenda Vol 01, #unset, #Zen
Something I have never said completely. On the one hand, there is the attitude of those in yesterday evenings film2: God is everything, God is everywhere, God is in he who smites you (as Sri Aurobindo wroteGod made me good with a blow, shall I tell Him: O Mighty One, I forgive you your harm and cruelty but do not do it again!), an attitude which, if extended to its ultimate conclusion, accepts the world as it is: the world is the perfect expression of the divine Will. On the other hand, there is the attitude of progress and transformation. But for that, you must recognize that there are things in the world which are not as they should be.
In The Synthesis of Yoga, Sri Aurobindo says that this idea of good and bad, of pure and impure, is a notion needed for action; but the purists, such as Chaitanya, Ramakrishna and others, do not agree. They do not agree that it is indispensable for action. They simply say: your acceptance of action as a necessary thing is contrary to your perception of the Divine in all things.
How can the two be reconciled?
--
But this crystal clear vision Sri Aurobindo had, where everything is in its place, where contradictions no longer existthey never soared to that height. This was the thing, this really crystalline, perfect supramental vision, even from the standpoint of understanding and knowledge. They never went that far.
***
0 1958-07-06, #Agenda Vol 01, #unset, #Zen
The first time I came here and spoke with Sri Aurobindo about what was needed for the Work, he told me (he also wrote it to me) that for the secure achievement of the Work we would need three powers: one was the power over health, the second was the power over government, and the third was the power over money.
Health naturally depends upon the sadhana; but even that is not so sure: there are other factors. As for the second, the power over government, Sri Aurobindo looked at it, studied it, considered it very carefully, and finally he told me, There is only one way to have that power: it is TO BE the government. One can influence individuals, one can transmit the will to them, but their hands are tied. In a government, there is no one individual, nor even several who is all-powerful and who can decide things. One must be the government oneself and give it the desired orientation.
For the last, for money, he told me, I still dont know exactly what it depends on. Then one day I entered into trance with this idea in mind, and after a certain journey I came to a place like a subterranean grotto (which means that it is in the subconscient, or perhaps even in the inconscient) which was the source, the place and the power over money. I was about to enter into this grotto (a kind of inner cave) when I saw, coiled and upright, an immense serpent, like an all black python, formidable, as big as a seven-story house, who said, You cannot pass!Why not? Let me pass!Myself, I would let you pass, but if I did, they would immediately destroy me.Who, then, is this they?They are the asuric4 powers who rule over money. They have put me here to guard the entrance, precisely so that you may not enter.And what is it that would give one the power to enter? Then he told me something like this: I heard (that is, he himself had no special knowledge, but it was something he had heard from his masters, those who ruled over him), I heard that he who will have a total power over the human sexual impulses (not merely in himself, but a universal power that is, a power enabling him to control this everywhere, among all men) will have the right to enter. In other words, these forces would not be able to prevent him from entering.
--
You see, the human species is a part of Nature, but as Sri Aurobindo has explained, from the moment mind expressed itself in man, it put him into a relationship with Nature very different from the relationship all the lower species have with her. All the lower species right up to man are completely under the rule of Nature; she makes them do whatever she wants, and they can do nothing without her consent. Whereas man begins to act and to live as an equal; not as an equal in terms of power, but from the standpoint of consciousness (he is beginning to do so since he has the capacity to study and to find out Natures secrets). He is not superior to her, far from it, but he is on an equal footing. And so he has acquiredthis is a fac the has acquired a certain power of independence that he immediately used to put himself under the influence of the hostile forces, which are not terrestrial but extra-terrestrial.
I am speaking of terrestrial Nature. Through their mental power, men had the choice and the freedom to make pacts with these extraterrestrial vital forces. There is a whole vital world that has nothing to do with the earth, it is entirely independent or prior to earths existence, it is self-existentwell, they have brought that down here! They have made what we see! And such being the case This is what terrestrial Nature told me: It is beyond my control.
So considering all that, Sri Aurobindo came to the conclusion that only the supramental power (Mother brings down her hands) as he said, will be able to rule over everything. And when that happens, it will be all overincluding Nature. For a long time, Nature rebelled (I have written about it often). She used to say, Why are you in such a hurry? It will be done one day. But then last year, there was that extraordinary experience.5 And it was because of that experience that I told her, Well, now that we agree, give me some proof; I am asking you for some proofdo it for me. She didnt budge, absolutely nothing.
Perhaps it is a kind of it can hardly be called an intuition, but a kind of divination of this idea that made people speak of selling ones soul to the devil for money, of money being an evil force, which produces this shrinking on the part of all those who want to lead a spiritual life but as for that, they shrink from everything, not only from money!
0 1958-07-19, #Agenda Vol 01, #unset, #Zen
It is mans mental consciousness that has filled all Nature with the idea of sin and all the misery it brings. Animals are not at all unhappy in the way we are. Not at all, not at all, exceptas Sri Aurobindo saysthose that are corrupted. Those that are corrupted are those that live with men. Dogs have the sense of sin and guilt, for their whole aspiration is to resemble man. Man is the god. Hence there is dissimulation, hypocrisy: dogs lie. But men admire that. They say, Oh! How intelligent they are!
They have lost their divinity.
0 1958-08-07, #Agenda Vol 01, #unset, #Zen
It is very difficult to manage both at the same time: the transformation of the body and taking care of people. But what can I do? I told Sri Aurobindo I would do the work, and I am doing it I cannot just abandon everything.
When I think of the time the hatha yogis devote to the work on the bodythey do nothing but that; they do nothing but that all the time, until they have attained a certain point. This is in fact the reason why Sri Aurobindo wanted none of it: he found that it took a lot of time for a rather meager result.
***
0 1958-08-30, #Agenda Vol 01, #unset, #Zen
It was just at four oclock in the morning, and it woke me up. It was exactly like this I was apparently in my bathroom, and I had to open the door between the bathroom and Sri Aurobindos room; the moment I put my hand on the doorknob, I knew with an absolute certainty that destruction was awaiting me behind the door. It had the form or image of those great invaders of India, those who had swooped down upon India and destroyed everything in their wake But it was only an impression.
So the door had to be opened and I felt and said, Lord, may your will be done. I opened the door and behind it was Z1 in the same clothes he wears when he drives, and he was leaning against one of those big tractor tiresor perhaps he was holding it at the same time. I was so dumbfounded that I woke up. It took me a little while to be able to understand what it might mean, and afterwards Even now, I still dont know What was I? Was I India, or was I the world? I dont know. And what did Z represent? It was as imperative and clear, as positive and absolute as could be: the certitude that destruction was behind the door, that it was inevitable. And it had the form of those great Tartar or Mongol invaders, those people who came from the North and invaded India, who pillaged everything Thats what it was like. But what Z was doing there I dont know. What does he represent? The first impulse was to tell Abhay Singh, Forbid him to drive the tractor.
0 1958-09-16 - OM NAMO BHAGAVATEH, #Agenda Vol 01, #unset, #Zen
I dont know when it begana very long time ago, before I came here, although some of them came while I was here. But in my case, they were always very short. For example, when Sri Aurobindo was here in his body, at any moment, in any difficulty, for anything, it always came like this: My Lord!simply and spontaneouslyMy Lord! And instantly, the contact was established. But since He left, it has stopped. I can no longer say it, for it would be like saying My Lord, My Lord! to myself.
I had a mantra in French before coming to Pondicherry. It was Dieu de bont et de mi Sricorde [God of kindness and mercy], but what it means is usually not understoodit is an entire program, a universal program. I have been repeating this mantra since the beginning of the century; it was the mantra of ascension, of realization. At present, it no longer comes in the same way, it comes rather as a memory. But it was deliberate, you see; I always said Dieu de bont et de mi Sricorde, because even then I understood that everything is the Divine and the Divine is in all things and that it is only we who make a distinction between what is or what is not the Divine.
--
The second is addressed to Sri Aurobindo (and I believe they have put my name at the end). It incorporates the mantra I was speaking of:
Om namo namah shrimirambikayai
--
And the third is addressed to Sri Aurobindo: Thou art my refuge.
Shriaravindah sharanam mama.
0 1958-09-19, #Agenda Vol 01, #unset, #Zen
Ever since my childhood, I have spent my time veiling myself: one veil over another veil over another veil, so as to remain invisible. Because to see me without the true attitude is the great sin. Anyway, sin in the sense Sri Aurobindo defines itmeaning that things are no longer in their place.
***
0 1958-10-04, #Agenda Vol 01, #unset, #Zen
Before, I always had the negative experience of the disappearance of the ego, of the oneness of Creation, where everything implying separation disappearedan experience that, personally, I would call negative. Last Wednesday, while I was speaking (and thats why at the end I could no longer find my words), I seemed suddenly to have left this negative phenomenon and entered into the positive experience: the experience of BEING the Supreme Lord, the experience that nothing exists but the Supreme Lordall is the Supreme Lord, there is nothing else. And at that moment, the feeling of this infinite power that has no limit, that nothing can limit, was so overwhelming that all the functions of the body, of this mental machine that summons up words, all this was I could no longer speak French. Perhaps the words could have come to me in Englishprobably, because it was easier for Sri Aurobindo to express himself in English, and thats how it must have happened: it was the part embodied in Sri Aurobindo (the part of the Supreme that was embodied in Sri Aurobindo for its manifestation) that had the experience. This is what joined back with the Origin and caused the experience I was well aware of it. And that is probably why its transcription through English words would have been easier than through French words (for at these moments, such activities are purely mechanical, rather like automatic machines). And naturally the experience left something behind. It left the sense of a power that can no longer be qualified,5 really. And it was there yesterday evening.
The difficultyits not even a difficulty, its just a kind of precaution that is taken (automatically, in fact) in order to For example, the volume of Force that was to be expressed in the voice was too great for the speech organ. So I had to be a little attentive that is, there had to be a kind of filtering in the outermost expression, otherwise the voice would have cracked. But this isnt done through the will and reason, its automatic. Yet I feel that the capacity of Matter to contain and express is increasing with phenomenal speed. But its progressive, it cant be done instantly. There have often been people whose outer form broke because the Force was too strong; well, I clearly see that it is being dosed out. After all, this is exclusively the concern of the Supreme Lord, I dont bother about itits not my concern and I dont bother about itHe makes the necessary adjustments. Thus it comes progressively, little by little, so that no fundamental disequilibrium occurs. It gives the impression that ones head is swelling so tremendously it will burst! But then if there is a moment of stillness, it adapts; gradually, it adapts.
0 1958-10-10, #Agenda Vol 01, #unset, #Zen
On the one hand, there is what Sri Aurobindowho, as the Avatar, represented the supreme Consciousness and Will on earthdeclared me to be, that is, the supreme universal Mother; and on the other hand, there is what I am realizing in my body through the integral sadhana.2 I could be the supreme Mother and not do any sadhana, and as a matter of fact, as long as Sri Aurobindo was in his body, it was he who did the sadhana, and I received the effects. These effects were automatically established in the outer being, but he was the one doing it, not II was merely the bridge between his sadhana and the world. Only when he left his body was I forced to take up the sadhana myself; not only did I have to do what I was doing beforebeing a bridge between his sadhana and the world but I had to carry on the sadhana myself. When he left, he turned over to me the responsibility for what he himself had been doing in his body, and I had to do it. So there are both these things. Sometimes one predominates, sometimes the other (I dont mean successively in time, but it depends on the moment), and they are trying to combine in a total and perfect realization: the eternal, ineffable and immutable Consciousness of the Executrice of the Supreme, and the consciousness of the Sadhak of the integral Yoga who strives in an ascending effort towards an ever increasing progression.
To this has been added a growing initiation into the supramental realization which is (I understand it well now) the perfect union of what comes from above and what comes from below, or in other words, the eternal position and the evolutionary realization.
--
Those who have what I would call the more outer relationship compared to the other (although it is not really so)the relationship of yoga, of sadhanaconsider the others superstitious; and the others, who have faith OI perception, or the Grace to have understood what Sri Aurobindo meant (perhaps even before knowing what he said, but in any event, after he said it), discard the others as ignorant unbelievers! And there are all the gradations in between, so it really becomes quite funny!
It opens up extraordinary horizons; once you have understood this, you have the keyyou have the key to many, many things: the different positions of each of the different saints, the different realizations and it resolves all the incoherencies of the various manifestations on earth.
For example, this question of PowerTHE Powerover Matter. Those who perceive me as the eternal, universal Mother and Sri Aurobindo as the Avatar are surprised that our power is not absolute. They are surprised that we have not merely to say, Let it be thus for it to be thus. This is because, in the integral realization, the union of the two is essential: a union of the power that proceeds from the eternal position and the power that proceeds from the sadhana through evolutionary growth. Similarly, how is it that those who have reached even the summits of yogic knowledge (I was thinking of Swami) need to resort to beings like gods or demigods to be able to realize things?Because they have indeed united with certain higher forces and entities, but it was not decreed since the beginning of time that they were this particular being. They were not born as this or that, but through evolution they united with a latent possibility in themselves. Each one carries the Eternal within himself, but one can join Him only when one has realized the complete union of the latent Eternal with the eternal Eternal.
And this explains everything, absolutely everything: how it works, how it functions in the world.3 I was saying to myself, But I have no powers, I have no powers! Several days ago, I said, But after all, I KNOW WHO is there, I know, yet how is it that ? There, up to there (the level of the head), it is all-powerful, nothing can resist but here it is ineffective. So those who have faith, even an ignorant but real faith (it can be ignorant but nevertheless it is real), say, What! How can you have no powers? Because the sadhana is not yet over.
0 1958-10-17, #Agenda Vol 01, #unset, #Zen
I wrote that before reading Sri Aurobindos aphorism on the sentinels of Nature.1 I found it very interesting and I said to myself, Well! Thats exactly what came to me!
There is still one more (but it is not the last):
0 1958-10-25 - to go out of your body, #Agenda Vol 01, #unset, #Zen
They do pujas to all these forces or divinities, but it is not it is not the highest Truth. What Sri Aurobindo called the true surrender, the surrender to the Supreme, is a truth higher than that of relying solely upon oneself.
And that is what always brings in complications, conflicts. I was surprised that the atmosphere [of the Ashram] is filled with conflict when he is here but that is the reason.2
0 1958-11-04 - Myths are True and Gods exist - mental formation and occult faculties - exteriorization - work in dreams, #Agenda Vol 01, #unset, #Zen
So personally, I am convinced that there was indeed a tradition anterior to both these traditions containing a knowledge very close to an integral knowledge. Certainly, there is a similarity in the experiences. When I came here and told Sri Aurobindo certain things I knew from the occult standpoint, he always said that it conformed to the Vedic tradition. And as for certain occult practices, he told me that they were entirely tantric and I knew nothing at that time, absolutely nothing, neither the Vedas nor the Tantras.
So very probably there was a tradition anterior to both. I have recollections (for me, these are always things I have LIVED), very clear, very distinct recollections of a time that was certainly VERY anterior to the Vedic times and to the Cabala, to the Chaldean tradition.
--
All these regions, all these realms are filled with beings who exist separately in their own realms, and if you are awake and conscious on a given plane for example, if while going out of a more material body you awaken on some higher planeyou can have the same relationship with the things and people of that plane as with the things and people of the material world. In other words, there exists an entirely objective relationship that has nothing to do with your own idea of things. Naturally, the resemblance becomes greater and greater as you draw nearer the physical world, the material world, and there is even a moment when one region can act directly upon the other. In any case, in what Sri Aurobindo calls the kingdoms of the overmind, you find a concrete reality entirely independent of your personal experience; whenever you come back to it, you again find the same things, with some differences that may have occurred DURING YOUR ABSENCE. And your relationships with the beings there are identical to those you have with physical beings, except that they are more flexible, more supple and more direct (for example, there is a capacity to change the outer form, the visible form, according to your inner state), but you can make an appointment with someone, come to the meeting and again find the same being, with only certain differences that may have occurred during your absence but it is absolutely concrete, with absolutely concrete results.
However, you must have at least a little experience of these things to understand them. Otherwise, if you are convinced that all this is just human fancy or mental formations, if you believe that these gods have such and such a form because men have imagined them to be like that, or that they have such and such defects or qualities because men have envisioned it that wayas with all those who say God is created in the image of man and exists only in human thoughtall such people wont understand, it will seem absolutely ridiculous to them, a kind of madness. You must live a little, touch the subject a little to know how concrete it is.
--
In Sri Aurobindo's and Mother's terminology, 'psychic' or 'psychic being' means the soul or the portion of the Supreme in man which evolves from life to life until it becomes a fully self-conscious being. The soul is a special capacity or grace of human beings on earth.
The film on August 5.
0 1958-11-11, #Agenda Vol 01, #unset, #Zen
It is something similar to what Sri Aurobindo has written in A Gods Labour.
Was it the Supreme at the very bottom of the Inconscient who cast you up directly to the Supreme?
0 1958-11-15, #Agenda Vol 01, #unset, #Zen
Meanwhile, we should acknowledge that we dont have the key, it is not yet in our hands. Or rather, we know quite well where it is, and there is only one thing to do: the perfect surrender Sri Aurobindo speaks of, the total surrender to the divine Will whatever happens, even in the dark of night.
There is night and sun, night and sun, and night again, many nights, but one must cling to this will for surrender, cling as through a storm, and put everything into the hands of the Supreme Lord. Until the day when the Sun shall shine forever, the day of total Victory.
0 1958-11-27 - Intermediaries and Immediacy, #Agenda Vol 01, #unset, #Zen
The spiritual action is direct, but it may not be immediate (anyway, thats my experience). Sri Aurobindo said that with the supramental presence, it becomes immediate and I have experienced this. But this would then mean that the supramental Power automatically commands all these intermediaries, whereas if its not present, even the highest spiritual power would need a specialized knowledge to act in this realm, a knowledge equivalent to an occult or initiatory knowledge of all these realms. This is why I told X, Well, you taught me many things while you were here. There is always something to learn.
Of course, when the Supramental is here, it will be very different. I see it clearly: in moments when it is there, everything is turned inside out, and all this belongs to a world to the world of preparation. It is like a preparation, a long preparation.
0 1958-12-24, #Agenda Vol 01, #unset, #Zen
Sri Aurobindo Ashram
Pondicherry, 12.26.58
0 1958-12-28, #Agenda Vol 01, #unset, #Zen
Sri Aurobindo Ashram, 12.30.58
My dear child,
0 1958 12 - Floor 1, young girl, we shall kill the young princess - black tent, #Agenda Vol 01, #unset, #Zen
Two or three days after I retired to my room upstairs,1 early in the night I fell into a very heavy sleep and found myself out of the body much more materially than I do usually. This degree of density in which you can see the material surroundings exactly as they are. The part that was out seemed to be under a spell and only half conscious. When I found myself at the first floor where everything was absolutely black, I wanted to go up again, but then I discovered that my hand was held by a young girl whom I could not see in the darkness but whose contact was very familiar. She pulled me by the hand telling me laughingly, No, come, come down with me, we shall kill the young princess. I could not understand what she meant by this young princess and, rather unwillingly, I followed her to see what it was. Arriving in the anteroom which is at the top of the staircase leading to the ground floor, my attention was drawn in the midst of all this total obscurity to the white figure of Kamala2 standing in the middle of the passage between the hall and Sri Aurobindos room. She was as it were in full light while everything else was black. Then I saw on her face such an expression of intense anxiety that to comfort her I said, I am coming back. The sound of my voice shook off from me the semi-trance in which I was before and suddenly I thought, Where am I going? and I pushed away from me the dark figure who was pulling me and in whom, while she was running down the steps, I recognized a young girl who lived with Sri Aurobindo and me for many years and died five years back. This girl during her life was under the most diabolical influence. And then I saw very distinctly (as through the walls of the staircase) down below a small black tent which could scarcely be perceived in the surrounding darkness and standing in the middle of the tent the figure of a man, head and face shaved (like the sannyasin or the Buddhist monks) covered from head to foot with a knitted outfit following tightly the form of his body which was tall and slim. No other cloth or garment could give an indication as to who he could be. He was standing in front of a black pot placed on a dark red fire which was throwing its reddish glow on him. He had his right arm stretched over the pot, holding between two fingers a thin gold chain which looked like one of mine and was unnaturally visible and bright. Shaking gently the chain he was chanting some words which translated in my mind, She must die the young princess, she must pay for all she has done, she must die the young princess.
Then I suddenly realized that it was I the young Princess and as I burst into laughter, I found myself awake in my bed.
0 1959-01-06, #Agenda Vol 01, #unset, #Zen
Sri Aurobindo Ashram
Pondicherry, 1.8.59
0 1959-01-14, #Agenda Vol 01, #unset, #Zen
The French translation of Sri Aurobindo's Thoughts and Aphorisms.
***
0 1959-01-21, #Agenda Vol 01, #unset, #Zen
Sri Aurobindo Ashram
Pondicherry, 1.27.59
0 1959-01-27, #Agenda Vol 01, #unset, #Zen
Sri Aurobindo Ashram
Pondicherry, 1.29.59
0 1959-01-31, #Agenda Vol 01, #unset, #Zen
Sri Aurobindo Ashram
Pondicherry, 2.2.59
0 1959-03-10 - vital dagger, vital mass, #Agenda Vol 01, #unset, #Zen
Sri Aurobindo calls this realm the intermediate zone, a zone in which, he says, you can have all the experiences you wish if you enter into it. But it isnt (laughing) very advisable!and I understand why! I had that experience because I had just read what Sri Aurobindo says on this subject in a letter in this latest book, On Yoga; I wanted to see for myself what it was. Ah, I understood!
And I express this in my own way when I say1 that thoughts come and go, flow in and out. But thoughts concerning material things are formations originating in that world, they are kinds of wills coming from the vital plane which try to express themselves, and most often they are truly deadly. If you are annoyed, for example, if someone says something unpleasant to you and you react It always happens in the same way; these little entities are there waiting, and when they feel its the right moment, they introduce their influence and their suggestions. This is what is vitally symbolized by the being with his dagger rushing forward to stab youand in the back, at that! Not even face to face! This then expresses itself in the human consciousness by a movement of anger or rage or indignation: How intolerable! How ! And the other fellow says, Yes! We shall put an end to it!
0 1959-04-07, #Agenda Vol 01, #unset, #Zen
Sri Aurobindo's tomb in the Ashram courtyard.
***
0 1959-04-13, #Agenda Vol 01, #unset, #Zen
Here is the outline for the book on Sri Aurobindo for the ditions du Seuil.1
It is a rough sketch, and in the actual process of writing, the proposed sequence may change according to the inner necessity, but these are the themes to be developed. So now T would like to know what you feel and if you see anything to be changed, added or deleted.
--
A French publishing house that had asked for a book on Sri Aurobindo to be included in their collection, 'Spiritual Masters.'
***
0 1959-04-21, #Agenda Vol 01, #unset, #Zen
Below this center is the body. And this body has indeed the concrete sensation of the Divine in each of its cells; but it needs to become universalized. Thats the work to be done, center by center. I understand now what Sri Aurobindo meant when he repeatedly insisted, Widen yourself. All this must be universalized; it is the condition, the basis, for the Supramental to descend into the body.
According to the ancient traditions, this universalization of the physical body was considered the supreme realization, but it is only a foundation, the base upon which the Supramental can come down without breaking everything.
0 1959-04-24, #Agenda Vol 01, #unset, #Zen
This text by Sri Aurobindo (The Human Cycle, Cent. Ed. Vol. XV p. 247) was translated into French by Mother on the occasion of writing to Satprem.
***
0 1959-05-19 - Ascending and Descending paths, #Agenda Vol 01, #unset, #Zen
When you follow the ascending path, the work is relatively easy. I had already covered this path by the beginning of the century and had established a constant relationship with the SupremeThat which is beyond the Personal and the gods and all the outward expressions of the Divine, but also beyond the Absolute Impersonal. Its something you cannot describe; you must experience it. And this is what must be brought down into Matter. Such is the descending path, the one I began with Sri Aurobindo; and there, the work is immense.
The thing can still be brought down as far as the mental and vital planes (although Sri Aurobindo said that thousands of lifetimes would be needed merely to bring it down to the mental plane, unless one practiced a perfect surrender1). With Sri Aurobindo, we went down below Matter, right into the Subconscient and even into the Inconscient. But after the descent comes the transformation, and when you come down to the body, when you attempt to make it take one step forwardoh, not even a real step, just a little step!everything starts grating; its like stepping on an anthill And yet the presence, the help of the supreme Mother, is there constantly; thus you realize that for ordinary men such a task is impossible, or else millions of lives would be needed but in truth, unless the work is done for them and the sadhana of the body done for the entire earth consciousness, they will never achieve the physical transformation, or else it will be so remote that it is better not even to speak of it. But if they open themselves, if they give themselves over in an integral surrender, the work can be done for themthey have only to let it be done.
The path is difficult. And yet this body is full of good will; it is filled with the psychic in every one of its cells. Its like a child. The other day, it cried out quite spontaneously, O my Sweet Lord, give me the time to realize You! It did not ask to hasten the process, it did not ask to lighten its work; it only asked for enough TIME to do the work. Give me the time!
--
I have also come to realize that for this sadhana of the body, the mantra is essential. Sri Aurobindo gave none; he said that one should be able to do all the work without having to resort to external means. Had he reached the point where we are now, he would have seen that the purely psychological method is inadequate and that a japa is necessary, because only japa has a direct action on the body. So I had to find the method all alone, to find my mantra by myself. But now that things are ready, I have done ten years of work in a few months. That is the difficulty, it requires time
And I repeat my mantra constantlywhen I am awake and even when I sleep. I say it even when I am getting dressed, when I eat, when I work, when I speak with others; it is there, just behind in the background, all the time, all the time.
0 1959-05-25, #Agenda Vol 01, #unset, #Zen
I can easily understand that your task on this earth is not particularly encouraging and you must find our human matter stupid and rebellious. I do not wish to throw upon you more bad things than you already receive, but I wish you could also understand certain things. I am not made for this withered life, not made for putting sentences together all day long, not made for living alone in my holefriendless, loveless, with nothing but mantras, and waiting for a better that never comes. For three years I have wanted to leave and each time I yielded out of scruples that you needed me, though also because I am attached to you. But after the [book on] Sri Aurobindo, there will be something else, there will always be something else that will make my departure look like a betrayal. I am fed up with living in my head, always in my head, with paper and ink. It was not of this that I dreamed when I was ten years old and ran with the wind over the untamed heaths. I am suffocating. You ask too much of me; or rather, I am not worth your expectation.
A love for you might have held me here. And indeed, for you I have devotion, veneration, respect, an attachment, but there has never been this marvelous thing, warm and full, that links one to a being in the same beating of a heart. Through love, I could do all, accept all, endure all, sacrifice all but I do not feel this love. You cannot give yourself with your head, through a mental decision, yet that is what I have been doing for five years. I have tried to serve you as best I could. But I am at the end of my rope. I am suffocating.
0 1959-05-28, #Agenda Vol 01, #unset, #Zen
2) There is the destiny of the writer in me. And this too is linked to the best of my soul. It is also a profound need, like adventuring upon the heaths, because when I write certain things, I brea the in a certain way. But during the five years I have been here, I have had to bow to the fact that, materially, there is no time to write what I would like (I recall how I had to wrench out this Orpailleur, which I have not even had time to revise). This is not a reproach, Mother, for you do all you can to help me. But I realize that to write, one must have leisure, and there are too many less personal and more serious things to do. So I can also sit on this and tell myself that I am going to write a Sri Aurobindo but this will not satisfy that other need in me, and periodically it awakens and sprouts up to tell me that it too needs to breathe.
3) There is also the destiny that feels human love as something divine, something that can be transfigured and become a very powerful driving force. I did not believe it possible, except in dreams, until the day I met someone here. But you do not believe in these things, so I shall not speak of it further. I can gag this also and tell myself that one day all will be filled in the inner divine love. But that does not prevent this other need in me from living and from finding that life is dry and from saying, Why this outer manifestation if all life is in the inner realms? But neither can I stifle this with reasoning.
0 1959-06-03, #Agenda Vol 01, #unset, #Zen
As for the emptiness you feel (which perhaps is already better): to those who complained of this sensation of inner emptiness, Sri Aurobindo always said that it is a very good thing; it is the sign that they are going to be filled with something better and truer.
I have carefully noted Xs predictions.
0 1959-06-07, #Agenda Vol 01, #unset, #Zen
1) X spoke to me of the Vedic times when a single emperor or sage ruled the entire world with the help of governors; then these governors gradually became independent kings, and conflicts were born. So I asked him what was going to happen after this next war and whether the world would be better. He replied as follows: Yes, great sages like Sri Aurobindo who are wandering now in their subtle bodies will appear. Some sages may take the physical body of political leaders in the West. It will be the end of ignorant atomic machines and the beginning of a new age with great sages leading the world. So it seems that Xs vision links up with Sri Aurobindos prediction for 1967.
He did not give me any further details about this war, except to say that the countries which will suffer the most will be the countries of the North and the East, and he cited Burma, Japan, China and Russia. He said rather categorically that Russia would be swept away and that America would triumph.
0 1959-06-13a, #Agenda Vol 01, #unset, #Zen
Another thing: we happened to talk of Sri Aurobindo and Lele.1 Concerning Lele, X told me, He was a devotee of the Bhaskaraya School; this is why there is close connection I do not know if this is so, but X seemed to know.
For me, the inner things seem to have taken a better turn since X revealed certain things to me, but I prefer to say nothing. I dare not say anything since I know from experience that all this is as unstable as dynamite.
--
Lele: the tantric guru whom Sri Aurobindo met in 1908 and who gave him mental silence and Nirvana.
***
0 1959-08-15, #Agenda Vol 01, #unset, #Zen
August 15th, Sri Aurobindo's birthday.
***
0 1959-10-06 - Sri Aurobindos abode, #Agenda Vol 01, #unset, #Zen
object:0_1959-10-06 - Sri Aurobindos abode
author class:The Mother
--
And Sri Aurobindo was there, with a majesty, a magnificent beauty. He had all his beautiful hair as before. It was all so concrete, so substantialhe was even being served some kind of food. I remained there for one hour (I had looked at my watch before and I looked at it afterwards). I spoke to Sri Aurobindo, for I had some important questions to ask him about the way certain things are to be realized. He said nothing. He listened to me quietly and looked at me as if all my words were useless: he understood everything at once. And he answered me with a gesture and two expressions on his face, an unexpected gesture that did not at all correspond to any thought of mine; for example, he picked up three combs that were lying near the mirror (combs similar to those I use here, but larger) and he put them in his hair. He planted one comb in the middle of his head and the two others on each side, as if to gather all his hair over his temples. He was literally COIFFED with these three combs, which gave him a kind of crown. And I immediately understood that by this he meant that he was adopting my conception: You see, I embrace your conception of things, and I coif myself with it; it is my will. Anyway, I remained there for one hour.
And when I awoke, I didnt have this feeling of returning from afar and of having to re-enter my body, as I usually do. No, it was simply as though I were in this other world, then I took a step backwards and found myself here again. It took me a good half an hour to understand that this world here existed as much as the other and that I was no longer on the other side but here, in the world of falsehood. I had forgotten everythingpeople, things, what I had to do; everything had gone, as if it had no reality at all.
--
I remained in that state for two full days, two days of absolute felicity. And Sri Aurobindo was with me the whole time, the whole timewhen I walked, he walked with me, when I sat down, he sat next to me. On the day of August 15th, too, he remained there constantly during the darshan. But who was aware of it? A fewone or twofelt something. But who saw?No one.
And I showed all these people to Sri Aurobindo, this whole field of work, and asked him WHEN this other world, the real one that is there, so near, would come to take the place of our world of falsehood. Not ready. That was all he replied. Not ready.
Sri Aurobindo gave me two days of thistotal bliss. But all the same, by the end of the second day I realized that I could not continue to remain there, for the work was not advancing. The work must be done in the body; the realization must be attained here in this physical world, for otherwise it is not complete. So I withdrew from that world and set to work here again.
And yet, it would take little, very little, to pass from this world to the other, or for the other to become the real world. A little click would be enough, or rather a little reversal in the inner attitude. How should I put it? It is imperceptible to the ordinary consciousness; a very little inner shift would be enough, a change in quality.
--
My feeling is that this life which Sri Aurobindo is living right now is not the full satisfaction of the supramental life for him.
In this other world, there was infinity, majesty, perfect calm, eternityall was there.
--
Of course, Sri Aurobindo himself had joy. But I had the impression that it was not total and that this is why I had to continue the work. I felt that it could only be total when things here have changed.
See July 24-25.
0 1959-11-25, #Agenda Vol 01, #unset, #Zen
There is a difference between immortality and the deathless state. Sri Aurobindo has described it very well in Savitri.
The deathless state is what can be envisaged for the human physical body in the future: it is constant rebirth. Instead of again tumbling backwards and falling apart due to a lack of plasticity and an incapacity to adapt to the universal movement, the body is undone futurewards, as it were.
--
That is what Sri Aurobindo means when he speaks of an intolerable ecstasy1; it is not an intolerable ecstasy: it is an unflinching ecstasy.
Thoughts and Aphorisms:
0 1960-01-28, #Agenda Vol 01, #unset, #Zen
Sri Aurobindo had made it clear to me when I was still in France that this yoga in matter is the most difficult of all. For the other yogas, the paths have been well laid, you know where to tread, how to proceed, what to do in such-and-such a case. But for the yoga of matter, nothing has ever been done, never, so at each moment everything has to be invented.
Of course, things are now going better, especially since Sri Aurobindo became established in the subtle physical, an almost material subtle physical.2 But there are still plenty of question marks The body understands once, and then it forgets. The Enemys opposition is nothing, for I can see clearly that it comes from outside and that its hostile, so I do whats necessary. But where the difficulty lies is in all the small things of daily material lifesuddenly the body no longer understands, it forgets.
Yet its HAPPY. It loves doing the work, it lives only for thatto change, to transform itself is its reason for being. And its such a docile instrument, so full of good will! Once it even started wailing like a baby: O Lord, give me the time, the time to be transformed It has such a simple fervor for the work, but it needs timetime, thats it. It wants to live only to conquer, to win the Lords Victory.3
0 1960-03-03, #Agenda Vol 01, #unset, #Zen
There is a line by Sri Aurobindo in Savitri which expresses this very well: to annul oneself so that only the Supreme Lord may be.
And there are many, many experiences like this. It is only a small, a very small beginning. This one in particular came to mark the new stage: four years have elapsed, and now four years to come. Because everything has focused on this body to prepare it, everything has concentrated on itNature, the Master of the Yoga, the Supreme, everything So only when its over, not before, will it really be interesting to speak of all this. But maybe it will never be over, after all. Its a small beginning, very small.
0 1960-04-13, #Agenda Vol 01, #unset, #Zen
I long to be with you and work on the book on Sri Aurobindo I want to put all my soul into it and, with your grace, create something inflaming.
Sweet Mother, I am your child. I want to belong to you more and more completely.
--
You spoke of the book on Sri Aurobindo; I too am happy that we shall do this work together.
Yesterday was distribution. I am putting six handkerchiefs in this envelope for you and to give to others if you wish. I am also enclosing the April 24 message.
0 1960-05-06, #Agenda Vol 01, #unset, #Zen
Sri Aurobindo speaks of this Secret almost everywhere, especially in his Essays on the Gita. He tells us that in the Gita itself one gets glimpses of this thing which is beyond the Impersonal, beyond even the Personal behind the Impersonal, beyond the Transcendent.
Well, I saw this Secret I saw that the Supreme only becomes perfect in terrestrial matter, on earth.
0 1960-05-16, #Agenda Vol 01, #unset, #Zen
In the early part of the century, I wrote Prayers and Meditations, and I too spoke of Him; but I wrote that with all my aspiration, all my sincerity (at least with all the sincerity of the conscious parts of my being) and I locked it up in a drawer so that no one would see it. It was Sri Aurobindo who later asked me to publish it, for it could be useful If I knew then, fifty years ago, what I know now, I would have been crushed! All this shame, all this unworthiness
After all, its good to know gradually, good to have some illusionsnot for the sake of illusions but as a necessary step along the way.
0 1960-06-04, #Agenda Vol 01, #unset, #Zen
But for years together I only slept 2 hours a night in all. I mean that my night consisted of 2 hours. And I went straight to Sat-Chit-Ananda and then came back: 2 hours were spent like that. But the body was tired. That lasted more than five or six years while Sri Aurobindo was still in his body. And during the day, I was all the time going into trance for the least thing (it was trance, not sleep I was conscious). But I clearly saw that the body was affected, for it had no time to burn its toxins.2
There would be many interesting things to tell about sleep, because its one of the things Ive studied the mostto speak of how I became conscious of my nights, for instance. (I learned this with Theon, and now that I know all these things of India, I realize that he knew a GREAT deal.) But it bothers me a lot to say II this, I that. Id rather speak of these things in the form of a treatise or an essay on sleep, for example. Sri Aurobindo always spoke of his experiences but rarely did he say Iit always sounds like boasting.
Sri Aurobindo said that the true or yogic reason for sleep is to put the consciousness back into contact with Sat-Chit-Ananda (I used to do this without knowing it). For some people the contact is established immediately, while for others it takes eight, nine, ten hours to do it. But really, normally you should not wake up till the contact has been established, and thats why its very bad to wake up in an artificial way (with an alarm clock, for example), because then the night is wasted.
As for me, my night is now organized. I go to bed at 8 oclock and get up at 4, which makes for a very long night, and its sliced into three parts. And I get up punctually at 4 in the morning. But Im always awake ten or fifteen minutes beforehand, and I review all that has happened during the night, the dreams, the various activities, etc., so that when I get up, I am fully active.
0 1960-07-12 - Mothers Vision - the Voice, the ashram a tiny part of myself, the Mothers Force, sparkling white light compressed - enormous formation of negative vibrations - light in evil, #Agenda Vol 01, #unset, #Zen
This is what I am constantly seeing now, but along with this Divine Force or this Divine Consciousness that Sri Aurobindo speaks of when he says, Mothers Force is with you. When it comes, it is sparkling white, perfectly white and perfectly luminous. And as it accumulates inside, it makes living vibrations of every color. And it goes on and on and on. Sometimes it lasts half an hour, three-quarters of an hour, an hournothing goes out. And it keeps constantly entering. And it piles up. Its as if it is all being accumulated or compressed together.
So, the observing mind, the intelligence that watches, looked at all thisAh, thats what its like (an intelligence that watches without interfering in the least). Its like a spectator talking to himself.
0 1960-07-23 - The Flood and the race - turning back to guide and save amongst the torrents - sadhana vs tamas and destruction - power of giving and offering - Japa, 7 lakhs, 140000 per day, 1 crore takes 20 years, #Agenda Vol 01, #unset, #Zen
When I read what Sri Aurobindo writes in The Synthesis, how things should be and what they are now, when I see the two, thats when I feel were turning in circles.
Its more and more a universal yoga the whole earth and it is like that day and night, when I walk and when I speak and when I eat. Its constantly like that. As if the whole earth were its like kneading dough to make it rise.
0 1960-08-10 - questions from center of Education - reading Sri Aurobindo, #Agenda Vol 01, #unset, #Zen
object:0_1960-08-10 - questions from center of Education - reading Sri Aurobindo
author class:The Mother
--
(Concerning two teachers at the Ashram's Center of Education who wrote Mother asking if 'only' Sri Aurobindo should be studied. Pavitra was present during this conversation.)
An eight page letternothing but passion.
--
And finally, Sweet Mother, what I would really like to know is the purpose of our Center of Education. Is it to teach the works of Sri Aurobindo? And only these? All the works or some only? Or is it to prepare the students to read the works of Sri Aurobindo and the Mother? Is it to prepare them for the Ashram life or for outside occupations as well? So many opinions are floating in the air, and even the old disciples from whom we expect some knowledge make so many contradictory statements
(Laughing, to Pavitra:) I suppose thats for you!
--
It is not a question of preparing students to read these or some other works. It is a question of drawing all those who are capable of it out of the usual human routine of thought, feelings, action; of giving those who are here every opportunity to reject the slavery of the human way of thinking and acting; of teaching all those who want to listen that there is another, truer way of living, and that Sri Aurobindo taught us to become and to live the true being and that the purpose of education here is to prepare the children for this life and to make them capable of it.
As for all the others, all those who want the human way of thinking and living, the world is vast and there is place there for everyone.
--
If you carefully study what Sri Aurobindo has written on every subject
He wrote on EVERYTHING, there is not one subject on which he has not written! The point is to find it everywhere.
--
What I call studying is to take Sri Aurobindos books, where he quotes or speaks of one thing or another, then have the corresponding bookswhen he quotes something, you must take the book it corresponds to; when he speaks of something, you must study the writings on that subject. This is what I call studying. Then, after having read the corresponding works, you compare them with what Sri Aurobindo has said, and in this way there may be a beginning of understanding. If someone is very studious, he can review all that has ever been written or taught by going through Sri Aurobindos books. I mean this for someone who loves working.
I SEE this state of mind, this mental attitude Oh! Its its so repugnant. People are so afraid of taking sides, so afraid of appearing biased; they are so afraid of appearing to have faith, so afraid Oh, its disgraceful.
--
Sri Aurobindo and the Transformation of the World, an initial book on Sri Aurobindo by Satprem that was never published. It was meant to be part of a certain 'Series of Spiritual Masters,' but finally Sri Aurobindo never took part.
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0 1960-08-20, #Agenda Vol 01, #unset, #Zen
Sri Aurobindo came during my japa to tell me, I will help him all through.
About $7,000.
0 1960-08-27, #Agenda Vol 01, #unset, #Zen
The little basket I put them in can no longer close! I take 45 minutes every morning upstairs to write letters. And I receive six, seven, eight, ten letters a day, so how can I manage? In the end, Sri Aurobindo spent the whole night writing letterstill he went blind.
Myself, I cant afford to do that, I have other things to do. And Im not keen on going blind either. I need my eyes, they are my work instruments.
0 1960-09-20, #Agenda Vol 01, #unset, #Zen
Sri Aurobindo and I had discussed the matter in 1914 (quite a long time ago), for we had seen two possibilities: what we are now doing, or to withdraw into solitude and isolation until we had not only attained the Supermind, but begun the material transformation as well. And Sri Aurobindo rightfully said that we could not isolate ourselves, for as you progress, you become more and more universalized, and consequently you take the burden upon yourself2 in any case.
And life itself has responded by bringing people forward to form a nucleus. Of course, we clearly saw that this would make the work a bit more complex and difficult (it gives me a heavy responsibility, an enormous material work), but from the overall point of view for the Workits indispensable and even inevitable. And in any case, as we were later able to verify, each one represents simultaneously a possibility and a special difficulty to resolve. I have even said, I believe, that each one here is an impossibility.3
--
When Amrita,5 seized with zeal, wanted to make him understand what we were doing here and what Sri Aurobindo had wanted, it almost erupted into an unpleasant situation. So after that, I decided to identify myself with him to see I had never done this, because normally I only do it when I am responsible for someone, in order to truly help someone, and Ive never felt any responsibility in regard to X. So I wanted to see his inner situation, what could and could not be done. That was the day you saw him coming down from our meditation in an ecstatic state, when he told you that all separation between him and me had dropped awayit was to be expected, I anticipated as much!
But when I did that, I saw what X wanted to do for me. As a matter of fact, I recalled that when we first met I had told him that everything was all right up to this point (Mother indicates the region above the head), but below that, in the outer being, I wanted to hasten the transformation, and things there were difficult to handle.
When Sri Aurobindo was here, I never bothered about all this; I was constantly up above and I did what the Gita and the traditional writings advise I left it to Natures care. In fact I left it to Sri Aurobindos care. He is making the best use of it, I would say. He will manage it, he will do with it what he wants. And I was constantly up above. And from up there I worked, leaving the instrument as it was because I knew that he would see to it.
Actually, it was very different at that time because I was not even aware of any resistance or any difficulty in the outer being; it was automatic, the work was done automatically. Later on, when I had to do both thingswhat he had been doing as well as what I was doingit became rather complicated and I realized there were many what we could call gapsthings which had to be worked out, transformed, set right before the total work could be done without hindrance. So then I began. And several times I thought how unfortunate it was that I had never studied or pursued certain ancient Indian disciplines. Because, for example, when Sri Aurobindo and I were working to bring down the supramental forces, a descent from the mental plane to the vital plane, he was always telling me that everything I did (when we meditated together, when we worked)all my movements, all my gestures, all my postures, all my reactionswas absolutely tantric, as if I had pursued a tantric discipline. But it was spontaneous, it did not correspond to any knowledge, any idea, any will, nothing, and I thought it was like that simply because, as He knew, naturally I followed.
Later on, when Sri Aurobindo left his body, I said to myself, If only I knew what he had known, it would be easier! So when Swami and later X came, I thought, I am going to take advantage of this opportunity. I had written to Swami that I was working on transforming the cells of the body and that I had noticed the work was going faster with Xs influence. So it was understood that X would help when he came thats how things began, and this idea has remained with X. But I have raced on I dont wait. Ive raced on, Ive gone like wildfire. And now the situation is reversed. What I wanted to find out, I found out. I experienced what I wanted to experience, but he is still He is very kind, actually, he wants really to help me. So, when I identified with him the other day during our meditation, I realized that he wanted to give silence, control and perfect peace to the physical mind. My own trick, if you will, is to have as little relationship with the physical mind as possible, to go up above and stay therethis (Mother indicates her forehead), silent, motionless, turned upwards, while That (gesture above the head) sees, acts, knows, decidesall is done from there. Only there can you feel at ease.
Along the way, I once went down into this physical mind for awhile to try to set it right, to organize it a little (it was done rather quickly, I didnt stay there long). So when I went inside X, I saw It was rather curious, for its the opposite of the method we follow. In his material consciousness (physical and vital), he has trained himself to be impersonal, open, limitless, in communication with all the universal forces. In the physical mind, silence, immobility. But in the speculative mind, the one there at the very top of the head what an organization, phew! All the tradition in its most superb organization, but such a ri-gi-dity! And it had a pretty quality of light, a silver blueVERY pretty. Oh, it was very calm, wonderfully calm and quiet and still. But what a ceiling it had!the outer form resembled rigid cubes. Everything inside was beautiful, but that There was a very large cube right at the top, I recall, bordered by a purple line, which is a line of powerall this was quite luminous. It looked like a pyramid; the smaller cubes formed a kind of base, the lower part of which faded into something cloudy, and then this passed imperceptibly downwards to a more material realm, or in other words, the physical mind. The cube on top was the largest and most luminous, and the least yieldingeven inflexible, you could say. The others were somewhat less defined, and at the bottom it was very blurred. But up at the top!thats where I wanted to go, right to the top.
--
And he isnt aware of this, actually, he isnt aware at all. If he were told, he would absolutely deny it for him, its an opening onto Infinity! But in fact, its always like that, we are always shut in, each of useach one is enclosed inside certain limits which he doesnt feel, for should he feel it, he would get out! Oh, I know this feeling very well, for when I was with Sri Aurobindo I was open in this way (gesture towards the heights), and I always had this feeling of Yes, my child He tolerated me the way I was and waited for it to change. Thats truly how things are, you know. And now I feel my limits, which are the limits of the world as it is at present, but beyond that theres an unmanifested immensity, eternity and infinityto which we are closed. It merely seeps init is not the great opening. What I am trying to bring about is the great opening. Only when it has opened wide will there really be the (how should I put it?) the irreducible thing, and all the worlds resistance, all its inertia, even its obscurity will be unable to swallow it up the determining and transforming thing I dont know when it will come.
But this experience with X was really interesting. I learned many things that day, many things If you concentrate long enough on any one point, you discover the Infinite (and in his own experience he found the infinite), what could be called your own Infinite. But this is not what WE want, not this; what we want is the direct and integral contact between the manifested universe and the Infinite out of which this universe has emerged. So then it is no longer an individual or personal contact with the Infinite, its a total contact. And Sri Aurobindo insists on this, he says that its absolutely impossible to have the transformation (not the contact, but the supramental transformation) without becoming universalized that is the first condition. You cannot become supramental before being universal. And to be universal means to accept everything, be everything, become everythingreally to accept everything. And as for all those who are shut up in a system, even if it belongs to the highest regions of thought, it is not THAT.
But to each his destiny, to each his work, to each his realization, and to want to change someones destiny or someones realization is very wrong. For it simply throws him off balance thats all it does.
--
Especially at the beginning, Sri Aurobindo used to shatter to pieces all moral ideas (you know, as in the Aphorisms, for example). He shattered all those things, he shattered them, really shattered them to pieces. So theres a whole group of youngsters7 here who were brought up with this idea that we can do whatever we want, it doesnt matter in the least!that they need not bother about all those concepts of ordinary morality. Ive had a hard time making them understand that this morality can be abandoned only for a higher one So, one has to be careful not to give them the Power too soon.
Its an almost physical discipline. Moreover, I have seen that the japa has an organizing effect on the subconscient, on the inconscient, on matter, on the bodys cellsit takes time, but by persistently repeating it, in the long run it has an effect. It is the same principle as doing daily exercises on the piano, for example. You keep mechanically repeating them, and in the end your hands are filled with consciousness it fills the body with consciousness.
--
Sri Aurobindo saw more clearly. He saidit was even the first thing he told the boys around him when I came in 1914 (he had only seen me once)he told them that I, Mirra (he immediately called me by my first name), was born free.
And its true, I know it, I knew it then. In other words, all this work that usually has to be done to become free was done beforehand, long agoquite convenient!
--
Later on, I heard Sri Aurobindo saying that there were two people here to whom he had done this and as soon as there was silence, they panicked: My God, Ive gone stupid!! And they threw it all overboard by starting to think again.
Once it was done, it was done. It was well-rooted.
0 1960-10-02a, #Agenda Vol 01, #unset, #Zen
From a documentary standpoint, my nights are getting quite interesting. In the Yoga of Self-Perfection, Sri Aurobindo describes precisely this state you reach in which all things assume meaning and a quality of inner significance, clarification of various points, and help. From this point of view, my nights have become extraordinary. I see infinitely more things than I saw before. Before, it was very limited to a personal contact with people. Now In my nights, each thing and each person has the appearance, the gesture, the word or the action that describes EXACTLY his condition. Its becoming quite interesting.
Of course, I much prefer being in my great currents of forcefrom a personal standpoint, such immensity of action is much more interesting. But these documentary things are also valuable. It is so tremendously different from the dreams and even the vi. signs you have when you enter certain representative realms of the mind (which is what I used to do). It is so different, it has another content, another life altogether: it carries its light, its understanding, its explanation within itselfyou look, and everything is explained.
--
I have been pestered my whole life by something similar to the sense of duty without its stupidity. Sri Aurobindo had told me that it was a censor, that I had with me a considerable one! It was constantly, constantly telling me, No, its not like that, its like this Oh, no! Its wrong to do that; be careful, dont be egotistical; be carefuldo this, do that. He was right, but I sent it away long agoor rather, Sri Aurobindo sent it away. But there remains the habit of not doing what I like. Rather, of doing what MUST be done, and whether its pleasant or not makes no difference.
This, too, Sri Aurobindo had explained to me. I used to tell him, Yes, you always speak of lifes delight, life for the sake of its delight. But as soon as I had the notion, as soon as I was put in the presence of the Supreme, it was: For Youexclusively what You want. You are the sole, the unique and exclusive reason for being. And that has remained, and this movement is so strong that even when you see, now I have ecstasy and ananda in abundanceeverything comes, everything. But even then, even when that is there, something in me always turns towards the Supreme and says, Does this TRULY serve You? Is it what You expect of me, what You want from me?
This has protected me from all seeking for pleasure in life. It was a wonderful protection, because pleasure always seemed so futile to meyes, futile; for the sake of your personal satisfaction. Later, I even understood how foolish it is, for you can never be satisfiedthough when youre small you dont yet know that. I never liked it: But is it really useful, does it serve some purpose? And I still have this attitude in regard to my nights. I have this widening of the consciousness, this impersonalization, this wonderful joy of being above all that. But at the same time I also have, Im here in this body, on earth, to do something I mustnt forget it. And this is what I have to do. But probably Im wrong!
0 1960-10-08, #Agenda Vol 01, #unset, #Zen
The spirit of the two languages is not the same. Something always escapes. This must surely be why revelations (as Sri Aurobindo calls them) sometimes come to me in one language and sometimes in the other. And it does not depend on the state of consciousness Im in, it depends on what has to be said.
And the revelations would probably be more exact if we had a more perfect language. Our language is poor.
--
I also read On the Veda where Sri Aurobindo speaks of the difference between the modern mind and the ancient mind; and its quite obvious, especially from the linguistic point of view. Sanskrit was certainly much more fluid, a better instrument for a more global, more comprehensive light, a light containing more things within itself.
In these modern languages, its as if things are passed through a sieve and broken up into separate little bits, so then you have all the work of putting them back together. And something is always lost.
0 1960-10-11, #Agenda Vol 01, #unset, #Zen
The day before yesterday, I spent the whole night looking on. I had read the passage by Sri Aurobindo in The Synthesis on supramental time (wherein past, present and future coexist in a global consciousness). While youre in it, its marvelous! You understand things perfectly. But when youre not in it Above all, theres this problem of how to keep the force of ones aspiration, the power of progress, this power which seems so inevitableso inevitable if existence (lets simply take terrestrial existence) is to mean anything and its presence to be justified. (This ascending movement towards a progressive better that will be eternally better)How is this to be kept when you have the total vision this vision in which everything coexists. At that moment, the other becomes something like a game, an amusement, if you will. (Not everyone finds it amusing!) And when you contain all that, why allow yourself the pleasure of succession? Is this pleasure of succession, of seeing things one after the other, equal to this intensity of the will for progress? Words are foolish!
The effort to see and to understand this gripped me all night. And when I woke up this morning, I thanked the Lord; I said to Him, Obviously, if You were to keep me totally in that consciousness, I could no longer I could no longer do my work! How could I do my work? For I can only say something to people when I feel it or see it, when I see that its what must be said, but if I am simultaneously in a consciousness in which Im aware of everything that has led to that situation, everything that is going to happen, everything Im going to say, everything the others going to feel then how could I do it!
There are still many hundreds of years to go before it becomes entirely what Sri Aurobindo describes theres no hurry!
The mental silence Sri Aurobindo gave you in 1914, about which you were speaking the other day
It has never left. I have always kept it. Like a smooth white surface turned upwards. And at any moment at all You see, we speak like a machine, but there nothing moves; at any moment at all it can turn towards the heights. Its ALWAYS turned like that, but we can become aware of it being like that. Then, if we listen, we can hear what comes from above. My active consciousness, which was here (Mother points to her forehead), has settled above, and it has never again moved from there.
--
I myself use it for a very special reason, because You see, I invoke (the words are a bit strange) the Lord of Tomorrow. Not the unmanifest Lord, but the Lord as he will manifest tomorrow, or in Sri Aurobindos words, the divine manifestation in its supramental form.
So the first sound of my mantra is the call to that, the evocation. With the second sound, the bodys cells make their surrender, they give themselves. And with the third sound comes the identification of this [the body] with That, which produces the divine life. These are my three sounds.
--
I am just finishing The Synthesis of Yoga, and what Sri Aurobindo says is exactly what has happened to me throughout my life. And he explains how you can still make mistakes as long as you are not supramentalized. Sri Aurobindo describes all the ways by which images are sent to youand they are not always images or reflections of the truth of things past, present or future; there are also all the images that come from human mental formations and all the various things that want to be considered. It is very, very interesting. And interestingly enough, in these few pages I have found a description of the work I have spent my whole life doing, trying to SIFT out all we see.
I can only be sure of something once a certain type of picture comes, and then the whole world could tell me, But things didnt happen like that; I would reply, Sorry, but I see it. And that type of picture is certain, for I have studied it, I have studied their differences in quality and the texture of the pictures. It is very interesting.
0 1960-10-19, #Agenda Vol 01, #unset, #Zen
Yes, this was precisely the extraordinary thing Sri Aurobindo had. He made no effort But then he didnt use it on himself!
But for humans, this is something UNTHINKABLE.
--
Mother stopped all her activities for twelve days from December 5, 1950, the day Sri Aurobindo departed.
***
0 1960-10-22, #Agenda Vol 01, #unset, #Zen
Im going to tell you what I sawits very interesting. First, emanating from here (Mother indicates the chest), a florescence of every color like a peacocks tail spread wide; but it was made of light, and it was very, very delicate, very fine, like this (gesture). Then it rose up and formed what truly seemed like a luminous peacock, up above, and it remained like that. Then, from here (the chest), what looked like a sword of white light climbed straight up. It went up very high and formed a kind of expanse, a very vast expanse, which was like a callthis lasted the longest. And then, in response, a veritable rain, like (no, it was much finer than drops) a golden lightwhite and goldenwith various shades, at times more towards white, at times more golden, at times with a tinge of pink. And all this was descending, descending into you. And here (the chest), it changed into this same deep blue light, with a powdering of green light inside itemerald green. And at that moment, when it reached here (the level of the heart), a number of little divinities of living golda deep, living goldcame, like this, and then looked at you. And just as they looked at you, there was the image of the Mother right at the very center of younot as she is commonly portrayed but as she is in the Indian consciousness Very serene and pure and luminous. And then that changed into a temple, and inside the temple there seemed to be an image of Sri Aurobindo and an image of me but living images in a powdering of light. Then it grew into a magnificent edifice and settled in with an extraordinary power. And it remained motionless.
That is the representation of your japa.
0 1960-11-08, #Agenda Vol 01, #unset, #Zen
All this came to me yesterday. I kept Z with me for more than half an hour, nearly 45 minutes. He told me some very interesting things. What he said was quite good and I encouraged him a great dealsome action on the right lines which will be quite useful, and then a book unfortunately mixed with an influence from that artificial world (but actually, even that can be used as a link to attract people). He must have spoken to you about this. He wants to write a kind of dialogue to introduce Sri Aurobindos ideasits a good idealike the conversations in Les Hommes de Bonne Volont by Jules Romain. He wants to do it, and I told him it was an excellent idea. And not only one typehe should take all types of people who for the moment are closed to this vision of life, from the Catholic, the fervent believer, right to the utmost materialist, men of science, etc. It could be very interesting.
This is what you see in life, its all like thateach thing has its place and its necessity. This has made me see a whole current of life I was very, very involved with people from this milieu during a whole period of my existence and in fact, its the first approach to Beauty. But it gets mixed.
--
This is entirely another way of understandingits not an ascent, not even a descent nor an inspiration it must be what Sri Aurobindo calls a revelation. Its the meeting of this subconscious notationthis something which has remained buried within, held down so as not to manifest, but which suddenly surges forth to meet the light streaming down from above, this very vast state of consciousness that excludes nothing and from it springs forth a lightoh, a resplendence of light!like a new explanation of the world, or of that part of the world not yet explained.
And this is the true way of knowing.
--
And, even with Sri Aurobindo, even with him I didnt speak of these things for I wouldnt waste his time, and I found it quite useless to burden him with all this. I would tell him I always described my visions and experiences at night I always recounted that to him. And he would remember (I myself would forget; the next day, the whole thing would be gone), he would remember; then sometimes, long afterwards, even years afterwards, he would say, Ah, yes! You had seen that back then. He had a wonderful memory. While myself, I would already have forgotten. But those were the only things I told him, and even then only when I saw that it had a very sure, very superior quality. I didnt bother him with a whole jumble of words. But otherwise . even Nolini,4 who understands well I never, never felt even the (its not the need) not even the POSSIBILITY.
I dont want to tell you this too precisely, to expand on it, for these things cannot be explained. I want you tonot know nor think it, but feel it suddenly, like a little electric shock within that leaps forth.
0 1960-11-12, #Agenda Vol 01, #unset, #Zen
Speaking of which, I looked at Ts most recent questions on the Aphorisms again. All these children havent the least sense of humor, so Sri Aurobindos paradoxes throw them into a kind of despair! The last aphorism went something like this: When I could read a wearisome book from one end to the other with pleasure, then I knew I had conquered my mind.2 So T asked me How can you read a wearisome book with pleasure?!! I had to explain it to her. And on top of that, I have to take on a rather serious tone, for were I to reply in the same ironic fashion, they would be totally drowned! It throws them into a terrible confusion!
Its a lack of plasticity in the mind, and they are bound by the expression of things; for them, words are rigid. Sri Aurobindo explained it so well in The Secret of the Veda; he shows how language evolves and how, before, it was very supple and evocative. For example, one could at once think of a river and of inspiration. Sri Aurobindo also gives the example of a sailboat and the forward march of life. And he says that for those of the Vedic age it was quite natural, the two could go together, superimposed; it was merely a way of looking at the same thing from two sides, whereas now, when a word is said, we think only of this word all by itself, and to get a clear picture we need a whole literary or poetic imagery (with explanations to boot!). Thats exactly the case with these children; theyre at a stage where everything is rigid. Such is the product of modern education. It even extracts the subtlest nuance between two words and FIXES it: And above all, dont make any mistake, dont use this word for that word, for otherwise your writings no good. But its just the opposite.
(silence)
--
But its explained very well in Savitri! All these things have their laws and their conventions (and truly speaking, a really FORMIDABLE power is needed to change anything of their rights, for they have rightswhat they call laws) Sri Aurobindo explains this very well when Savitri, following Satyavan into death, argues with the god of Death.3 Its the Law, and who has the right to change the Law? he says. And then comes this wonderful passage at the end where she replies, My God can change it. And my God is a God of Love. Oh, how magnificent!
And by force of repeating this to him, he yields She replies in this way to EVERYTHING.
--
But generally and this is something Theon had told me (Theon was very qualified on the subject of hostile forces and the workings of all that resists the divine influence, and he was a great fighteras you might imagine! He himself was an incarnation of an asura, so he knew how to tackle these things!); he was always saying, If you make a VERY SMALL concession or suffer a minor defeat, it gives you the right to a very great victory. Its a very good trick. And I have observed, in practice, that for all things, even for the very little things of everyday life, its trueif you yield on one point (if, even though you see what should be, you yield on a very secondary and unimportant point), it immediately gives you the power to impose your will for something much more important. I mentioned this to Sri Aurobindo and he said that it was true. It is true in the world as it is today, but its not what we want; we want it to change, really change.
He wrote this in a letter, I believe, and he spoke of this system of compensation for example, those who take an illness on themselves in order to have the power to cure; and then theres the symbolic story of Christ dying on the cross to set men free. And Sri Aurobindo said, Thats fine for a certain age, but we must now go beyond that. As he told me (its even one of the first things he told me), We are no longer at the time of Christ when, to be victorious, it was necessary to die.
I have always remembered this.
--
Sri Aurobindo has explained it in Savitri. Only when Divine Love has manifested in all its purity will everything yield, will it all yieldit will then be done.
Its the only thing that can do it.
--
Sri Aurobindo had also written to the effect, If Divine Love were to manifest now in all its fullness and totality, not a single material organism would but burst. So we must learn to widen, widen, widen not only the inner consciousness (that is relatively easyat least feasible), but even this conglomeration of cells. And Ive experienced this: you have to be able to widen this sort of crystallization if you want to be able to hold this Force. I know. Two or three times, upstairs (in Mothers room), I felt the body about to burst. Actually, I was on the verge of saying, burst and be done with. But Sri Aurobindo always intervenedall three times he intervened in an entirely tangible, living and concrete way and he arranged everything so that I was forced to wait.
Then weeks go by, sometimes even months, between one thing and another, so that some elasticity may come into these stupid cells.
--
But three times now, Ive really felt that I was on the verge of falling apart. The first time it brought a fever, a fever so I dont know, as if I had at least 115!I was roasting from head to toe; everything became red hot, and then it was over. That was the day when suddenlysuddenly I was You see, I had said to myself, All right, you must be peaceful, lets see what happens, so then I brought down the Peace, and immediately I was able to pass into a second of unconsciousness and I woke up in the subtle physical, in Sri Aurobindos abode.4 There he was. And then I spent some time with him, explaining the problem.
But that was really an experience, a decisive experience (it was many months ago, perhaps more than a year ago).
So I explained the problem to Sri Aurobindo, and he replied (by his expression, not with words, but it was clear), Patience, patiencepatience, it will come. And a few days after this experience, by chance I came upon something he had written where precisely he explained that we are much too rigid, coagulated, clenched for these things to be able to manifestwe must widen, relax, become plastic.
But this takes time.
0 1960-11-15, #Agenda Vol 01, #unset, #Zen
While it was all coming up, I thought, How is this possible? For during those years of my life (Im now outside things; I do them but Im entirely outside, so they dont involve mewhether its like this or like that makes no difference to me; Im only doing my work, thats all), I was already conscious, but nevertheless I was IN what I was doing to a certain extent; I was this web of social life (but thank God it wasnt here in India, for had it been here I could not have withstood it! I think that even as a child I would have smashed everything, because here its even worse than over there). You see, there its its a bit less constricting, a bit looser, you can slip through the mesh from time to time to brea the some air. But here, according to what Ive learned from people and what Sri Aurobindo told me, its absolutely unbearable (its the same in Japan, absolutely unbearable). In other words, you cant help but smash everything. Over there, you sometimes get a breath of air, but still its quite relative. And this morning I wondered (you see, for years I lived in that way for years and years) just as I was wondering, How was I ABLE to live that and not kick out in every direction?, just as I was looking at it, I saw up above, above this (it is worse than horrible, it is a kind of Oh, not despair, for there isnt even any sense of feeling there is NOTHING! It is dull, dull, dull gray, gray, gray, clenched tight, a closed web that lets through neither air nor life nor lightthere is nothing) and just then I saw a splendor of such sweet light above itso sweet, so full of true love, true compassion something so warm, so warm the relief, the solace of an eternity of sweetness, light, beauty, in an eternity of patience which feels neither the past nor the inanity and imbecility of thingsit was so wonderful! That was entirely the feeling it gave, and I said to myself, THAT is what made you live, without THAT it would not have been possible. Oh, it would not have been possible I would not have lived even three days! THAT is there, ALWAYS there, awaiting its hour, if we would only let it in.
(silence)
--
It was no longer this (that is, life as it is on earth) becoming conscious of That (the eternal soul, this portion of the Supreme as Sri Aurobindo said); it was the eternal soul seeing life in its own way but without separation, without any separation, not like something looking from above that feels itself to be different How strange it is! Its not something else, its NOT something else, its not even a distortion, not even Its losing its illusory quality as described in the old spiritualities thats not what it is! In my experience, there was there was clearly an emotion I cant describe it, there are no words. It wasnt a feeling, it was something like an emotion, a vibration of such TOTAL closeness and at the same time of compassion, a compassion of love. (Oh, words are so pitiful! ) One was this outer thing, which was the total negation of the other and AT THE SAME TIME the other, without the least separation between them. It WAS the other. So what was born in one was born in the other as well, in this eternal light. A sweetness of identity, precisely, an identity that was necessarily such total understanding with such perfect love but love says it poorly, all words are poor! Its not that; its something else! Its something that cannot be expressed.
I lived that this morning, upstairs.
0 1960-11-26, #Agenda Vol 01, #unset, #Zen
Not last night but the night before, I touched at least one of the causes (at that time it felt like THE cause) of a certain powerlessness to act directly on Matter You see, when the Will and the Power come, they are extremely effective everywhere UP TO A CERTAIN REGION (in other words, whether people are receptive or not, open or not, makes no differencewhen the Will is applied it is all-powerful UP TO a certain region) but once it arrives here, at the most material material, its efficacy depends on many thingsand a power which depends on something is no power! For a long, long time I have been searching for the reasons behind this powerlessness. Ive located a few, one after another, and upon these points there was an immediate effect. But some things resisted (oh, quite a number, in a number of ways), for example it had difficulty acting on illnesses, on the cells, on doubt (not mental doubt, but rather the doubt of the physical consciousness which cant accept certain things that seem impossible to itwhat Sri Aurobindo calls disbelief,1 not a mental doubt, but the disbelief of the physical consciousness which cant accept what is contrary to its own nature and its own working). And as for illnesses, sometimes it has an immediate effect, but sometimes it drags on and has to follow its so-called normal course. On all these three points, I clearly felt that something was hampering it. These are the Enemys strongholds; all that doesnt want the Divine seizes upon it and even the working of the Power coming from above is obstructed, for when it must work here in the body, it is stopped or deformed or altered or diminished.
All this goes on in the subconscient; these are things that were pushed out of the physical consciousness down into the subconscient, so theyre there and they come back up whenever they please.
--
You see, Im doing the sadhana really along a a path that has never been trod by anyone. Sri Aurobindo did it in principle. But he gave the charge of doing it in the body to me.
That was the wonderful thing when we were together and all these hostile forces were fighting (they tried to kill me any number of times. He always saved me in an absolutely miraculous and marvelous way). But you see, this seemed to create very great BODILY difficulties for him. We discussed this a great deal, and I told him, If one of us must go, I want that it should be me.
0 1960-12-13, #Agenda Vol 01, #unset, #Zen
Its what Sri Aurobindo calls disbelief, and its located in the most material physical consciousness it isnt doubt (which mainly belongs to the mind), it is almost like a refusal to accept the obvious as soon as it doesnt belong to the little daily routine of ordinary sensations and reactionsa sort of incapacity to accept and recognize the exceptional.
This disbelief is the bedrock of the consciousness. And it comes with a (thought is too big a word for such an ordinary thing) a mental-physical activity which makes you (I am forced to use the word) think things and which always foresees, imagines or draws conclusions (depending on the case) in a way which I myself call DEFEATIST. In other words, it automatically leads you to imagine all the bad things that can happen. And this occurs in a realm which is absolutely run-of-the-mill, in the most ordinary, restricted, banal activities of lifesuch as eating, moving in short, the coarsest of things.
--
The problem appeared again to me very intensely when I read Sri Aurobindos The Yoga of Self-Perfection. I was confronted with a whole formidable world to be transformedto transform what is already luminous is quite easy, but to transform that! ughthis stuff of life, so low and so coarse, so ordinary its much more difficult.1
For the last several days, Ive been at grips fighting with it. How can I stop this idiotic, coarse and above all defeatist automatism from constantly manifesting? Its truly an automatism; it doesnt respond to any conscious will, nothing. So what will it take to ? And its QUITE INTIMATELY related to the bodys illnesses (the old habits the body has of coming out of its rhythmic movement, of entering into confusion)the two things are very intimately linked.
0 1960-12-17, #Agenda Vol 01, #unset, #Zen
Its what Sri Aurobindo always said: FIRST you must accept EVERYTHINGaccept it as coming from the Divine, as the Divine Will; accept without disgust, without regret, without getting upset or impatient. Accept with a perfect equanimity; and only AFTER that can you say, Now lets get to work to change it.
But to work to change it before having attained a perfect equanimity is impossible. Thats what I have learned during these last years.
0 1960-12-20, #Agenda Vol 01, #unset, #Zen
Theres the religious attitude, and then theres ordinary life where people do thingsworking, living, eating, enjoying life; they regard these as the essentials, and as for the rest, well, when theres time they think about it. But what Sri Aurobindo brought down, precisely I remember at Tlemcen, Theon used to say that there was a whole world of things, such as eating, for example, or taking care of your body, that should be done automatically, without giving it any importanceits not the time to think of things divine.(!) Thats what he preached. So you have the religious attitude of all the religious types, and then ordinary life I found both of them equally unsatisfactory. Then I came here and told Sri Aurobindo my feeling; I said that if someone is truly in union with the Divine, it CANNOT change no matter what he does (the quality of what youre doing may change, but the union cant change no matter what youre doing). And when he said that this was the truth, I felt a relief. And that feeling has stayed with me all through my life.
And now, all these different attitudes which individuals, groups and categories of men hold are coming from every direction (while Im walking upstairs) to assert their own points of view as the true thing. And I see that for myself, Im being forced to deal with a whole mass of things, most of which are quite futile from an ordinary point of viewnot to mention the things of which these moral or religious types disapprove. Quite interestingly, all kinds of mental formations come like arrows while Im walking for my japa upstairs (Mother makes a gesture of little arrows in the air coming into her mental atmosphere from every direction); and yet, Im entirely in what I could call the joy and happiness of my japa, full of the energy of walking (the purpose of walking is to give a material energy to the experience, in all the bodys cells). Yet in spite of this, one thing after another comes, like this, like that (Mother draws little arrows in the air): what I must do, what I must answer to this person, what I must say to that one, what has to be done All kinds of things, most of which might be considered most futile! And I see that all this is SITUATED in a totality, and this totality I could say that its nothing but the body of the Divine. I FEEL it, actually, I feel it as if I were touching it everywhere (Mother touches her arms, her hands, her body). And all these things neither veil nor destroy nor divert this feeling of being entirely this a movement, an action in the body of the Divine. And its increasing from day to day, for it seems that He is plunging me more and more into entirely material things with the will that THERE TOO it must be done that all these things must be consciously full of Him; they are full of Him, in actual fact, but it must become conscious, with the perception that it is all the very substance of His being which is moving in everything
--
Its a FACT. Its not a thought, not something you observeyou arent a witness: its A FACT which is LIVED. So if you want to translate the experience, youd have to say the most paradoxical of things, like Sri Aurobindoso paradoxical that they are almost offensive to reason! Yes, more, far more than paradoxical.
***
0 1961-01-07, #Agenda Vol 02, #The Mother, #Integral Yoga
Understanding The Synthesis of Yoga is quite simple: I have only to be silent for a moment, and Sri Aurobindo is here.
Its not this bodys understanding: HE is here!
--
The notebook in which a young woman disciple asked questions on Sri Aurobindo's Thoughts and Aphorisms. Later, Mother preferred answering verbally Satprem's questions on the aphorisms. This allowed her to speak of her experiences freely without the restrictions imposed by a written reply. These 'Commentaries on the Aphorisms' were later partially published in the Bulletin under the title Propos. Here they are republished chronologically in their unabridged form.
Where Sri Aurobindo's body lies, in the Ashram courtyard.
0 1961-01-10, #Agenda Vol 02, #The Mother, #Integral Yoga
Nevertheless, it ought to be a very general rule; yet its critics have a reply: If you dont see evil you can never cure it. If you leave someone to his squalor he will never emerge from it. (Its not exactly true, but its how they legitimize their actions.) In this aphorism, Sri Aurobindo has anticipated these objections: it is not through ignorance or unconsciousness or indifference that you fail to see evilyou can see and even feel it, but you refuse to collaborate in spreading it by giving it the force of your attention or the support of your consciousness. And for that, you must yourself be above the perception and sensationable to see evil or ugliness without suffering, without feeling shocked or troubled. You see them from a height where such things do not exist, yet you have the conscious perception of themthey dont affect you, you are free. This is the first step.
The second step is to be POSITIVELY conscious of the supreme Goodness and Beauty behind all things and supporting all things, permitting them to exist. Once you have seen Him, you can perceive Him behind the mask and the distortioneven ugliness, even cruelty, even evil are a disguise for that Something which is essentially good or beautiful, luminous, pure.
--
But as its all-powerful, a certain receptivity must be prepared on earth so its effects are not devastating. Sri Aurobindo has explained it in one of his letters. Someone asked him, Why doesnt this Love come now?, and he replied something like this: If divine Love in its essence were to manifest on earth, it would be like an explosion; for the earth is not supple enough or receptive enough to widen to the measure of this Love. The earth must not only open itself but become wide and supple. Matternot just physical Matter, but the substance of the physical consciousness as wellis still much too rigid.
***
--
I want to be able to act directly without its helpdo what Sri Aurobindo said: be rid of it!
Sri Aurobindo's aphorisms appear in the Cent. Ed. Vol. XVII, pp. 79-159.
Later, Satprem asked Mother, 'Is it a single vibration that CAN REPEAT itself endlessly or that REPEATS itself endlessly?' Mother replied: 'I meant several things at once. This single vibration is in static latency everywhere but when you realize it consciously you have the power to make it active wherever you direct it; that is, one doesn't "move" something, but makes it active by the insistence of the consciousness wherever you focus it.'
0 1961-01-12, #Agenda Vol 02, #The Mother, #Integral Yoga
In another aphorism, Sri Aurobindo says (I no longer recall his exact words) that sin is simply something no longer in its place. In this perpetual Becoming nothing is ever reproduced and some things disappear, so to speak, into the past; and when its time for them to disappear, they seemto our very limited consciousness evil and repulsive: we revolt against them because their time is past.
But if we had the vision of the whole, if we were able to contain past, present and future simultaneously (as it is somewhere up above), then we would see how relative these things are and that its mainly the progressing evolutionary Force which gives us this will to reject; yet when these things still had their place, they were quite tolerable. However, to have this experience in a practical sense is impossible unless we have a total vision the vision that is the Supremes alone! Therefore, one must first identify with the Supreme, and then, keeping this identification, one can return to a consciousness sufficiently externalized to see things as they really are. But thats the principle, and in so far as we are able to realize it, we reach a state of consciousness where we can look at all things with the smile of a complete certainty that everything is exactly as it should be.
--
In this aphorism, Sri Aurobindo speaks of those who hate sinners that one mustnt hate sinners.
Its the same problem seen from another angle, but the solution is the same.
0 1961-01-17, #Agenda Vol 02, #The Mother, #Integral Yoga
I would like to ask you a question in turnbecause there are two ways of understanding your question. It can be taken in the same ironic or humorous tone that Sri Aurobindo has used in his aphorism when he wonders at mans capacity for self-deception. That is, you are putting yourself in the place of the self-deceiver and saying, But I am of good faith! I always want the welfare of others the interests of humanity, to serve the Divine (of course!). Then how can I be deceiving myself?
But actually, there are really two quite different forms of self-deception. One can be very shocked by certain things, not for personal reasons but precisely because of ones goodwill and ardor to serve the Divine, when one sees people misconducting themselves, being egoistical, unfaithful, treacherous. There comes a stage when one has mastered these things and doesnt permit them to manifest IN ONESELF; but to the extent that one is in contact with ordinary consciousness, ordinary viewpoints, ordinary life and thought, their possibility is still there, latent, because they are the inverse of the qualities one is striving for. And this opposition always exists until one has risen above and no longer has either the quality or the defect. As long as one has virtue, one always has its latent opposite. The opposition disappears only when one is beyond virtue and sin.
--
For Sri Aurobindo and Mother, the 'vital' represents the regions of consciousness or the centers of consciousness below the mind between the throat and the sex center, i.e. the whole region of emotions, feelings, passions, etc., which constitute the various expressions of the Life-Energy.
Throughout the Agenda, words Mother originally spoke in English are italicized.
0 1961-01-22, #Agenda Vol 02, #The Mother, #Integral Yoga
Savitri is really a condensation, a concentration of the universal Mother the eternal universal Mother, Mother of all universes from all eternityin an earthly personality for the Earths salvation. And Satyavan is the soul of the Earth, the Earths jiva. So when the Lord says, he whom you love and whom you have chosen, it means the earth. All the details are there! When she comes back down, when Death has yielded at last, when all has been settled and the Supreme tells her, Go, go with him, the one you have chosen, how does Sri Aurobindo describe it? He says that she very carefully takes the SOUL of Satyavan into her arms, like a little child, to pass through all the realms and come back down to earth. Everything is there! He hasnt forgotten a single detail to make it easy to understand for someone who knows how to understand. And it is when Savitri reaches the earth that Satyavan regains his full human stature.
These seem to be the forces ruling the subconscious mechanisms or reactions of the body: all the automatism produced by evolution and atavismwhat might be termed evolutionary habits. This is the 'descending path,' which started forty years earlier, as Mother said (or the 'physical plunge' referred to by Sri Aurobindo), leading to the pure cellular consciousness.
Japa: the continuous repetition of a mantra. Mother's mantra is a song of the cells, the sole material or physical process used by her for awakening the cells and stabilizing the Supramental Force in her body.
--
Later, on the 27th, Mother remarked: 'I was reading about this very thing yesterday in The Secret of the Veda, in the first hymn translated by Sri Aurobindo (the reference is to the colloquy between Indra and Agastya, Rig Veda I.170cf. The Secret of the Veda, Cent. Ed., X.241 ff.), and it helped me put my finger on the problem. In this hymn there is a dispute between Indra and the Rishi because the Rishi wants to progress too quickly without first passing through Indra [the god of the Mind], and Indra stops him; finally they reach an agreement. Sri Aurobindo's commentary is quite interesting: when one has the INDIVIDUAL power to go directly, but neglects the steps which are still necessary for the whole, for the universal movement, then one is stopped short. That is absolutely my experience.'
***
0 1961-01-24, #Agenda Vol 02, #The Mother, #Integral Yoga
I have studied the problem very closely, because when you come from Europe you bring all your European ideas with you and you dont know or understand a thing about the way it really is. I immediately came into contact with Brahmin servants and pariah servants, but I didnt know that some were Brahmins and others pariahs, nobody had told me anything; it depended upon the people I was with and the places I went. But the contact, the atmosphere (gesture of fingering the air). You know, I didnt even need to touch them physically! There was such a difference that I asked Sri Aurobindo, But what is it? So he explained the whole thing to me.
You see, originally these pariahs were people who took their delight (their pleasure) in filth and falsehood, in crime, in violence and robberyit was a joy for them. They had castes among themselves; there is still a caste of brigands nearby I once went to their village to have a lookpeople who always keep a dagger on them, they love to play with daggers. They stea l not so much out of need as out of pleasure. And dirty-they abhor cleanliness! And they will lie even if they have to contradict themselves fifteen minutes later, for the sheer delight of lying.
--
There was a time when we had only a minimum of servants here and they always remained apartwe never had an epidemic. I dont know for how many years it wasyears and years while Sri Aurobindo was herewe never had a single case of an epidemic disease. It began when people started coming here with children; necessarily they brought their servants along with them, who went to the bazaar and even to the movies and here and there. Then everything came in.
But now the situation is bad. There are something like thirty cases of measles, four or five of smallpox and some chickenpox as well. You must be careful. I need you in good health, otherwise well have to stop everything!
0 1961-01-27, #Agenda Vol 02, #The Mother, #Integral Yoga
It was about the Word, the primal sound. Sri Aurobindo speaks of it in Savitri: the essence of the Word and how it will express itself, how it will bring in the possibility of a supramental expression that will take the place of languages. I began by speaking to him about the different languages, their limitations and possibilities; and I warned him against the deformations imposed on languages with the idea of making them a more flexible means of expressing something else. I told him how completely ridiculous it all was, and that it didnt correspond at all to the truth. Then little by little I began ascending to the Origin. So yesterday again, I had this same experience: a whole world of knowledge, of consciousness and of CERTAINTYprecluding the least possibility of contradiction, discussion, or opposition; the possibility DOES NOT EXIST, it doesnt exist. And the mind was absolutely silent and immobile, listening with obvious pleasure because these things had never before come into my consciousness; I had never been concerned with them in that way. It was completely newnot new in principle but completely new in action.
The experiences are multiplying.
--
Yes. While speaking, you see, I went back to the origin of sound ( Sri Aurobindo describes it very clearly in Savitri: the origin of sound, the moment when what we called the Word becomes a sound). So I had a kind of perception of the essential sound before it becomes a material sound. And I said, When this essential sound becomes a material sound, it will give birth to the new expression which will express the supramental world. I had the experience itself at that moment, it came directly. I spoke in English and Sri Aurobindo was concretely, almost palpably, present.
Now it has gone away.
0 1961-01-29, #Agenda Vol 02, #The Mother, #Integral Yoga
(Mother looks at Ts questions on Sri Aurobindos Aphorisms.)
53The quarrels of religious sects are like the disputing of pots, which shall be alone allowed to hold the immortalizing nectar. Let them dispute, but the thing for us is to get at the nectar in whatever pot and attain immortality.
0 1961-01-31, #Agenda Vol 02, #The Mother, #Integral Yoga
Now I have begun reading those hymns2. Oh, now I understand! All those obstacles were a preparation straight from Sri Aurobindo. Now I understand! (What I mean by understand is that its a help for making progress.) I understand the nature of certain obstructions and certain difficulties, and what allows certain forces to oppose each other I understand it quite clearly.
I have read only two hymns so far. By the time I reach the end I will probably have found something.
--
Its not yet perfect, its still being worked on, but when I read it over, I saw that I had truly gone beyond the stage where one tries to find a correspondence with what one reads, an appropriate expression sufficiently close to the original text (thats the state I was in before). Now its not like that anymore! The translation seems to come spontaneously: that is English, this is French sometimes very different, sometimes very close. It was rather interesting, for you know that Sri Aurobindo was strongly drawn to the structure of the French language (he used to say that it created a far better, far clearer and far more forceful English than the Saxon structure), and often, while writing in English, he quite spontaneously used the French syntax. When its like that, the translation adapts naturallyyou get the impression that it was almost written in French. But when the structure is Saxon, what used to happen is that a French equivalent would come to me; but now its almost as if something were directing: That is English, this is French.
It was there, it was clear; but its not yet permanent. Something is beginning. I hope its going to become established before too long and that there will be no more translating difficulties.
--
The Vedic hymns translated by Sri Aurobindo
cf. On the Veda, Cent. Ed., X.241, ff.
0 1961-02-04, #Agenda Vol 02, #The Mother, #Integral Yoga
But when I recounted these experiences to Sri Aurobindo, he told me it was quite natural: when you have the power, you live in and create around yourself an atmosphere where these things are possible.
Because it is all here, it just hasnt been brought to the surface.
--
So, mon petit. Sri Aurobindo always said the greatest obstacle to true understanding and participation in the Work is common sense. He said thats why Nature creates madmen from time to time! They are people not strong enough to bear the dismantling of this petty stupidity called common sense.
Its time to go now. Do you have anything to say?
--
I can assure you that you are well fastened, very well indeed; you are automatically caught up in my whole forward movement. So dont worry. Begin your book on Sri Aurobindo.
But first I would have to reread everything!
--
It doesnt matter! Put your ideas down on paper. There are things you already know you want to say. Put it all on paper. I assure you it will do you good. I have seen it several times recently and I wanted to tell you: begin your book on Sri Aurobindo! Begin anywhere at all, at any point the middle, the end, the beginningit doesnt matter! Whatever you feel you have to say, write it down. Its good to keep yourself occupied like that now, during this period. And for our next meetings you can work a little on The Synthesis of Yoga and we will look at it together instead of you always making me talk! I have increased your work, there will be no end to it. If it goes on like this, there will never be an end!
Fortunately!
So, mon petit, dont worry. You are SURE, sure not only to advance but to reach the goal. And as for this troubled mind, keep it occupied with the book on Sri Aurobindo.
Good-bye now, petit. Dont worry.
0 1961-02-07, #Agenda Vol 02, #The Mother, #Integral Yoga
When we used to discuss all these things and the difficulties of the path, Sri Aurobindo told me (he was comparing his body to mine): I dont have the stuff of such endurance. I was not cut out like thatyour body is solid! (gesture)
What trials it has gone through! And its so docile, so docile, it doesnt complain.
0 1961-02-11, #Agenda Vol 02, #The Mother, #Integral Yoga
(Mother comes in with T.'s notebook of questions on Sri Aurobindo's Aphorisms.)
55Be wide in me, O Varuna; be mighty in me, O Indra; O Sun, be very bright and luminous; O Moon, be full of charm and sweetness. Be fierce and terrible, O Rudra; be impetuous and swift, O Maruts; be strong and bold, O Aryama; be voluptuous and pleasurable, O Bhaga; be tender and kind and loving and passionate, O Mitra. Be bright and revealing, O Dawn; O Night, be solemn and pregnant. O Life, be full, ready and buoyant; O Death, lead my steps from mansion to mansion. Harmonise all these, O Brahmanaspati. Let me not be subject to these gods, O Kali.1
--
Thats not what Sri Aurobindo means! He means he doesnt WANT to be limited by the gods, not even by their powers. He wants to be vaster than they are: vaster, more total, more complete. Its not a question of getting rid of their influence but of becoming more than that.
(silence)
For Sri Aurobindo, the important thing was always the Mother. As he explained it, the Mother has several aspects, and certain aspects are still unmanifest. So if he has represented the Mother by Kali in particular, I believe its in relation to all those gods. Because, as he wrote in The Mother, the aspects to be manifested depend upon the time, the need, the thing to be done. And he always said that unless one understands and profoundly feels the aspect of Kali, one can never really participate in the Work in the worldhe felt that a sort of timid weakness makes people recoil before this terrible aspect.
***
--
You see, theres a curious fluctuation possibly indicating that your dream is part of the present attack which continues with such violence. The night before last, between midnight and half-past, there was a formidable attack. When I emerged from it, I felt that something had lifted, a victory had been won and that the bodys condition had improved. It happens like that, the horizon clears and this Certainty comes with. (The presence is always here Sri Aurobindo and I are together almost every night but the night when I saw that formation, the illness spell over the Ashram, Sri Aurobindo was quite sick in his bed, just as I saw him in 1950.) So when it lifts, all is well: once again there is harmony, there is joy, there is force and again the whole thing continues, the effort continues, consciously. Yet there is a kind of fluctuation: it will go on like that for a few moments or a few hours and then suddenly everything becomes muddled again and I am beset by a fatigue. A fatigue which is I cant say almost unbearable, because nothing in the consciousness feels it to be unbearable but it makes me like this (Mother clenches her fist tightly in a tension to hold on).
For example, at five-thirty in the evening, after Ive spent an hour and a half here with people, its a labor to climb the stairs; and by the time I get upstairs, I feel strained to the breaking point. Then I begin to walk (I dont stop, I dont rest), I immediately begin to walk with my japa, and within half an hour, pfft! it has lifted.
--
The terminology used by Mother and Sri Aurobindo is distinct from the terminology of Western psychology. This is how Sri Aurobindo defines 'inconscient' and 'subconscient': 'All upon earth is based on the Inconscient, as it is called, though it is not really inconscient at all, but rather a complete "sub"-conscience, a suppressed or involved consciousness, in which there is everything but nothing is formulated or expressed. The subconscient lies between this Inconscient and the conscious mind, life and body.'
Cent. Ed., XXII, p. 354
--
Four times a year, for 'darshan,' visitors poured into the Ashram to pass one by one before Mother (and formerly Sri Aurobindo as well) to receive her look.
Since 'Bohr's atom' at the beginning of the century, which with its electrons orbiting around a central nucleus like planets around a sun was to have been the mathematical model representing the ultimate constituent of matter, nuclear physicists have discovered many new elementary particles in the universe: from leptons to baryons, with neutrinos, pions, kaons, psi and khi particles in between!
0 1961-02-14, #Agenda Vol 02, #The Mother, #Integral Yoga
Sri Aurobindo speaks here of the higher soul.1 Yet we cant translate it by me suprieure, as if there were an inferior soul, can we?
Sri Aurobindo wants to make the distinction between the progressive soul (the soul which has experiences and progresses from life to life), what can be called the lower soul, and the higher soul, that is, the eternal, immutable and divine soulessentially divine. He wrote this when he was in contact with certain Theosophical writings, before I introduced Theons vocabulary to him. For Theon, there is the divine center which is the eternal soul, and the psychic being; similarly, to avoid using the same word in both cases, Sri Aurobindo speaks in later writings of the psychic being and of the divine center or central being the essential soul.
What if we translate it la partie suprieure de lme, [the higher part of the soul], rather than me suprieure?
0 1961-02-18, #Agenda Vol 02, #The Mother, #Integral Yoga
Anyhow, I was sent here to do this work, so I am trying to do it, thats all. I could have. If it hadnt been for the work, I would have left with Sri Aurobindo; there you have it. I remained only for the sake of the workbecause it was there to be done and he told me to do it and I am doing it. Otherwise, when one is perfectly conscious, one is far less limited without a body: one can see a hundred people at the same time, in a hundred different places, just as Sri Aurobindo is doing right now.
If I may ask, has Sri Aurobindo remained quite conscious of material things?
Completely. (Mother reflects a moment) Well, completely material, noonly through me. He is conscious of material things through me, not directly. He is very conscious in the subtle physical, but thats not quite the same, not quite (Mother makes a vague gesture), there is a difference.
To give a rather curious example, there was a kind of spell of illness over the Ashram, stemming mainly from peoples thoughts, from their way of thinking. It was quite widespread and it was horrible, gloomy, full of fear, pettiness, blind submission, oh! Everyone was in a state of expectation.1 In short, the atmosphere was such that there was an attempt to prevent me from leaving my room I had to sneak out! It was disgusting! Well, on the very night I saw the spell over the Ashram, Sri Aurobindo was lying sick in his bed, just as I had seen him in 1950. Normally, we spend almost every night together, doing this, seeing that, arranging things, talkingits a kind of second life behind this one, and it makes existence pleasant. But that night when I had to sneak out of my room (in my nightgown!), and people were trying to find me to (laughing) force me back into bed, he was lying sick in bedand this struck me hard, for it means these things still affect him in his consciousness. He was in a kind of trance and not at all well. It didnt last, but nonetheless.
Oh, the things that can collect there,2 ugh!
--
(A short while later, concerning a book on Sri Aurobindo that Satprem was to write:4)
Have you seen Bharatidi?5
--
She saw your publishers in Paris and they told her they are impatiently awaiting (Mother is mocking) your book on Sri Aurobindo.
I wish I could help them out!
--
The other day you were telling me to start this Sri Aurobindo from any point at all.
Yes, cant you write that way?
--
Oh, yesterday or the day before, I had the occasion to write a sentence about Sri Aurobindo. It was in English and went something like this: In the worlds history, what Sri Aurobindo represents is not a teaching nor even a revelation, but a decisive ACTION direct from the Supreme.
(silence)
I tell you this because just now as we were speaking about the book and you were saying it would come all at once in a single flow, I saw a kind of globe, like a suna sun shedding a twinkling dust of incandescent light (the sun was moving forward and this dust came twinkling in front of it), like this (gesture). It came towards you, then made a circle around you as if to say, Here is the formation. It was magnificent! There was a creative warmth in it, a warmth like the sunsa power of Truth. And here again, I was given the same impression: that what Sri Aurobindo has come to bring is not a teaching, not even a revelation, but a FORMIDABLE action coming direct from the Supreme.
It is something pouring over the world.
--
I want you to have enough time to write your book, because I feel that Sri Aurobindo is interested in it the sun that came a while ago was from him. I feel he is interested and confident you can do it.
What have you reread?
--
And part of The Secret of the Veda, as well as two other things because they contain many of Sri Aurobindos letters: I re-read Zs book on Sri Aurobindo, since there are many letters in it, and.
Yes, only unfortunately he has tampered with it.
--
Sri Aurobindo had made certain statements about me in those letters, and Z deleted them. (Anyway, it makes no difference for your book, because Im not at all keen on having any statements about me published.)
But Z is not honest. He hasnt been honest at all. We were forced to intervene once or twice because his deletions distorted the meaning. We finally told him (for the book published here), We wont publish it unless you restore these things.
--
Oh, in that, too, there are a lot of. I myself wasnt present, so I dont know what Sri Aurobindo said, but I have a kind of feeling. Just recently they wanted to publish something similar in Mother India6Conversations with me noted by A. Luckily it was sent to me first: I Cut EVERYTHING! Such platitudes, my child! Oh, it was disgusting. I said, This is impossible. I have NEVER spoken like that, never! It was flat, flat, flat, with a superficial, word-for-word understanding! Oh, horrible, horrible. Whatever passes through people is terribly, terribly loweredpopularized, made commonplace.
Anyhow. Only Sri Aurobindo can speak of Sri Aurobindo. And as for their notes, its still Sri Aurobindo A la Z, or Sri Aurobindo A la A, and all the more so since Sri Aurobindo wrote in very different ways depending upon the person he was writing to (gesture indicating different levels).
Well, if you feel the time will be found, it will surely be found.
--
Sri Aurobindo et la Transformation du Monde [ Sri Aurobindo and the Transformation of the World], a book that Editions du Seuil had asked Satprem to write and subsequently refused on the pretext that it did not conform to the 'spirit of the collection.' This book would never see the light of day. Satprem would later write another book entitled Sri Aurobindo or the Adventure of Consciousness.
A long-time disciple (Suzanne Karpeles) and a member of the cole Franaise d'Extrme Orient.
0 1961-02-25, #Agenda Vol 02, #The Mother, #Integral Yoga
Theres an American living in Madras, a rather important man, it seems, and an intimate friend of Kennedy, the new President. He has read and reread all of Sri Aurobindos books and is extremely interested. He wrote to Kennedy that he would like him to come here so he can bring him to the Ashram. This man has posed a very interesting question, drawing an analogy. Deep in a forest, a deer goes to quench its thirst; no one is aware of it, yet someone who has made a special study of deer hunting would know by the tracks that the deer had passed bynot only what particular type of deer, but its age, size, sex, etc. Similarly, there must be people with a spiritual knowledge analogous to that of hunters, who can detect, perceive, that a person is in touch with the Supermind, while ordinary people know nothing about it and wouldnt notice. So he asks, I would like to know by what signs such a person can be recognized?
It is a very intelligent question.
--
The first sign is perfect equality as Sri Aurobindo has described it (you must know it, theres a whole chapter on equality, samat, in The Synthesis of Yoga)exactly as he described it with such wonderful precision! But this equality (which is not equanimity) is a particular STATE where one relates to all things, outer and inner, and to each individual thing, in the same way. That is truly perfect equality: vibrations from things, from people, from contacts have no power to alter that state.
In my reply I mentioned this first, though I didnt give him all these explanations. I put it in a few words as a kind of test of his intelligence, and in a somewhat cryptic form to see if he would understand.
--
It is quite evident that with these two things, you truly its what Sri Aurobindo says: you step into another world, you leave this entire hemisphere behind and enter another one. Thats the feeling.
The day its established, it will be good.
--
What Sri Aurobindo calls the Great Secreta GREAT secret.
The day we find it things will change.
0 1961-02-28, #Agenda Vol 02, #The Mother, #Integral Yoga
I have brought you the exact text of that sentence on Sri Aurobindo I told you about the other day.1 It was in reply to a letter.
You know this mental habit (which people take for mental superiority!) of lumping everything together on the same level: all the teachings, all the prophets, all the sects, all the religions. You know the habit: We are not prejudiced, we have no preferencesits all the SAME THING. A dreadful muddle!
--
Anyway, in reply to this nonsense, I have said: Your error, to be precise, is that you go to the Theosophical Society, for example, with the same opening as to the Christian religion or to the Buddhist doctrine or with which you read one of Sri Aurobindos booksand as a result, you are plunged into a confusion and a muddle and you dont understand anything about anything.
And then the reply came to me very strongly; something took hold of me and I was, so to say, obliged to write: What Sri Aurobindo represents in the worlds history is not a teaching, not even a revelation; it is a decisive action direct from the Supreme.2
Its not from me. It came from there (gesture upwards). But it pleased me.
0 1961-03-04, #Agenda Vol 02, #The Mother, #Integral Yoga
Listen, mon petit, you dont need to ask, I will tell you right away. Sri Aurobindo has written somewhere that the movement of world transformation is double: first, the individual who does sadhana6 and establishes contact with higher things; but at the same time, the world is a base and it must rise up a little and prepare itself for the realization to be achieved (this is putting it simply). Some people live merely on the surface they come alive only when they stir about restlessly. Whatever happens inside them (if anything does!) is immediately thrown out into movement. Such people always need an outer activity; take J. for example: he fastened onto Sri Aurobindos phrase, World Union, and came to tell me he wanted.
He has been like that since the beginning (gesture expressing agitation), and he had a go at a considerable number of things but none ever succeeded! He has no method, no sense of order and he doesnt know how to organize work. So World Union is simply to let him have his way, like letting a horse gallop.
--
I treated it as something altogether secondary and unimportantwhen people need to gallop, I let them gallop (but I hadnt met Z). Then J. and Z left together on a speaking-tour of Africa and there things began to go sour, because Z was working in one way and J. in another. Finally, they were at odds and came back here to tell me, World Union is off to a good startwith a quarrel! (Mother laughs) Z was saying, Nothing can be done unless we base ourselves EXCLUSIVELY on the teaching of Sri Aurobindo and the Mother and they are behind us giving support. And J. said, No, no! We are not sectarian! We accept all ideas, all theories, etc. I replied, and as it happens, I said that Z was right, though with one corrective: he had been saying that people had to recognize us as their guru. No, I said, its absolutely uselessnot only useless, I refuse. I dont want to be anybodys guru. People should simply be told that things are to be done on the basis of Sri Aurobindos thought.9
So they kept pulling in opposing directions. Eventually they tried to set something up (which still didnt hold together), and finally they wrote me a little more clearly. (There is one very nice man involved, Y. He isnt particularly intellectual but has a lot of common sense and a very faithful hearta very good man.) Y asked me some direct questions, without beating around the bush, and I replied directly: World Union is an entirely superficial thing, without any depth, based on the fact that Sri Aurobindo said the masses must be helped to follow the progress of the elitewell, let them go ahead! If they enjoy it, let them go right ahead! I didnt say it exactly like that (I was a bit more polite!), but that was the gist of it.
Now it has all fallen flat. They are carrying on with their little activities, but its absolutely unimportant. They publish a small journal, and V, who writes for them, is far from stupid. She is rather intelligent and I have some control over her, so I will try to stop her from writing nonsense.
They also had a sudden brainstorm to affiliate with the Sri Aurobindo Society. But the Sri Aurobindo Society has absolutely nothing to do with their project: its a strictly external thing, organized by businessmen to bring in moneyEXCLUSIVELY. That is, they want to put people in a position where they feel obliged to give (so far they have succeeded and I believe they will succeed). But this has nothing to do with working for an ideal, it is COMPLETELY practical.10 And of course, World Union has nothing to offer the Sri Aurobindo Society: they would simply siphon off funds. So I told them, Nothing doingits out of the question!
But your name is there as President of the Sri Aurobindo Society, they said. My name is there to give an entirely material guarantee that the money donated will really and truly be used for the Work to be done and for nothing else; its only a moral and purely practical guarantee. These people arent even asked to understand what Sri Aurobindo has said but simply to participate. Its a different matter for those in World Union, who are working for an ideal: they want to prepare the world to receive (laughing) the Supermind! Let them prepare it! It doesnt matter, they will achieve nothing at all, or very little. Its unimportant. Thats my point of view and I have told them so.
In addition, I told them it was preferable not to hold any functions herethey can be held at Tapogiri in the Himalayas, or elsewhere and this is understood. They did hold a seminar here (a perfect fiasco, besides), but it had been arranged a long time ago. They invited people who promised to come (I think very few showed up in the end), and it was of very secondary importance. Nevertheless, I told them, This is the last time; dont do it here any more. At Tapogiri, as often as you like: its a beautiful spot in the mountains, a health resort, people go there in the summer for the fresh air and to sit around and chat!
What shocked me was. You know I rarely leave my house, but each time I would come to the Ashram for darshan or to see you, always, as if by chance, I would find J. off in a corner with some European visitor. The repetition of this coincidence made me wonder, Whats he doing so systematically with ALL the European visitors?! And it shocked me to imagine myself in their place: just suppose, I said to myself, you are coming to the Ashram for the first time, very open, in search of a great truth, and you stumble upon this man who tells you: Sri Aurobindo = World Union. Well, my first reaction would be, Im leaving, Im not interested!
It serves as a test, my child, a very good test! There are many things like that.
--
Theyll say, So thats Sri Aurobindo!
Then it proves they have never read anything by Sri Aurobindo. Its unimportant. No, its even better than unimportant: its a test. This place is full of tests, full, full, full! People dont realize. One can see it happening, as though it were done on purpose just to trip people up (not really on purpose, but thats how it acts). It protects me from hordes of good-for-nothings! I am not eager to have a lot of people here.
Another thing that shocked me was in their journal.
--
Its outrageous! First of all, they use Sri Aurobindos name, putting it on a level with Vinoba Bhave or Dr. Schweitzer or who knows what other sage; then at the end they launch an appeal for people to enroll! So the reader is left wondering, But I thought Sri Aurobindo. You understand, this indiscriminate mixture, this diminishing.
I wrote them a letter where I stuck this nonsense of theirs right under their noses.
--
Oh, Ive had all sorts of examples! All these errors serve as tests. Take the case of P.: for a long time, whenever someone arrived from the outside world and asked to be instructed, he was sent to P.s room. (I didnt send them, but they would be told, Go speak to P.!) And P. is the sectarian par excellence! He would tell people, Unless you acknowledge Sri Aurobindo as the ONLY one who knows the truth, you are good for nothing! Naturally (laughing), many rebelled! (You see, out of lazinessso as not to be bothered with seeing people or answering their questionsone says, Go find so-and-so, go ask so-and-so, and passes off the work to another.) Well, it was finally understood that this wasnt very tactful, and perhaps it would be better not to send visitors to P., since so many had been put off. But actually. I was told about it afterwards and I replied, Let people read and see for THEMSELVES whether or not it suits them! What difference does it make if theyre put off! If they are, it means they NEED to be put off! Well see later. Some of them have come full circle and returned. Others never came backbecause they werent meant to. Thats how it goes. Basically, all this has NO importance. Or we could put it in another way: everything is perfectly all right.
(silence)
--
A politician, disciple of Sri Aurobindo and friend of Jawaharlal Nehru.
Nehru.
--
Sri Aurobindo's old cook.
'... What Sri Aurobindo represents is not a teaching, not even a revelation, it is an ACTION direct from the Supreme.'
See conversation of February 18, 1961
0 1961-03-07, #Agenda Vol 02, #The Mother, #Integral Yoga
Long ago when Sri Aurobindo was still here, I was once bitten by a mosquito that had just come from a leper. He was sitting on the street corner, although I didnt know it at the time (I was in my bathroom, just opposite the corner). Suddenly I was bitten here, on the chin, and I knew IMMEDIATELY: Leprosy! Within a few seconds it became terriblehideous! I did what was necessary at once (as I was in the bathroom, I had what I needed). Then I suddenly got the impulse to go and look out the window there was the leper. And I understood: the mosquito had been kind enough to fly from him to me! But in that instance I was able to check it right away (it lasted three or four days)I say check because they claim leprosy sometimes takes fifteen years to surface, so. But now it has been more than fifteen years (Mother laughs), so its finished!
No, the difference, the great difference, is that when one is conscious, the thing is KNOWN immediately and one can react.
0 1961-03-11, #Agenda Vol 02, #The Mother, #Integral Yoga
Then I had to return here that is, to my home in India, to Sri Aurobindos home: I had to return to Sri Aurobindos home. Pavitra was also working there and he didnt want to let me leave; when he saw me going he came and tried to stop me. You, on the contrary, were helping. Shall I take anything with me or not? I asked myself Oh, I dont need anything, Ill go all alone. That worried you a little because of the journey ahead, and you said, There will be many complications. It doesnt matter! I replied (laughing). But if you only knew how living and concrete it was! The impressions were so there was the feeling of making a long voyageit was a LONG voyage, as if I were crossing the sea (but not physically), a long voyage. I remember setting off (I was with you, you were there) and telling myself, At last hes here! At last I have found a reasonable being who doesnt try to stop me from doing what I must do! I had (laughing mischievously) a very high opinion of you, thats why I am telling you this!
I was abruptly awakened by the clock striking (I didnt count), and my immediate feeling was, Well, he is really very nice! Now theres a good companion!
--
What are we working on today? (Mother looks at Sri Aurobindos Aphorisms) Ive already begun replying!
Already!
--
Theon used to say it wasnt (how to put it?) inevitable. In the total freedom of the manifestation, this voluntary separation from the Origin is the cause of all the disorder. How to explain it? Words express these things so poorly. We can call it inevitable because it happened! But outside of this creation, a creation can be imagined (or could have been) where this disorder would not have occurred. Sri Aurobindo saw it in approximately the same way: a sort of accident, as it were but an accident allowing the manifestation a far greater and more total perfection than if it had never occurred. But this is all still in the realm of speculation, and useless speculation at that. In any case, the experience, the feeling, is that all at once (Mother makes the gesture of a brutal fall) oh!
For the earth it probably happened like that, all at once: a sort of ascent, then the fall. But the earth is a tiny concentrationuniversally, its something else.
--
According to Theon, the serpent wasnt the spirit of evil at all: it was the evolutionary Force. And Sri Aurobindo fully agreed; he used to tell me the same thing: the evolutionary power the mental evolutionary poweris what drove man to gain knowledge, a knowledge of division. And its a fact that along with the sense of Good and Evil, man became conscious of himself. Naturally, this ruined everything and he couldnt stay: it was his own consciousness that drove him out of Paradisehe could no longer stay.
Then was man banished by Jehovah or by his own consciousness?
--
In my view, all these old Scriptures and ancient traditions have a graduated content (gesture showing different levels of understanding), and according to the needs of the epoch and the people, one symbol or another was drawn upon. But a time comes when one goes beyond these things and sees them from what Sri Aurobindo calls the other hemisphere, where one realizes that they are only modes of expression to put one in contacta kind of bridge or link between the lower way of seeing and the higher way of knowing.
A time comes when all these disputesAh, no, this is like this, that is like thatseem so silly, so silly! And there is nothing more comical than this spontaneous reply so many people give: Oh, thats impossible! Because with even the most rudimentary intellectual development, you would know you couldnt even think of something if it werent possible!
0 1961-03-17, #Agenda Vol 02, #The Mother, #Integral Yoga
To wind it all up, I went to Sri Aurobindos rooman enormous, enormous room, but in the same state. And he appeared to be in an eternal consciousness, entirely detached from everything yet very clearly aware of our total incapacity.
He hadnt eaten (probably because no one had given him anything to eat), and when I entered, he asked me if it was possible to have some breakfast. Yes, of course! I said, Ill go get it, expecting to find it ready. Then I had to hunt around to find something: everything was stuffed into cupboards (and misplaced at that), all disarrangeddisgusting, absolutely disgusting. I called someone (who had been napping and came in with sleep-swollen eyes) and told him to prepare Sri Aurobindos breakfast but he had his own fixed ideas and principles (exactly as he is in real life). Hurry up, I told him, Sri Aurobindo is waiting. But hurry? Impossible! He had to do things according to his own conceptions and with a terrible awkwardness and ineptitude. In short, it took an infinite amount of time to warm up a rather clumsy breakfast.
Then I arrived at Sri Aurobindos room with my plates. Oh, said Sri Aurobindo, it has taken so long that I will take my bath first. I looked at my poor breakfast and thought, Well, I went to so much trouble to make it hot and now its going to get cold! All this was so sordid, so sad.
And he seemed to be living in an eternity, yet fully, fully conscious of of our total incapacity.
--
One thing after another, one thing after another! This subconscient is interminable, interminable, if you only knew I am skipping the details-such stupidity, oh! This person I wont name, who so clumsily prepared breakfast, told me, Ah, yes, Sri Aurobindo is a little morose today, he is depressed. I could have slapped him: You fool! You dont understand anything! And Sri Aurobindo, although he didnt want to show it, was completely aware of our incapacity.
(silence)
0 1961-03-21, #Agenda Vol 02, #The Mother, #Integral Yoga
Who can do it, then? There is no one here. Thats why I wish greater attention would be paid in publishing translations of Sri Aurobindo.
Yes, its a problem. Thats why I dont categorically tell you not to do it, because after all, he shouldnt be massacred!
--
Satprem was trying to patch up some French translations of Sri Aurobindo done by well-meaning but not very gifted disciples, who of course wanted 'to publish' at all costs.
This 'massive immobility' Mother spoke of earlier.
0 1961-03-25, #Agenda Vol 02, #The Mother, #Integral Yoga
Several times in my life I have met with the particular phenomenon of having an absolutely exceptional and unique experience and at the same time feeling that a part of my being was unaware of it! I would tell myself, if I hadnt been both here and there at the same moment (Mother indicates two different levels in her consciousness), I might have had all these experiences and never known it! And this happened not just once but many times. Some were utterly unique, like certain ancient Vedic experiencesutterly unique. When I recounted them to Sri Aurobindo, he told me, Oh, its extremely rare! Some people try all their lives to attain that. And it happened to me not just once but often: the experience took place there (gesture above) and something up there knew, and yet there was something down here that would never have known if the other hadnt (same gesture). Nevertheless the total experience was there.
Its very difficult to explain, its extremely subtle.
0 1961-03-27, #Agenda Vol 02, #The Mother, #Integral Yoga
It reinforces what the old Schools have always taught but Sri Aurobindo rejected it! Sri Aurobindo told us precisely that the Truth could be lived IN material life. Of course, there must be a change of consciousness, but I thought.
(silence)
--
It ruffles me because its like a negation of my power. Till yesterday I had never experienced anything of the kind! On the 29th, you know, it will be forty-seven years since I first came here3thats not exactly yesterday! And ever since I began working with Sri Aurobindo, I have had the sense of this Power, it has never left me; so. It is disconcerting to have this kind of episode come up after such a long time.
Ill try to speak with X and find out exactly what happened.
--
And Im not exactly a baby; I have been here forty-seven years, and for something like yes, certainly for sixty years I have been doing a conscious yoga, with all that memories of an immortal life can bring and see where I am! When Sri Aurobindo says you must have endurance, I think he is right!
This path is not for the weak, thats for sure.
0 1961-04-07, #Agenda Vol 02, #The Mother, #Integral Yoga
As for him, even now his way of working consists in eliminating all obstaclesjust the opposite of what Sri Aurobindo was doing. Sri Aurobindo used to envelop them, like this (Mother opens her arms to embrace everything), and then act upon them so that they would no longer be obstacles. But the first thing X said when he first came to the Ashram was, Oh, there are a lot of elements which shouldnt be here! And he would talk about a purge: eliminate, eliminate, eliminate. But if you eliminate everything from life which is unresponsive to the Divine, what will be left?
He certainly hasnt understood Sri Aurobindos yoga. And its useless to try to explain anything to him.
He began to understand after a year, and he understands much better now. But he is shut up in his construction. He doesnt have the kind of personality that can see the earth as something very small. And thats basically what is needed with Sri Aurobindo: the earth must be seen as just a small field of experience within an eternity.
But that is difficult.
--
Yet Sri Aurobindo seemed to say that things would be easier once the Supermind came down.
Yes. Yes, obviously! But easier than what, mon petit?
--
And if you really want to please me (I believe you do!), if you want to please me, concentrate on the book on Sri Aurobindoyou cant imagine how much I am interested! And as I LOOK, I see into the future (not with this little consciousness), I see that its a thing of GREAT importance. It will have a great action. So, I want to clear the way for you now, for us to have time.
I will surely need a quiet mind to prepare the work.3
0 1961-04-12, #Agenda Vol 02, #The Mother, #Integral Yoga
I once had a cat with almost a childs consciousness, and someone poisoned it. And when he came back poisoned, dying, I cursed all people who poison cats. And thats serious, so you mustnt do it. It was a real curse I was with Sri Aurobindo, so it was seriousso dont do it.
But there is a way.
--
Once this cat was stung by a scorpion. A foolhardy youngster, he used to play with scorpions. I had to rescue him one day; I came onto the verandah just when he was playing with a big scorpion. I caught the cat, put him on my shoulder and killed the scorpion. But another time I wasnt there, and he was stung. He came inside, done for. I clearly saw the signs that he had been poisoned by a scorpion. I put him on a table and went to call Sri Aurobindo. Kiki has been stung by a scorpion, I said. (He was dying, almost in a coma.) Sri Aurobindo pulled up a chair, sat down facing the table and began to gaze at Kiki. This lasted about twenty or twenty-five minutes. Then suddenly the cat relaxed completely and fell asleep. When he woke up, he was entirely cured.
Sri Aurobindo didnt touch him, he didnt do anything; he simply gazed at him.
I had another cat I called Big Boy. Oh, how beautiful he was! Enormous! A tail like the train of a gown. He was beautiful! Since there were all kinds of cats prowling around, including a big fierce tomcat who was extremely vicious, I was very afraid for this one when he was little and I got him used to spending his nights inside (which is hard for a cat to do). I forbade him to go out. So he spent his nights inside and when I got up in the morning, he got up too and came and sat down in front of me. Then I would say, All right, Big Boy, you can go, and he would jump out the window and go off but never before. And this is the one who was poisoned.
Because later on he would go roaming about; he had become terribly strong and would prowl around everywhere. At that time I was living in the Library house, and he would go off as far as the Ashram street (the Ashram didnt belong to us yet, the house was owned by all kinds of people), but when I would go out on the terrace across from Champaklals kitchen and call, Big boy! Big Boy! although he couldnt hear it, he could sense it, and he would come back galloping, galloping. He always came back, unfailingly. The day he didnt come back, I got worried; the servant went looking for himand found him moaning, vomiting, poisoned. He brought him to me. Oh, really! it was. He was so nice! He wasnt a thief or anythinghe was a wonderful cat. Someone had laid out poison for god knows what cat, and he ate it. I showed him to Sri Aurobindo and said, He has been killed.
Before that, I lost another one from that kind of typhoid cats get. He was called Browny and he was so beautiful, so nice, such a marvelous cat! Even when utterly sick, he wouldnt make a mess, except in a corner prepared just for that; he would call me to carry him to his box, with such a soft and mournful voice. He was so nice, with something sweeter and more trusting than a child. There is a trust in animals which doesnt exist in humans (even children already have too much of a questioning mind). But with him, there was a kind of worship, an adoration, as soon as I took him in my armsif he could have smiled, he would have. As soon as I held him, he became blissful.
--
Mind you, I would never have considered having any, but two cats were already there when I came to the house. They were not very interesting cats, but they became the parents of the one I just told you about (those boys who were living with Sri Aurobindo had already had some experience; they knew quite a few things about cats), and that was the origin of all the cats I had here. But people (you know how simplistic they always are!) believed I had some special attachment for cats, so then of course everybody started keeping cats! It was no use my telling them, No, its a particular study were making I wanted to see, to learn certain things, and I learned what I had to but now that I have moved to another house, the cat era is over; the old friends are gone, only the younger generation is left. I gave them all away and said) Thats enough. But its hard to make people understandsome people here have 25 cats! Thats unreasonable! Its not the way to deal with cats. You have to look after them as I did, and then it becomes interesting.
There was one I know I SAW it: when he died there was already the embryo of a psychic being, ready for a human incarnation. I made them progress like wildfire.
0 1961-04-15, #Agenda Vol 02, #The Mother, #Integral Yoga
But you know, what seems to have gone is all this illusory enthusiasm we confuse with. Sri Aurobindo speaks of it very often, and each time I read that sentence of his its like an icy shower (Mother laughs). I no longer know the exact wording, but he uses two words: illusory hopes all the human illusory hopes. It goes plunk! Well, all that has entirely gone. When I saw it I deliberately rejected it. Yes, I said to myself, we are always trying to cheer ourselves up with hopes.
(Mother turns towards the tape recorder) Dont keep all that. Its not worth it, dont keep it. Its quite useless. Take it out.
0 1961-04-18, #Agenda Vol 02, #The Mother, #Integral Yoga
I stumbled upon a sentence from Sri Aurobindo yesterday or the day before. From the occult standpoint it has to do with a rather important problem, and I would really like some light on this question: The man who slays is only an occasion, the instrument by which the thing done behind the veil becomes the thing done on this side of it.
It means exactly this (I am going back to the preceding sentence): Who can protect the one whom God has already slain?1 He has already been slain by God. When God has decided that someone is to be slain, nothing can protect him or keep him from being slain. And Sri Aurobindo adds: the man who slays (because it is not God who slays directly, he uses a man), the man who slays is only a circumstance, the instrument through which the thing decided by God behind the veil is accomplished materially here.
These are political texts from the revolutionary period, concerning bomb attacks against the English. And then he says that the man God has protected can never be touched. However hard you try, you will never be able to slay him. But who can protect the man God has already slain? He has already been slain by God. And man is simply the instrument used by God to do here what has been done there (it has ALREADY been done there). Its very simple.
--
In one chapter of The Synthesis of Yoga, Sri Aurobindo says that there is a state of consciousness in which all is from all eternityeverything, without exception, that is to be manifested here.
In detail?
In a certain state of consciousness (I no longer remember what he calls it I think its in the Yoga of Self-Perfection), one is perfectly identified with the Supreme, not in his static but in his dynamic aspect, the state of becoming. In this state, everything is already there from all eternity, even though here it gives us the impression of a becoming. And Sri Aurobindo says that if you are capable of maintaining this state,2 then you know everything: all that has been, all that is and all that will bein an absolutely simultaneous way.
But you must have a firm head on your shoulders! Reading some of these chapters in Self-Perfection, I thought it would be better if it didnt fall into just anyones hands.
--
I have had this experience, and I remember it even went on for several days; I saw all material circumstances as an absolutean absolute that we perceive as an unfolding, but which is an eternally existing absolute. I had this experience, and at the same time I had a very clear perception of what falsehood is the lie; what, from the psychological, the mental point of view, Sri Aurobindo, translating from the Sanskrit, called crookedness.3 We attribute the course of circumstances to our psychological reactionsand indeed, they are used momentarily because everything collaborates either consciously or unconsciously to make things be what they have to be but things could be what they have to be without the intervention of this falsehood. I lived in that consciousness for several days, and it became apparent that this was what separated falsehood from truth. In this state of knowledge-consciousness, the distinction can be made between falsehood and truth; and when seen in that truth-consciousness, material circumstances change character.
Now I no longer have the experience of that state except as a memory, so I cant formulate it accurately. But what was very clear and comes very oftenvery oftenis the perception of a superimposition of falsehood over a real fact. This brings us back to what I was telling you some time ago,4 that everything is very simple in its truth, that human consciousness is what complicates everything. But the former was an even more total experience of it.
--
Let me tell you about a recent occurrence. E. had sent a telegram saying that she had a perforated intestine (but it must have been something else because they operated on her only after several days, and when you are not operated on immediately in such cases, you die). Anyway, it was very serious and she was on the threshold of death that much is certain. She wrote me a letter the day before the operation (what is interesting is that now she doesnt even remember what she wrote). It was a magnificent letter saying that she was conscious of the Divine Presence and of the Divine Plan. Tomorrow they will operate on me, she said. And I am entirely aware that this operation has ALREADY been done, that it is a fact accomplished by the Divine Will; otherwise it could be a fatal ordeal. And she said she was conscious of the supreme Wills action, in a perfect peace. It was a magnificent letter. And the whole thing went off almost miraculously; she recovered in such a miraculous way that the surgeon himself said, I must congratulate you, to which she replied, How surprising! You did the operation! Yes, he said, we did the operation, but it is your body that willed to be healed, and I congratulate you for your bodys willpower. Of course she wrote to me that she knew who had been there to see that all went well. And this feeling of the thing being already accomplished is a beginning of the consciousness Sri Aurobindo speaks of in the Yoga of Self-Perfection, where one is simultaneously both here and there. Because, as Sri Aurobindo says, some people have managed to be entirely there, but what he has called the realization is to be both there and here simultaneously.
Of course, one might wonder what the meaning of everything here is, if it has all been already accomplished above, on an occult plane, and we are merely re-enacting it.
--
And Sri Aurobindo explains this in such a complete, total and compact way, that there is no escape; so this so-called incapacity, this idea of still being incapable of emerging from ones divided state, becomes false.
But you have to have a firm head on your shoulders. You must always be able to refer to THAT (pointing above) and then here, silence (Mother touches her forehead): peace, peace, peace, stop everything, stop everything. Dont try, above all, dont try to understand! Oh, there is nothing more dangerous! We try to understand with an instrument not made for understanding, thats incapable of understanding.
--
Yesterday, this ardor of the Flame was thereburning all to offer all. It was absolutely concrete, an intensity of vibrations; I could see the vibrationsall the movements of obscurity and ignorance were cast into that. And I recall a time when I was translating these hymns to Agni with Sri Aurobindo, and Agni was real for me. Well, yesterday it wasnt that, it wasnt the god Agni, it was a STATE OF BEING. It was a state of the Supreme, and as such, it was intimate, clear, intense, vibrant and living.
(silence)
--
Now I know that its not necessary at allnot at all. Simply the aspiration must be constantly like this (gesture of a rising flame). Aspiration that is, knowing what you want, wanting it. But it cannot be given a definite form; Sri Aurobindo has used certain words, we use other words, others use still other words, and all this means nothing they are simply words. But there is something beyond all words, and that for me, the simplest thing (the simplest to express) is, The Supremes Will.
And its The Supremes Will FOR THE EARTHwhich is quite a special thing. I am in a universal consciousness at the moment and the earth seems to me to be a very tiny thing, like this (Mother sketches a tiny ball in the air) in the process of being transformed. But this is from the standpoint of the Work, its another matter.
But for those who are here, we can say, It is what the Supreme Lord is preparing for the earth. He sent Sri Aurobindo to prepare it; Sri Aurobindo called it the supramental realization, and to facilitate communication we can use the same words. Well, this movement (gesture of a rising flame) towards That must be constantconstant, total. All the rest is none of our business, and the less we meddle with it mentally, the better. But THAT, that Flame, is indispensable. And when it goes out, light it again; when it falters, rekindle itall the time, all the time, ALL THE TIMEwhen sleeping, walking, reading, moving around, speaking all the time.
The rest doesnt matter, one can do anything (it depends on people and their ways of thinking). You can just ask people like X, they will tell you: You can do anything at allit doesnt matter in the least. Only you mustnt feel its you doing it, thats all. You have to feel that Nature does it. But I dont much approve of this system.
0 1961-04-22, #Agenda Vol 02, #The Mother, #Integral Yoga
I had a vision last night which lasted for a long timeit was rather interestingabout your work concerning Sri Aurobindo: the plane where its situated, what place Sri Aurobindo gives it and the HELP he is giving you. It was very, very interesting. I no longer recall all the details, but broad bands of a bluish-white light seemed to be spreading out in special forms (Mother sketches spirals in the air), showing how it would touch the earths mental atmosphere. It was truly interesting.
And Sri Aurobindo spoke of it as my work with you. I told him that I myself was doing nothing! But he told me it was my work with you.
It went on for a long timebetween midnight and 2 a.m.
0 1961-04-25, #Agenda Vol 02, #The Mother, #Integral Yoga
It began with this famous World Union1 and now the Sri Aurobindo Society2 is meddling in it! They have put together a brochure saying, We will facilitate your relations with the Mother!! Luckily, the draft was sent to me. I said, I do not accept this responsibility. I agreed to be President because money is involved and I wanted to be a guarantee that all these people who make propaganda dont put the money into their own pockets for their personal use; so I agreed to be Presidentto guarantee that the money would really go to work for Sri Aurobindo, thats all. But no spiritual responsibility; I have nothing to teach to anyone, thank God!
(Pavitra.) But Mother, A. has also been bitten by the propaganda bug; in the by-laws he sent, he put: The goal of the Centre dEtudes de Sri Aurobindo [ Sri Aurobindo Study Center, in Paris] is to steer people towards Pondicherry and the Mother.
Ooh! OH! How dreadful. How dreadful. He too!
--
After this, I received the draft of the Sri Aurobindo Societys brochure to be distributed among all disciples, all society members, in order to encourage them. Well, that was the last straw! Oh, the most asinine propaganda! And plump in the middle of a bunch of other things (which had nothing to do with me), I come across this: We have the great fortune to have the Mother among us, and we propose to be the intermediary for all who wish to come into direct contact with her! They wanted to print this and distribute it, just like that! So I took my brightest red ink and wrote: I do not accept this responsibility, you cannot make this promise. And that was that. I cut it. And now heres A., doing the same thing!
(silence)
--
(Satprem.) Theres this passage on propaganda by Sri Aurobindo I sent to the World Union people. It should really be published everywhere. Do you remember it? I dont believe in propaganda.3
Look here, theres a muddle in all this. The Sri Aurobindo Society people had ABSOLUTELY nothing to do with the spiritual life when they began; they didnt at all present themselves as a spiritual groupnothing of the kind; they were people of good will who volunteered to collect money to help the Ashram. So I said, Very well, excellent and as long as its like that, Im behind it. Leaflets can be handed outwhatever people like; its enough if their interest is aroused, if they know there is an Ashram and that it needs some help to go on. But thats all. It has nothing to do with yoga or spiritual progress or anything of the kindit was a strictly practical organization. It was not the same thing as World Union. World Union wanted to do a spiritual work on earth and to create human unity. I told them, You are taking something of an inward nature and you want to externalize it, so naturally it immediately goes rotten.(But its almost over now, Ive pulled the rug out from under them.)
Anyway.
(Pavitra.) Yes, but now its resurging in the form of the Sri Aurobindo Society.
Ah, no! Thats not the same thing at all, They have nothing to do with each other. Nothing. They wanted to merge: I refused. I told them, You have nothing to do with each other. You, World Union, are idealists (!) wanting to realize your ideal externally (without any foundation), while they are businessmen, practical people, wanting to bring money to the Ashram, and I fully agree with that, because I need it.
--
Here, this is Grace.5 Here, Balance6 (how lovely!). Here, Light without Obscurity.7 And this is purity: an Integral Conversion8 (in the cup of this flower, Mother has placed two other flowers: Service9 and Sri Aurobindos Compassion10), an integral conversion, with Sri Aurobindo, with his compassionhis compassion which gives us the opportunity to serve him.
Oh, mon petit, we need to say something a bit intelligent, dont you think? Im counting on you.
--
Now and then, I feel like saying outrageous things. I almost said, How well I understand Sri Aurobindowho passed to the other side!
I have no intention of doing so, none at all. Not that Im the least bit interested in all this outer jumble, not for that, but I promised Sri Aurobindo I would try. So.
So, thats that.
--
But the difficulty. You see, so far as Mind is concerned, the whole yoga has been donelike a path blazed through the virgin forest. And since it has been done, its relatively simple: the landmarks are there and one follows them. But here, nothing has been done! One doesnt know which end to take hold ofno one has ever done it! [186] You meet all the same obstacles before which others have simply said, Its impossible. Sri Aurobindo explains that its not impossible, but nothing more. And he himself hadnt done it.
No, for the least little thing, the whole mechanism has to be discovered, and discovered in a realm of the most total ignorance, where, really, unconsciousness is the most unconscious and ignorance the most ignorant.
--
After Mother's departure, this 'Society' would try to appropriate Auroville: 'Auroville is a project of the Sri Aurobindo Society.' (sic)
The following is the exact text referred to, an extract from one of Sri Aurobindo's letters: 'I don't believe in advertisement except for books etc., and in propaganda except for politics and patent medicines. But for serious work it is a poison. It means either a stunt or a boom and stunts and booms exhaust the thing they carry on their crest and leave it lifeless and broken high and dry on the shores of nowhereor it means a movement. A movement in the case of a work like mine means the founding of a school or a sect or some other damned nonsense. It means that hundreds or thousands of useless people join in and corrupt the work or reduce it to a pompous farce from which the Truth that was coming down recedes into secrecy and silence. It is what has happened to the "religions" and is the reason of their failure....'
2.10.1934
0 1961-04-29, #Agenda Vol 02, #The Mother, #Integral Yoga
(Some fragments of this conversation were originally published in Mother's 'Commentaries on the Aphorisms' of Sri Aurobindo. Considering it too personal, Mother had not wanted the unabridged text to appear even in her Agenda. However, we felt it should be kept. This conversation's starting point was the following aphorism:)
59One of the greatest comforts of religion is that you can get hold of God sometimes and give him a satisfactory beating. People mock at the folly of savages who beat their gods when their prayers are not answered; but it is the mockers who are the fools and the savages.
Poor T.! She asked me, What does it mean (laughing) to give God a satisfactory beating? How is this possible? I still havent answered. And then she added another question: Many people say that Sri Aurobindos teachings are a new religion. Would you call it a religion? You understand, I began to fume!
I wrote (Mother reads her answer):
Those who say that are simpletons and dont even know what theyre talking about! It is enough to read everything Sri Aurobindo has written to know that it is IMPOSSIBLE (underlined) to found a religion upon his writings, since for each problem, for each question, he presents all aspects and, while demonstrating the truth contained in each approach, he explains that to attain the Truth a synthesis must be effected, overpassing all mental notions and emerging in a transcendence beyond thought.
Your second question, therefore, makes no sense! Furthermore, if you had read what appeared in the last Bulletin,1 you could never have asked it.
Let me repeat that when we speak of Sri Aurobindo, it is not a question of teaching nor even of revelation, but of an Action from the Supreme; upon this, no religion whatsoever can be founded.
This is the first blast.
--
Men are such fools (laughing: it doesnt get any better!) that they can change anything at all into a religion, so great is their need for a fixed framework for their narrow thought and limited action. They dont feel secure unless they can affirm: This is true and that is not but such an affirmation becomes impossible for anyone who has read and understood what Sri Aurobindo has written. Religion and yoga are not situated on the same plane of the being, and the spiritual life can exist in its purity only if it is free from all mental dogma.
People must really be made to understand this.
--
What did Sri Aurobindo mean?
Do you have the English text? We may have somewhat popularized it?
--
Oh, Ive had some very interesting revelations on this point, on the way people think and feel about it. I remember someone once made a little statue of Sri Aurobindo; he gave it a potbelly and anyway, to me it was ridiculous. So I said, How could you make such a thing?! He explained that even if its a caricature for the ordinary eye, since its an image of the one you consider God, or a god, or an Avatar, since its the image of the one you worship, even if only a guru, it contains the spirit and the force of his presence, and this is what you worship, even in a crude form, even if the form is a caricature to the physical eye.
Someone made a large painting of Sri Aurobindo and myself, and they brought it here to show me. I said, Oh, its dreadful! It was to the physical eye it was really dreadful. Its dreadful, I said, we cant keep it. Then immediately someone asked me for it, saying, Im going to put it up in my house and do my puja before it. Ah! I couldnt help saying, But how could you put up a thing like that! (It wasnt so much ugly as frightfully banal.) How can you do puja before something so commonplace and empty! This person replied, Oh, to me its not empty! It contains all the presence and all the force, and I shall worship it as that: the Presence and the Force.
All this is based on the old idea that whatever the imagewhich we disdainfully call an idolwhatever the external form of the deity may be, the presence of the thing represented is always there. And there is always someonewhe ther priest or initiate, sadhu or sannyasisomeone who has the power and (usually this is the priests work) who draws the Force and the Presence down into it. And its true, its quite real the Force and the Presence are THERE; and this (not the form in wood or stone or metal) is what is worshipped: this Presence.
--
Bulletin of April 1961: 'What Sri Aurobindo represents in the world's history is not a teaching, not even a revelation; it is a decisive action direct from the Supreme.'
Ganesh (or Ganapati): The first son of the Supreme Mother, represented with an elephant trunk and an ample belly. Ganesh is the god who presides over material realizations (over money in particular). He is also known as the scribe of divine knowledge.
0 1961-05-02, #Agenda Vol 02, #The Mother, #Integral Yoga
When Sri Aurobindo was here, the work was done in another way; there was such an impression of hovering above difficulties, of acting on them from above. It was so strong that even rebellious elements, even things which were not going well, even they were dominated from above and they could not manifest they stayed like that. And as they could not manifest, they faded quietly away.
I have seen people (people from outside) who were enemiesall their enmity was pacified, pacified, pacified. They were unable to do any harm, even when they wanted to. Everything was made innocuous in that way. And it was the same thing here in the Ashram; as always, people had wrong movements and wrong thoughts, but all this, too, was dominatedit was pacified, pacified.
0 1961-05-19, #Agenda Vol 02, #The Mother, #Integral Yoga
(During the work, the difficulty of competently translating Sri Aurobindo comes up.)
Something is inevitably lost in translating; we translate, we lose something.
--
Every word, mon petit! Every word and the POSITION of the word in the sentenceeven the position of an adverb has a fundamental importance for the meaning. All the finesse, all the profound wisdom evaporates in translation, and finally we express only platitudes by comparisonplatitudes. They are not platitudes compared to ordinary intellect, but they are platitudes compared to the kind of keen PRECISION with which Sri Aurobindo discerns things.
And the trouble is that if one translates literally, into poor French, it doesnt yield the deeper sense either, because that also considerably demolishes the meaning.
--
Personally, I dont see at all how to write this book on Sri Aurobindo. The further I go, the more it seems to me.
That is another matter. After all, you are writing it for people who know nothing.
--
And despite everything, our translations of Sri Aurobindo are superior to those published in France; because those translations you know.
Its an absolute betrayal.
--
Not very long ago I met someone from France who told me, Personally, you understand, I had no wish at all to read Sri Aurobindo Sri Aurobindo translated by H.: no, thank you. And then he read some things translated here. Ah, he said, that makes a difference!
But still, I am not satisfied.
--
There are successive curves, each second of which would have to be noted down; and in the course of one of these curves, something is suddenly found. For example, at the beginning of The Yoga of Self-Perfection, Sri Aurobindo reviews other yogas, beginning with Hatha Yoga. I had just translated this when I remembered Sri Aurobindo saying that Hatha Yoga was very effective but that it amounted to spending your whole life training your body, which is an enormous time and effort spent on something not essentially very interesting. Then I looked at it and said to myself, But after all, (I was looking at life as it is, as people ordinarily live it) one spends at least 90% of ones life merely to PRESERVE ones body, to keep it going! All this attention and concentration on an instrument which is put to hardly any use. Anyway, I was looking at it with that attitude, when suddenly all the cells of my body responded, in such a spontaneous and WARM way. How to say it? Something so so moving. They told me, But its the Lord who is looking after Himself in us! Each one was saying: But its the Lord who is looking after Himself in us!
It was truly lovely. Then I gave my reason a good poke: How stupid can you be! You always forget the essential.
0 1961-06-02, #Agenda Vol 02, #The Mother, #Integral Yoga
With the exception of the second asterisked passage, which was not included in his English version of selected Prayers and Meditations, the following translations are Sri Aurobindo's.
'Homage' is used in the original text.
0 1961-06-06, #Agenda Vol 02, #The Mother, #Integral Yoga
No. I had finished reading the Veda and wanted to take up The Life Divine, but as I had never read On Himself,1 I chose it instead. I read the first chapter dealing with his life in England and to me it all seemed. Oh, why speak of all these things in connection with Sri Aurobindo? Why? I know quite well that he himself has repliedor rather rectified inexact things people had said about him but it made such a painful impression on me! Such a painful impression.
Something must definitely be done which is free of that whole useless jumble about who his father was and so forthpah! I dont like that sort of thing.
Yes, its a grab-bag of odds and endsvery important letters are mixed in with all sorts of pointlessness. Take the ICS. examination, for instance they seem to be pleading Sri Aurobindos case! Its ridiculous.2
Yes, I wasnt looking after anything when that was published [in 1953]. It has given me something like a malaise.
--
You see, all the things that have been told, even all the things Sri Aurobindo has said (he has said the most in Savitri), all that is necessarily (what can it be called?) mental, the super-intellectual spiritualized mind. But it is not THAT! Its a form, its an image, its not the concrete fact.
(silence)
--
Sri Aurobindo's letters on his life, his experience and his yoga.
Sri Aurobindo was not admitted to the Indian Civil Service because he refused to appear at the riding test which terminated the examination.
Mother is alluding to two extracts from Questions and Answers (dated June 19 and July 17, 1957) which she has just reviewed for inclusion in the Bulletin. In them she speaks of the causes of illness and of using the conscious will for physical development.
0 1961-06-17, #Agenda Vol 02, #The Mother, #Integral Yoga
Oh, it depends entirely upon the plane in which you find yourself! No, five different people will see five different things. Only when one is in marvelous accord, in an identical vibration, as happened to me with Sri Aurobindo. But that never took the form of little stories!
Whenever there was a special force descending, or an opening, or a supramental manifestation, we would know it at the same time, in the same manner. And we didnt even need to talk about it; we would sometimes exchange a word or two concerning the consequences, the practical effects on the work, but thats all. I never had this with anyone except Sri Aurobindo.
There have been times when I did things for people and they sensed exactly what I had done. It has happened. It is rather rare, but still it has happened.
But I see more and more that the realm where my experience is situated is. Well, it only worked with Sri Aurobindo!
***
0 1961-06-20, #Agenda Vol 02, #The Mother, #Integral Yoga
Yesterday, when I was in that immobility, suddenly I felt something obliging me to turn my head. I didnt turn my head, but the consciousness turned (gesture to the left), and then I saw myself standing there in the corridor (that kind of corridor separating the hall and Sri Aurobindos room) in my usual outdoor dress [Indian shirt and light trousers]. I was standing up very straight and holding a globe of light above my head and such a light! It was shining brighter than those strong electric bulbsdazzling. My own clothing seemed to be made of golden-pink light. I was standing very straight and carrying this globe (gesture above the head). When I saw that I said to myself, Now why on earth is he making me see this? And that was all. Nothing else happened except that. But near me there was a figure I didnt know, and it reminded me of Xs great guru,1 whom I had already seen once. There he was by my side, a tall figure, and he seemed to be the one who had tugged at me to make me see that vision.
It was a large globe. Although no distinct rays could be seen, it appeared to be projecting innumerable rays like flashes of lightning. It was sparkling all over.
--
Sri Aurobindo was completely against it. Somewhere he makes fun of a man who said he was the Supreme and that whatever he did, it wasnt he himself doing itand then he was angry when his meal was late! But of course it wasnt him: the stomach-nature was angry!2
Its one of the most ironic things Sri Aurobindo has written.
Ive known that and have always taken great care to avoid it, for it opens the door to all deformations. Lele3 was like thatLele did the same thing: he behaved like a lout; he said it wasnt himself, it was Naturehe had nothing to do with it. This is all very well, but still theres a sort of affinity between your physical comportment and what you are inside, isnt there?!
Sri Aurobindo didnt accept this tradition at all.
For instance, X is completely caught up in all his family affairs; he said to Amrita, In August the girls will go back home to their husbands, the boy will be at college, and Ill be able to live tranquilly. But there will be something else! There is always something else, naturally!
--
And to a certain extent it has a healing power (to a certain extent). But its not that supramental thing Sri Aurobindo had: he would pass his hand like this (gesture), and the disorder would be gone completely!
I have never seen anyone but Sri Aurobindo do that.
X's deceased guru. See Agenda I, October 4, 1958, pp. 200-201
--
The tantric guru Sri Aurobindo met in 1907 and from whom he received mental silence.
***
0 1961-06-24, #Agenda Vol 02, #The Mother, #Integral Yoga
Not long ago M.s sister died (psychologically, she was in a terrible stateshe had no faith). Well, on that day,5 just when I came to know that she was passing away, I remember being upstairs in the bathroom communicating with Sri Aurobindo, having a sort of conversation with him (it happens very often), and I asked him, What happens to such people when they die here at the Ashram? Look, he replied, and I saw her passing away; and on her forehead, I saw Sri Aurobindos symbol in a SOLID golden light (not very luminous, but very concrete). There it was. And with the presence of this sign the psychological state no longer matterednothing touched her. And she departed tranquilly, tranquilly. Then Sri Aurobindo told me, All who have lived at the Ashram and who die there have automatically the same protection, whatever their inner state.
I cant say I was surprised, but I admired the mighty power by which the simple fact of having been here and died here was sufficient to help you to the utmost in that transition.
But there are all sorts of cases. Take N.D., for example, a man who lived his whole life with the idea of serving Sri Aurobindohe died clasping my photo to his breast. This was a consecrated man, very conscious, with an unfailing dedication, and all the parts of his being well organized around the psychic.6 The day he was going to leave his body little M. was meditating next to the Samadhi when suddenly she had a vision: she saw all the flowers of the tree next to the Samadhi (those yellow flowers I have called Service) gathering themselves together to form a big bouquet, and rising, rising straight up. And in her vision these flowers were linked with the image of N.D. She ran quickly to their house andhe was dead.
I only knew about this vision later, but on my side, when he left, I saw his whole being gathered together, well united, thoroughly homogenous, in a great aspiration, and rising, rising without dispersing, without deviating, straight up to the frontier of what Sri Aurobindo has called the higher hemisphere, there where Sri Aurobindo in his supramental action presides over earth. And he melted into that light.
Some time before his heart attack he said to his children: the gown is old, it must be thrown away.
--
Have I told you about the experience I had the day I suddenly found myself in Sri Aurobindos home in the subtle physical?7Well, its as if I took a step and entered a far more concrete world than the physicalmore concrete because things contain more truth. I spent a good while there with Sri Aurobindo and then, when it was over, I took another step and I found myself back here slightly dumbfounded. It took me quite some time to regain my bearings here, because it was this world that seemed unreal to me, not the other.
But its simply thatyou take a step, and you enter another room. And when you live in your soul there is a continuity, because the soul remembers, it keeps the whole memory; it remembers all occurrences, even outer occurrences, all the outer movements it has been associated with. So its a continuous, uninterrupted movement, here and there, from one room to another, from one house to another, from one life to another.
--
In Sri Aurobindo's and Mother's terminology, 'psychic' or 'psychic being' means the soul or the portion of the Supreme in man which evolves from life to life until it becomes a fully self-conscious being. The soul is a capacity or grace particular to human beings on earth.
Experience of July 24, 1959.
0 1961-06-27, #Agenda Vol 02, #The Mother, #Integral Yoga
I am going to study what Sri Aurobindo says when I come to it in The Yoga of Self-Perfection. He says there comes a time when the senses changeits not that you employ the senses proper to another plane (we have always known we had senses on all the different planes); its quite different from that: the senses THEMSELVES change. He foretells this changehe says it will occur. And I believe it begins in the way I am experiencing it now.
The CONTENT is different, mon petit. I see I see, but. The state of consciousness of the person Im looking at, for instance, changes his physical appearance for my PHYSICAL eyes. And this has nothing to do with the banalities of ordinary psychology, where your physiognomy is said to be changed by the feelings you experience. The CONTENT of what I see is different. And then the eyes of the person I am looking at are not the sameit is rather. I couldnt sketch it, but perhaps if I made a painting it would give some idea (I would need to use a somewhat blurred technique, not too precise). The eyes are not quite the same, and the rest of the face too, even the color and the shape thats what sometimes makes me hesitate. I see people (I see my people every morning) and I recognize them, and yet they are different, they are not the same every day (some are always, always the same, like a rock, but others are not). And I even I hesitate sometimes: Is it really he? But he is very. It is indeed he, but I dont quite know him. This generally coincides with changes in the persons consciousness.
0 1961-07-04, #Agenda Vol 02, #The Mother, #Integral Yoga
(Mother remarks in passing that the inspiration coming to her from Sri Aurobindo when she writes is sometimes in French and sometimes in English, and adds:)
Sri Aurobindo told me he had been French in a previous life and that French flowed back to him like a spontaneous memoryhe understood all the subtleties of French.
How is your work going?
--
You know, Savitri is an exact descriptionnot literature, not poetry (although the form is very poetical)an exact description, step by step, paragraph by paragraph, page by page; as I read, I relived it all. Besides, many of my own experiences that I recounted to Sri Aurobindo seem to have been incorporated into Savitri. He has included many of themNolini says so; he was familiar with the first version Sri Aurobindo wrote long ago, and he said that an enormous number of experiences were added when it was taken up again. This explained to me why suddenly, as I read it, I live the experienceline by line, page by page. The realism of it is astounding.
As for me, Im now on the second part of On Himself ; I am beginning to enjoy myself.
--
Last night or the night before you were associated with an experience. Following my reading [On Himself] I had a sense of how very small we are and of how to expand. You were associated, very intimately associated with this expansion. Sri Aurobindo was there (you know he has adopted you as his biographer; I have told you this and I repeat it because I have evidence of it all the time), and he was giving a kind of practical demonstrationnot intellectual, practicalof how to expand not only the consciousness but the whole being, down to its most material parts. You were there, associated with this, and he was showing you as well as me what had to be done. (Mother makes a gesture of breaking through limits.)
This made me very glad.
0 1961-07-07, #Agenda Vol 02, #The Mother, #Integral Yoga
Ah! I have seen T., who told me she was finding it too difficult to ask questions [on Sri Aurobindos Aphorisms] because it always seemed to be the same thing! So now she has nothing to ask. We have decided she wont ask any more questions, unless, by chance, something suddenly arouses a question in her. Otherwise, no more questions (Mother breathes a sigh of relief).
63God is great, says the Mahomedan. Yes, He is so great that He can afford to be weak, whenever that too is necessary.
--
Sri Aurobindo also had to struggle against this because he too received a Christian education. And these Aphorisms are the result the floweringof the necessity to struggle against the subconscious formation which has produced such questions (Mother takes on a scandalized tone): How can God be weak? How can God be foolish? How. But there is nothing but God! He alone exists, there is nothing outside of Him. And whatever seems repugnant to us is something He no longer wishes to existHe is preparing the world so that this no longer manifests, so that the manifestation can pass beyond this state to something else. So of course we violently reject everything in us that is destined to leave the active manifestation. There is a movement of rejection.
Yet it is He. There is nothing other than He! This should be repeated from morning to night, from night to morning, because we forget it every minute.
--
But all languageall language!is a language of Ignorance. All means of expression, all that is said and all the ways of saying it, are bound to partake of that ignorance. And thats why its so difficult to express something concretely true; to do so would require extremely lengthy explanations, themselves, of course, fully erroneous. Sri Aurobindos sentences are sometimes very long for precisely this reasonhe is trying to get away from this ignorant language.
Our whole way of thinking is wrong!
0 1961-07-15, #Agenda Vol 02, #The Mother, #Integral Yoga
And it has become acute since.1 No, I dont read these days, because Ive had a hemorrhage in this eye. There have been too many letters, and its difficult for me to decipher handwriting the result is this hemorrhage. So I have gone on strike. All right, I said, I wont read any letters for a week. People can write as much as they please, its all the same to me Im not reading any more. But just before stopping (I stopped reading for only three days), I read a passage where Sri Aurobindo speaks of his own experience and his own work and explains in full what he means by the supramental transformation. This passage confirmed and made me understand many experiences I had after that experience of the bodys ascent [January 24, 1961] (the ascent of the body-consciousness, followed by the descent of the supramental force into the body); immediately afterwards, everything (how to put it?) outwardly, according to ordinary consciousness, I fell ill; but its stupid to speak this way I did not fall ill! All possible difficulties in the bodys subconscient rose up en masseit had to happen, and it surely happened to Sri Aurobindo, too. How well I understood! How well, indeed. And its no joke, you know! I had wondered why these difficulties had hounded him so ferociouslynow I understand, because I am being attacked in the same relentless fashion.
Actually, it springs from everything in material consciousness that can still be touched by the adverse forces; that is, not exactly the body-consciousness itself but, one could say, material substance as it has been organized by the mind the initial mentalization of matter, the first stirrings of mind in life making the passage from animal to human. (The same complications would probably exist in animals, but as there is no question of trying to supramentalize animals, all goes well for them.) Well, something in there protests, and naturally this protest creates disorder. These past few days I have been seeing. No one has ever followed this path! Sri Aurobindo was the first, and he left without telling us what he was doing. I am literally hewing a path through a virgin forestits worse than a virgin forest.
For the past two days there has been the feeling of not knowing anythingNOTHING at all. I have had this feeling for a very long time, but now it has become extremely acute, as it always does at times of crisis, at times when things are on the verge of changingor of getting clarified, or of exploding, or. From the purely material standpointchemically, biologically, medically, therapeutically speaking I dont believe many people do know (there may be some). But it doesnt seem very clear to mein any case, I dont know. Yogically (I dont mean spiritually: that was the first stage of my sadhana), its very easy to be a saint! Oh, even to be a sage is very easy. I feel I was born with itits spontaneous and natural for me, and so simple! You know all that has to be done, and doing it is as easy as knowing it. Its nothing. But this transformation of Matter! What has to be done? How is it to be done? What is the path?
--
And then of course its accompanied by all the usual suggestions (but thats nothing, it comes from a domain which is easily controlled). Suggestions of this type: Well, but Sri Aurobindo himself didnt do it! (I know why he didnt. but people in general dont know.) And every adverse vibration naturally takes advantage of this: How do you expect to succeed where he didnt! But my answer is always the same: When the Lord says its all over with, I will know its all over with; that will be the end of it, and so what! This stops them short.
But it doesnt keep them from starting up again! They did so particularly after I read the passage where Sri Aurobindo affirms, THIS time I have come for THATand I shall do it. The day when I read this I turned towards him, not actually putting the question to him but simply turning towards him, and he told me, Read the book through to the end. And I know, I know its truewhen I have read the book through to the end I will understand what he has done and I will even have the power to reply to all these suggestions. But meanwhile, everything that wants to keep me from doing it, all this obscure and subconscious ill will, tries its best to keep me from reading, including giving me this eye hemorrhage.
Well, since I believerightly or wrongly, I dont know that the doctor has more experience than I, that from the therapeutic and biological standpoint he knows a bit more, I showed him the eye and asked, Can I read? Better not read until its finished, he replied, and told me to wash my eyes with glucose. (Its a useful piece of information for those with tired eyes: mix the glucoseliquid glucose, the kind that comes in ampoules for injectionwith something like the blue water we make here, half and half. Open the ample, put a third of it in the eye-cup, then add the blue water.) I have already tried it once and found that it gives a great deal of strength to the eyes. Tomorrow Im going to start doing it regularly. There you are.
What made Sri Aurobindo stop?
He hasnt stopped.
--
Well, in that respect, it is absolutely undeniable that my body has an infinitely greater capacity than Sri Aurobindos had.
That was the basic problembecause the identification of the two [ Sri Aurobindo and Mother] was almost childs play, it was nothing: for me to merge into him or him to merge into me was no problem, it wasnt difficult. We had some conversations on precisely this subject, because we saw that (there were many other things, too, but this isnt the time to speak of them) the prevailing conditions were such that I told him I would leave this body and melt into him with no regret or difficulty; I told him this in words, not just in thought. And he also replied to me in words: Your body is indispensable for the Work. Without your body the Work cannot be done. After that, I said no more. It was no longer my concern, and that was the end of it.
--
In the final analysis, everything obviously depends upon the Supremes Will because, if one looks deeply enough into the question, even physical laws and resistances are nothing for Him. But this kind of direct intervention takes place only at the extreme limit; if His Will is to be expressed in opposition, as it were, to the whole set of laws governing the Manifestationwell, that only comes at the very last second. Sri Aurobindo has expressed this so well in Savitri, so well! At least three times in the book he has expressed this Will that abolishes all established laws, all of them, and all the consequences of these laws, the whole formidable colossus of the Manifestation, so that in the face of it all, That can express itself and this takes place at the very last second, so to speak, at the extreme limit of possibility.
I must say that there was a time when, as Sri Aurobindo had entrusted his work to me, there was a kind of tension to do it (it cant be called an anxiety); a tension in the will. This too has now ended (Mother stretches her arms into the Infinite). Its finished. But there MAY still be something tense lurking somewhere in the subconscient or the inconscient I dont know, its possible. Why? I dont know. I mean I have never been told, at any time, neither through Sri Aurobindo nor directly, whether or not I would go right to the end. I have never been told the contrary, either. I have been told nothing at all. And if at times I turn towards Thatnot to question, but simply to know the answer is always the same: Carry on, its not your problem; dont worry about it. So now I have learned not to worry about it; I am consciously not worried about it.
(silence)
--
Some months ago, when this body had once again become a battlefield and was confronting all the obstacles, when it was suspended, asking itself whether it wasnt wondering intellectually, but asking for a kind of perception, wanting to touch something: it wondered which direction it was taking, which way things were going to tilt. And suddenly, in all the cells, there was this feeling (and I know where it came from): If we are dissolved out of this amalgam, if this assemblage is dissolved and can no longer go on, then we shall all go straight, straight as an arrow and it was like a marvelous flamestraight to rejoin Sri Aurobindo in his supramental world, which is right here at our door. And there was such joy! Such enthusiasm, such joy flooded all the cells! They didnt care at all whether or not they would be dissociated. Oh, they felt, so what!
This was truly a decisive stage in the work of illuminating the body.
All the cells felt far more powerful than that stupid force trying to dissolve them; what is called death, left them entirely indifferent: What do we care? We shall go THERE and consciously participate in Sri Aurobindos work, in the transformation of the world, one way or the otherhere, there, like this, like thatwhat does it matter!
This came more than a year ago, I think. It has never left. Never. All anxiety and all conscious tension have gone.
--
Well, what Sri Aurobindo did by leaving his body is somewhat equivalent, although far more total and complete and absolutebecause he had that experience, he had that, he had it; I saw him, I saw him supramental on his bed, sitting on his bed.
(silence)
--
Since Mother began reading Sri Aurobindo's letters in On Himself, which seemed to put her into contact with all the difficulties of the Work.
Experience of November 8, 1957. Mother has commented on this experience in 'Questions and Answers' of January 1, 1958. See Agenda I, p. 131.
0 1961-07-18, #Agenda Vol 02, #The Mother, #Integral Yoga
Sri Aurobindo always said that cruelty was one of the things most repugnant to him, but he explained it as the deformation of an intensity. We could almost call it the deformation of an intensity of love something not satisfied with half-measures, something driven to extremes (which is legitimate)its the deformation of the need for extremely strong sensations.
I have always known that cruelty, like sadism, is the need to cut through a thick layer of totally insensitive tamas1 by means of extremely violent sensationan extreme is needed if anything is to be felt through that tamas. I was always told, for example (in Japan it was strongly emphasized to me), that the people of the Far East are very tamasic physically. The Chinese in particular are said to be the remnants of a race that inhabited the moon before it froze over and forced them to seek refuge on earth (this is supposed to account for their round faces and the shape of their eyes!). Anyway (laughing), its a story people tell! But theyre extremely tamasic; their physical sensibility is almost nilappalling things are required to make them feel anything! And since they naturally presume that what applies to them applies to everyone, they are capable of appalling cruelty. Not all of them, of course! But this is their reputation. Have you read Mirbeaus book? (I believe thats his name.) I read it sixty years ago something on Chinese torture.
--
So, of course, I fully agree with Sri Aurobindo when he says theres no such thing as sin thats understood, but.
Certain things can be called sin, if you like, such as cruelty. Well, the only explanation I see for such things is the deformation of the need or taste for extremely strong sensations. I have noticed that cruel people experience an Ananda in their cruelty they find an intense joy in it. It is thereby legitimized. Only its in such a deformed state that its repugnant.
--
This is quite interesting to me because Sri Aurobindo says the same thing: that nothing is bad, simply things are not in their placetheir place not only in space but in time, their place in the universe, beginning with the planets and stars, each thing exactly in its place. Then when each thing, from the most colossal to the most microscopic, is exactly in place, the whole Will PROGRESSIVELY express the Supreme, without having to be withdrawn and emanated anew. On this also, Sri Aurobindo based the fact that this present creation, this present universe, will be able to manifest the perfection of a divine worldwhat Sri Aurobindo calls the Supermind.
Equilibrium is the essential law of this creationit is what permits perfection to be realized in the manifestation.
--
Will it dislodge anything? If we accept Sri Aurobindos idea, it will put each thing in its place, thats all.
One thing must inevitably cease: the Deformation, the veil of falsehood covering Truth, because all we see existing here is due to that. If the veil is removed, things will necessarily be completely different, completely: they will be as we experience them when we emerge individually from that deformed consciousness. When one comes out of that consciousness and enters the Truth-Consciousness, one is incredulous that such things as suffering, misery and death can exist; its amazing, in the sense that (when one is truly on the other side) one doesnt understand how all this can be happening. And, although this state of consciousness is habitually associated with the experience of the unreality of the world as we know it, Sri Aurobindo tells us that this perception of the worlds unreality need not exist for the supramental consciousness: only Falsehood is unreal , not the world. And this is most interesting the world has its own reality, independent of Falsehood.
I suppose this will be the first effect of the Supermindperhaps even its first effect in the individual, because it will begin in individuals first.
--
Sri Aurobindo wrote that he was very lazy that consoled me! We are very lazy. We would like (laughing) to settle back and blissfully enjoy the fruit of our labors!
So there, mon petit; its time to go.
0 1961-07-26, #Agenda Vol 02, #The Mother, #Integral Yoga
(Satprem reads several passages from the July 15th conversation where Mother says that Sri Aurobindo left before saying what he had been doing, and that it was a path through a virgin forest: 'Eyes blindfolded, knowing nothing, one plods on....')
Its still true.
0 1961-07-28, #Agenda Vol 02, #The Mother, #Integral Yoga
Here is something important. Sri Aurobindo says that everything is involved down here the mind, the vital, the supermind and that what is involved evolves. But if everything is involved, including the supermind, what is the need for a descent? Cant things evolve by themselves?
Ah! He has explained this somewhere.
--
There are two lines in the ancient traditions, two ways of explaining this. One says it is by the descent of what already exists in all its perfection that what is involved can be awakened to consciousness and evolution. Its like the old story: when what Sri Aurobindo calls the universal Mother or the Shakti (or Sachchidananda1) realized what had happened in Matter (that is, in what had created Matter) and that this involution had led to a state of Inconscience, total unconsciousness, the ancient lore says that at once the divine Love descended straight from the Lord into Matter and began to awaken what was involved there.
Other traditions speak of the Consciousness, the divine Consciousness, instead of Love. One even finds accounts full of imagery depicting a Being of prismatic light lying in deep sleep in the cave of the Inconscient; and this Descent awakens him to an activity which is still (how to put it?) inner, an immobile activity, an activity by radiation. Countless rays issue from his body and spread throughout the Inconscient, and little by little they awaken in each thing, in each atom, as it were, the aspiration to Consciousness and the beginning of evolution.
--
There is always what could almost be called a popular way of presenting things. Take the whole Story of the Creation, of how things have come about: it can be told as an unfolding story (this is what Theon did in a book he called The Traditionhe told the whole story in the Biblical manner, with psychological knowledge hidden in symbols and forms). There is a psychological manner of telling things and a metaphysical manner. The metaphysical, for me, is almost incomprehensible; its uninteresting (or interesting only to minds that are made that way). An almost childish, illustrative way of telling things seems more evocative to me than any metaphysical theory (but this is a personal opinion and of no great moment!). The psychological approach is more dynamic for transformation, and Sri Aurobindo usually adopted it. He doesnt tell us stories (I was the one who told him stories! Images are very evocative for me). But if one combines the two approaches. Actually, to be philosophical, one would have to combine the three. But I have always found the metaphysical approach ineffective; it doesnt lead to realization but only gives people the IDEA that they know, when they really know nothing at all. From the standpoint of push, of a dynamic urge towards transformation, the psychological approach is obviously the most powerful. But the other [the symbolic approach] is lovelier!
In The Hour of God, theres a whole diagram of the Manifestation made by Sri Aurobindo3: first comes this, then comes that, then comes the other, and so fortha whole sequence. They published this in the book in all seriousness, but I must say that Sri Aurobindo did it for fun (I saw him do it). Someone had spoken to him about different religions, different philosophical methods Theosophy, Madame Blavatski, all those people (there was Theon, too). Well, each one had made his diagram. So Sri Aurobindo said, I can make a diagram, too, and mine will be much more complete! When he finished it, he laughed and said, But its only a diagram, its just for fun. They published it very solemnly, as if he had made a very serious proclamation. Oh, its a very complicated diagram!
But the trouble is that people will say: whats the need for a descent if all is involved and then evolves? Why a descent? Why should there be an intervention from a higher plane?
--
The way Theon told it, there was first the universal Mother (he didnt call her the universal Mother, but Sri Aurobindo used that name), the universal Mother in charge of creation. For creating she made four emanations: Consciousness or Light; Life; Love or Beatitude and (Mother tries in vain to remember the fourth) I must have cerebral anemia today! In India they speak only of three: Sat-Chit-Ananda (Sat is Existence, expressed by Life; Chit is Consciousness, expressed by Power; Ananda is Bliss, synonymous with Love). But according to Theon, there were four (I knew them by heart). Well, these emanations (Theon narrated it in such a way that someone not a philosopher, someone with a childlike mind, could understand), these emanations, conscious of their own power, separated themselves from their Origin; that is, instead of being entirely surrendered to the supreme Will and expressing only. Ah, the fourth emanation is Truth! Instead of carrying out only the supreme Will, they seem to have acquired a sense of personal power. (They were personalities of sorts, universal personalities, each representing a mode of being.) Instead of remaining connected, they cut the linkeach acted on his own, to put it simply. Then, naturally, Light became darkness, Life became death, Bliss became suffering and Truth became falsehood. And these are the four great Asuras: the Asura of Inconscience, the Asura of Falsehood, the Asura of Suffering and the Asura of Death.
Once this had occurred, the divine Consciousness turned towards the Supreme and said (Mother laughs): Well, heres what has happened. Whats to be done? Then from the Divine came an emanation of Love (in the first emanation it wasnt Love, it was Ananda, Bliss, the Delight of being which became Suffering), and from the Supreme came Love; and Love descended into this domain of Inconscience, the result of the creation of the first emanation, Consciousness Consciousness and Light had become Inconscience and Darkness. Love descended straight from the Supreme into this Inconscience; the Supreme, that is, created a new emanation, which didnt pass through the intermediate worlds (because, according to the story, the universal Mother first created all the gods who, when they descended, remained in contact with the Supreme and created all the intermediate worlds to counterbalance this fallits the old story of the Fall, this fall into the Inconscient. But that wasnt enough). Simultaneously with the creation of the gods, then, came this direct Descent of Love into Matter, without passing through all the intermediate worlds. Thats the story of the first Descent. But youre speaking of the descent heralded by Sri Aurobindo, the Supramental Descent, arent you?
Not only that. For example, Sri Aurobindo says that when Life appeared there was a pressure from below, from evolution, to make Life emerge from Matter, and simultaneously a descent of Life from its own plane. Then, when Mind emerged out of Life, the same thing from above happened again. Why this intervention from above each time? Why dont things emerge normally, one after another, without needing a descent?
You may as well ask why everything has gone wrong!
--
Take the experience of Mind, for example: Mind, in the evolution of Nature, gradually emerging from its involution; well and this is a very concrete experience these initial mentalized forms, if we can call them that, were necessarily incomplete and imperfect, because Natures evolution is slow and hesitant and complicated. Thus these forms inevitably had an aspiration towards a sort of perfection and a truly perfect mental state, and this aspiration brought the descent of already fully conscious beings from the mental world who united with terrestrial formsthis is a very, very concrete experience. What emerges from the Inconscient in this way is an almost impersonal possibility (yes, an impersonal possibility, and perhaps not altogether universal, since its connected with the history of the earth); but anyway its a general possibility, not personal. And the Response from above is what makes it concrete, so to speak, bringing in a sort of perfection of the state and an individual mastery of the new creation. These beings in corresponding worlds (like the gods of the overmind,4 or the beings of higher regions) came upon earth as soon as the corresponding element began to evolve out of its involution. This accelerates the action, first of all, but also makes it more perfectmore perfect, more powerful, more conscious. It gives a sort of sanction to the realization. Sri Aurobindo writes of this in SavitriSavitri lives always on earth, with the soul of the earth, to make the whole earth progress as quickly as possible. Well, when the time comes and things on earth are ready, then the divine Mother incarnates with her full powerwhen things are ready. Then will come the perfection of the realization. A splendor of creation exceeding all logic! It brings in a fullness and a power completely beyond the petty shallow logic of human mentality.
People cant understand! To put oneself at the level of the general public may be all very well5 (personally I have never found it so, although its probably inevitable), but to hope that they will ever understand the splendor of the Thing. They have to live it first!
--
In Sri Aurobindo's terminology, the 'Overmind' represents the highest level of the mind, the world of the gods and origin of all the revelations and highest artistic creations the world that has ruled mental man till now. in his gradations of the worlds, Sri Aurobindo speaks of two hemispheres, the upper hemisphere and the lower. The Overmind is the line between these two hemispheres, 'This line is the intermediary overmind which, though luminous itself, keeps from us the full indivisible supramental Light, but in receiving it divides, distributes, breaks up into separated aspects, powers, multiplicities of all kinds.' In the words of the Upanishad, 'The face of the Truth is covered by a golden lid.'
Mother is referring to the book Satprem will write on Sri Aurobindo, which prompted the questions posed in this conversation.
'Evolutor': a word coined by Mother.
0 1961-08-02, #Agenda Vol 02, #The Mother, #Integral Yoga
Years ago, when Sri Aurobindo and I descended together from plane to plane (or from mode of life to mode of life) and reached the Subconscient, we saw that it was no longer individual: it was terrestrial. The rest the mind, the vital and of course the bodyis individualized; but when you descend below this level, thats no longer the case. There is indeed something between the conscious life of the body and this subconscious terrestrial lifeelements are thrown out1 as a result of the action of individual consciousness upon the subconscious substance; this creates a kind of semiconsciousness, and that stays. For example, when people are told, You have pushed your difficulty down into the subconscient and it will resurface, this does not refer to the general Subconscient, but to something individualized out of the Subconscient through the action of individual consciousness and remaining down there until it resurfaces. The process is, so to speak, interminable, even the personal part of it.
Every night, you know, I continue to see more and more astounding things emerging from the Subconscient to be transformed. Its a kind of mixturenot clearly individualizedof all the things that have been more or less closely associated in life. For example, some people are intermingled there. One relives things almost as in a dream (although these are not dreams), one relives it all in a certain setting, within a certain set of symbolic, or at any rate expressive, circumstances. Just two days ago I had to deal with someone (I am actively at work there and I had to do something with him), and upon seeing this person, I asked myself, is he this one or that one? As I became less involved in the action and looked with a more objective consciousness, the witness-consciousness, I saw that it was simply a mixture of both personseverything is mixed in the Subconscient. Already when I lived in Japan there were four people I could never distinguish during my nighttime activitiesall four of them (and god knows they werent even acquainted!) were always intermingled because their subconscious reactions were identical.
--
But Sri Aurobindo says that this central being is unborn. I would like to know whether it is something individualwhe ther each person has a central being.
The one is not separate from the other.
--
Because when one loses his ego and finds this central being, Sri Aurobindo says that an individuality remainsit isnt a dissolutionone retains a personality.
Yes, a personality remains.
--
This is where the problem arises. Sri Aurobindo says its permanent, while all the ancient traditions say it disappears with the body.
A permanent individual self?
Otherwise there could be no permanent material life for this [individuality] is the very nature of materialization. Were it destined to disappear, then the phenomenon of physical dissolution would become permanent, and there would never be physical immortality; because, after exhausting a certain basically, a certain number of illusions or disorders or falsehoods, one would return to the Truth. But according to Sri Aurobindo, it isnt like that: this individualization, this individual personalization is the Truth, a real, au thentic divine phenomenon the only falsehood is the deformation of consciousness. Well, when we rediscover the true consciousness of Unity that Unity which is both in and above the manifest and the non-manifest (above in that it contains both the manifest and non-manifest equally), well, this Truth includes material personalization, otherwise that2 could not exist.
But each individual has a different personality.
--
I just translated a passage where Sri Aurobindo speaks of the enjoyment and possession of the One by the multitude, of the multitude by the One, and of the multitude by the multitude.4 Such a play must then involve an innumerable diversityinnumerable!
Then why have those who had realizations in the past, who found the true Self, all said it meant the dissolution of the individual, that no personality remained?
--
In the Vedas, for example, its plain that the forefa thers spoken of were men who had realized immortality upon earth. (Who knows, they may still be alive!) Their conception of things was similar to Sri Aurobindos.
The other tradition Theon said it was the origin of both the Kabbala and the Vedasalso held the same concept of divine life and a divine world as Sri Aurobindo: that the summit of evolution would be the divinization of everything objectified, along with an unbroken progression from that moment on. (As things are now, one goes forward and then backwards, then forward and backwards again; but in this divine world, retrogression wont be necessary: there will be a continuous ascent.) This concept was held in that ancient tradition Theon spoke to me very clearly of it, and Sri Aurobindo hadnt yet written anything when I met Theon. Theon had written all kinds of thingsnot philosophy, but stories, fantastic stories! Yet this same knowledge was behind them, and when asked about the source of this knowledge he used to say that it antedated both the Kabbala and the Vedas (he was well-versed in the Rig-veda).
But Theon had no idea of the path of bhakti,5 none whatsoever. The idea of surrender to the Divine was absolutely alien to him. Yet he did have the idea of the Divine Presence here (Mother indicates the heart center), of the immanent Divine and of union with That. And he said that by uniting with That and letting That transform the being one could arrive at the divine creation and the transformation of the earth.
--
I knew how it was with her because I remember the days when Sri Aurobindo was here and I used to go downstairs to give meditations to the people assembled in the hall. Theres a ledge above the pillars there, where all the gods used to sitShiva, Krishna, Lakshmi, the Trimurti, all of them the little ones, the big ones, they all used to come regularly, every day, to attend these meditations. It was a lovely sight. But they didnt have this kind of adoration for the Supreme. They had no use for that concepteach one, in his own mode of being, was fully aware of his own eternal divinity; and each one knew as well that he could represent all the others (such was the basis of popular worship,7 and they knew it). They felt they were a kind of community, but they had none of those qualities that the psychic life gives: no deep love, no deep sympathy, no sense of union. They had only the sense of their OWN divinity. They had certain very particular movements, but not this adoration for the Supreme nor the feeling of being instruments: they felt they were representing the Supreme, and so each one was perfectly satisfied with his particular representation.
Except for Krishna. In 1926, I had begun a sort of overmental creation, 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 these gods to incarnate, to identify themselves with a body (some of them absolutely refused). Well, with my very own eyes I saw Krishna, who had always been in rapport with Sri Aurobindo, consent to come down into his body. It was on November 24th, and it was the beginning of Mother.8
Yes, in fact I wanted to ask you what this realization of 1926 was.
It was this: Krishna consented to descend into Sri Aurobindos bodyto be FIXED there; there is a great difference, you understand, between incarnating, being fixed in a body, and simply acting as an influence that comes and goes and moves about. The gods are always moving about, and its plain that we ourselves, in our inner beings, come and go and act in a hundred or a thousand places at once. There is a difference between just coming occasionally and accepting to be permanently tied to a bodybetween a permanent influence and a permanent presence.
These things have to be experienced.
But in what sense did this realization mark a turning point in Sri Aurobindos sadhana?
No, the phenomenon was important FOR THE CREATION; he himself was rather indifferent to it. But I did tell him about it.
It was at that time that he decided to stop dealing with people and retire to his room. So he called everyone together for one last meeting. Before then, he used to go out on the verandah every day to meet and talk with all who came to see him (this is the origin of the famous Talks with Sri Aurobindo9Mother is about to say something severe, then reconsidersanyway) I was living in the inner rooms and seeing no one; he was going out onto the verandah, seeing everyone, receiving people, speaking, discussing I saw him only when he came back inside.
After a while, I too began having meditations with people. I had begun a sort of overmental creation, to make each god descend into a beingthere was an extraordinary upward curve! Well, I was in contact with these beings and I told Krishna (because I was always seeing him around Sri Aurobindo), This is all very fine, but what I want now is a creation on earthyou must incarnate. He said Yes. Then I saw him I saw him with my own eyes (inner eyes, of course), join himself to Sri Aurobindo.
Then I went into Sri Aurobindos room and told him, Heres what I have seen. Yes, I know! he replied (Mother laughs) Thats fine; I have decided to retire to my room, and you will take charge of the people. You take charge. (There were about thirty people at the time.) Then he called everyone together for one last meeting. He sat down, had me sit next to him, and said, I called you here to tell you that, as of today, I am withdrawing for purposes of sadhana, and Mother will now take charge of everyone; you should address yourselves to her; she will represent me and she will do all the work. (He hadnt mentioned this to me!Mother bursts into laughter)
These people had always been very intimate with Sri Aurobindo, so they asked: Why, why, Why? He replied, It will be explained to you. I had no intention of explaining anything, and I left the room with him, but Datta began speaking. (She was an Englishwoman who had left Europe with me; she stayed here until her deatha person who received inspirations.) She said she felt Sri Aurobindo speaking through her and she explained everything: that Krishna had incarnated and that Sri Aurobindo was now going to do an intensive sadhana for the descent of the Supermind; that it meant Krishnas adherence to the Supramental Descent upon earth and that, as Sri Aurobindo would now be too occupied to deal with people, he had put me in charge and I would be doing all the work.
This was in 1926.
It was only (how can I put it?) a participation from Krishna. It made no difference for Sri Aurobindo personally: it was a formation from the past that accepted to participate in the present creation, nothing more. It was a descent of the Supreme, from some time back, now consenting to participate in the new manifestation.
Shiva, on the other hand, refused. No, he said, I will come only when you have finished your work. I will not come into the world as it is now, but I am ready to help. He was standing in my room that day, so tall (laughing) that his head touched the ceiling! He was bathed in his own special light, a play of red and gold magnificent! Just as he is when he manifests his supreme consciousnessa formidable being! So I stood up and (I too must have become quite tall, because my head was resting on his shoulder, just slightly below his head) then he told me, No, Im not tying myself to a body, but I will give you ANYTHING you want. The only thing I said (it was all done wordlessly, of course) was: I want to be rid of the physical ego.
Well, mon petit (laughing), it happened! It was extraordinary! After a while, I went to find Sri Aurobindo and said, See what has happened! I have a funny sensation (Mother laughs) of the cells no longer being clustered together! Theyre going to scatter! He looked at me, smiled and said, Not yet. And the effect vanished.
But Shiva had indeed given me what I wanted!
Not yet, Sri Aurobindo said.
No, the time wasnt ripe. It was too early, much too early.
--
From 1926, Sri Aurobindo officially introduced Mother to the disciples as the 'Mother'; previously he often called her 'Mirra.'
Evening Talks, noted by A.B. Purani.
0 1961-08-05, #Agenda Vol 02, #The Mother, #Integral Yoga
Another detail. In several places, Sri Aurobindo speaks of the circumconscient or environmental consciousness through which we enter into contact with the external world. Is this the same as the subtle physical, the subtle envelope? What is this circumconscient?
Its the encircling consciousness. Isnt it called the milieu in French?
--
Perhaps this is what Sri Aurobindo is speaking of.
But isnt this the subtle physical?
--
For the preparation of Satprem's book on Sri Aurobindo.
We are not sure, finally, if this envelope and the circumconscient are one and the same thing, but this is how Sri Aurobindo speaks of it: 'The first thing one sees when one has broken the barrier is the vital-physical body. It is around the physical body and with the physical it forms as it were the "nervous envelope." The force of a disease has to break through it to reach the bodyexcept for the attacks on the most material parts. You can then feel the disease coming and also feel in the nervous envelope the part of the body which it is going to, or intending to, attack because what is in the nervous envelope has a material counterpart in the body. Thus it is the vital-physical which is first attacked and then the force takes the form of a disease in the system. I had myself the experience of fever all around the body.'
A.B. Purani, Evening Talks with Sri Aurobindo, Volume I, p. 232
Through Theon's malevolence, in fact.
Satprem remembers that a few years earlier Mother had told him about the circumstances of this incident: during her work in trance, Mother discovered the location of the 'mantra of life'the mantra that has the power to create life (and to withdraw it, as well). Theon, an incarnation of the Asura of Death, was of course quite interested and told Mother to repeat this mantra to him. Mother refused. Theon became violently angry and the link was cut (the link that connected Mother to her body). When he realized the catastrophe his anger had caused, Theon grew afraid (for he knew who Mother was) and he then, as Mother recounts, made use of all his power to help her re-enter her body. Later, Mother gave this mantra to Sri Aurobindo... who let it quietly sink into oblivion. For it is not through a mantra that the secret of life (or death) is to be mastered, but through knowledge of the true Powerin other words, ultimately, knowledge of the reality of Matter and the mechanism of death: it is the whole cellular yoga of Sri Aurobindo and Mother.
Tamas: inertia, obscurity.
0 1961-08-08, #Agenda Vol 02, #The Mother, #Integral Yoga
X's astonishment raises an extremely important point, drawing the exact dividing line between all the traditional yogas and the new yoga of Sri Aurobindo and Mother. To a tantric, for example, it seems unthinkable that Mother, with a consciousness so powerful as to scoff at the laws of nature and comm and the elements (if she wishes), could be subjected to absurd head colds or an eye hemorrhage or even more serious disorders. For him, it is enough to simply lift a finger and emit a vibration which instantly muzzles the disorderyes, of course, but for Mother it is not a question of 'curing' a head cold by imposing a higher POWER on Matter, but of getting down to the cellular root and curing or transforming the source of the evil (which causes death as easily as head colds, for it is the same root of disorder). It is not a question of imposing oneself on Matter through a 'power,' but of transforming Matter. Such is the yoga of the cells.
***
0 1961-08-11, #Agenda Vol 02, #The Mother, #Integral Yoga
(Regarding the book on Sri Aurobindo that Satprem was preparing to write.)
Again this morning, between 3 and 4 oclock, Sri Aurobindo seemed to be showing me around the world of expression. I see a host of people I dont know (and some I do). There are immense roomsnot libraries (there are no books) yet everything is there, arranged and organized, in great open roofless rooms. And I walk along with Sri Aurobindo as he passes from one person to another, one group to another, one place to another, one room to another and he coordinates it all. To some he says a few words; others show him things. And its all for the background of your book, for it to be filled with all thisnot explicitly, but potentially for the Force to be there.
And the clarity! It is limpid-an atmosphere so transparent, so limpid, so clear! There are people of today, people of times past, people of forever. They are like living intelligences gathering together the earths memories. Day after day, day after day, Sri Aurobindo has been showing this to me.
***
0 1961-08-18, #Agenda Vol 02, #The Mother, #Integral Yoga
(Satprem began his book on Sri Aurobindo on August 15.)
Have you been working?
0 1961-08-25, #Agenda Vol 02, #The Mother, #Integral Yoga
Nowadays I always spend a part of the night in the realm of expression, a realm where generally I never used to go at all. Its a very lovely place, very human in the sense that its not a scene from Nature: there are huge rooms and great, highly intellectual arrangements; yet its very lovely, with such a clear and limpid atmosphereall in clear shades (Mother gives up trying to describe it). Oh, its so luminous and lovely, very well organized, as far as the eye can see; it seems as big as the earth. The rooms are roofless, just imagine! Huge roofless rooms flooded with light, and transparent partitions. And the people inside seem very, very awarenot a lot of people, but extremely studious and attentive, and they are creating arrangements of things. They must be people writing books. They are making compositionsoh, if you knew how lovely it was! Its as if they were taking colors and more or less geometrical forms and placing them in relation to one another. There are huge pigeonholes where everything is in order, and yet without doors, not closed upwide open and still completely protected. An interesting place. I dont usually go there Ive gone maybe two or three times in my life, without paying much attention but lately, because of this book you are writing, Sri Aurobindo is taking me there all the time.
And there are people with no countryhe takes me to a place where the people have no country, no race, no special costume they seem very universal. And they move around harmoniously, silently, as though they were gliding and with precision, everything is extremely precise. Some of them have even shown me things: there were some lovely colored papers! But these colors are unearthly, somehow transparent. They were arranging it all, demonstrating and explaining to me how it has to be arranged to give the maximum effect.
--
I go there almost every night for half or three-quarters of an hour, and Sri Aurobindo shows it all to me. Some people are waiting for himin certain corners everything is ready and waiting and when he comes they show him what they have done. Then he explains: a word, a gesture, not much, and then, ah! It takes a form. Its an interesting place. I am putting you in touch with it all the time, all the time, every dayit doesnt matter if you dont remember, its not important.
(Satprem doesnt seem to agree)
0 1961-09-03, #Agenda Vol 02, #The Mother, #Integral Yoga
(The beginning of this conversation has unfortunately disappeared. It dealt with the book that Satprem was writing on Sri Aurobindo, and he spoke to Mother of his dream of writing automatically, without even needing to think, letting the writing flow along by itself.)
You would like to carry thought into higher domains, beyond the province of thought itself! This is something practically impossible.
You understand, if I were British and writing in English, I could try to do a book on Sri Aurobindo using Savitri alone. With quotations from Savitri one can maintain a certain poetical rhythm, and this rhythm can generate an opening. But in French it isnt possiblehow could it be translated?
Yes, thats what I mean-but even in English.
--
I dont think your book will hold any surprises for me when I have it! Sometimes I listen to whole sections of it. Last night it was almost as if you were reading the book to menot exactly with words but I woke up and Sri Aurobindo was there andas though you had been reading somethinghe approved of it, saying, Yes, its fine like that, its all right.
(silence)
0 1961-09-10, #Agenda Vol 02, #The Mother, #Integral Yoga
(A little later, regarding the book on Sri Aurobindo:)
Anything one can write is so flat, so flat in comparison with what one perceives!
Yes, in comparison with Sri Aurobindos contact (the vibration that comes from him, if you like), it always seems meager, always flat. Even the most you know, spiritual experiences that have been described, experiences that others have hadwell, even experiences that are stronger, clearer, more powerful, more complete than any of those seem when you make contact with Sri Aurobindo, oh, how thin they all seem, so thin!
Besides, as a means of expression. writing is hard labor, you know. Its not pleasant, its not like composing music or painting.
--
I dont know, but Sri Aurobindo spoke of it at the end of the book on the Vedas, in the chapter on the origin of languages. He seems to be saying that its better if one goes back to the origin of the vibrations. Ultimately, as a language grows more intellectual, it hardens and dries up. Perhaps when we had only sounds (the As and the Os; the Os especially are very flexible, the whole gamut of Os), perhaps it was more supple.
I feel this so often now. How to put it. I always try not to talktalking bothers me. Yes, its a real nuisance. When I see someone, the first thing I do is to avoid talking. Then, when the Vibration comes, its good; there is a sort of communication, and if the person is the least bit receptive, what comes is like a its subtler than music; its a vibration bringing its own principle of harmony. But people usually get impatient after a while and, wanting something more concrete, oblige me to talk. They always insist on it. Then, being in a certain atmosphere, a certain vibration, I immediately feel something going like this (gesture of a fall to another level), and then hardening. Even when I babble (you see, the very effort of trying to be more subtle makes me babble), even my babblings (laughing) become dry by comparison. There are all sorts of things that are so much fullerfull, packed with an inner richnessand as soon as this is put into words, oh!
0 1961-09-16, #Agenda Vol 02, #The Mother, #Integral Yoga
(Satprem complains of his difficulties in writing the book on Sri Aurobindo. He says in particular that he has a feeling of being 'blocked'.)
I have asked Sri Aurobindo to help you.
You know, we are surrounded by complications, but there is always a place where it all opens out simple and straightthis is a fact of my experience. You go around in circles, seeking, working at it, and you feel stuck; then something in the inner attitude gives way, and all of a sudden it opens outquite simply.
I have had this experience very often. So I have asked Sri Aurobindo to give it to you.
And he says repeatedly, insistently: Be simple, be simple. Say simply what you feel. Be simple, be simple, insistently. These are only words, but as a matter of fact, when he spoke these words it was like a path of light opening up, and everything became very simple: Just take one step after another, thats all we have to do!thats how it seemed to me.
--
This morning when I was walking, the program of the day and the work ahead of me was so formidable that I felt it to be impossible. And yet simultaneously there was this immobile inner POSITION in me; as soon as I stop my movement of formation and action, it becomes like a dance of joy: all the cells vibrating (there is a sort of vivacity, and an extraordinary music), all the cells vibrant with the joy of the Presence the divine Presence. But when I see the outside world entering and attacking, well this joy doesnt exactly disappear, but it retreats. And the result is that I always feel like sitting down and keeping stillwhen I can do that it is marvelous. But of course, all the suggestions from outside come in: suggestions of helplessness and old age, of wear and tear, of diminishing power, all thatand I know positively that its false. But calm in the body is indispensable. Well, for me also Sri Aurobindos answer is always the same: Be simple, be simple, very simple.
And I know what he means: to deny entry to regimenting, organizing, prescriptive, judgmental though the wants none of all that. What he calls being simple is a joyous spontaneity; in action, in expression, in movement, in lifebe simple, be simple, be simple. A joyous spontaneity. To rediscover in evolution that condition he calls divine, which was a spontaneous and happy condition. He wants us to rediscover that. And for days now he has been here telling me (and the same goes for your work): Be simple, be simple, be simple. And in his simplicity was a luminous joy.
--
But Sri Aurobindo wants us to have the same simple joy as a blossoming rose: Be simple, be simple, be simple. And when I hear it or see it, its like a rivulet of golden light, like a fragrant gardenall, all, all is open. Be simple.
So you see, mon petit
--
Sri Aurobindo says, in one of the letters quoted in On Himself, All the same, you would not expect us to spend all our time acting like the head of the family and reconciling all your stupid quarrels.
Yes!
--
We are not here to do only a little better what the others do, we are here to do what the others CANNOT do, because they do not have even the idea that it can be done. We are here to open the way of the Future to children who belong to the Future. Anything else is not worth the trouble and not worthy of Sri Aurobindos help.
Thats what I wrote.
It is Sri Aurobindo, of course, because it came in English.
(Mother gets up to leave)
0 1961-09-23, #Agenda Vol 02, #The Mother, #Integral Yoga
I have the right to 150 pages! The publisher is giving me 150 pages in his collection. Terrible. But in this Sri Aurobindo, you understand, I would like to make his whole poetic aspect stand out, that poetry which is like the Veda, like a revelation, so a bit of space is required: it cant be squeezed into a few lines, or reduced to a skeleton.
This analogy between the ancient form of spiritual revelations and Savitri, this blossoming into poetry of his prophetic revelation is what could be called the most exceptional part of his work. And what is remarkable (I saw him do it) is that he changed Savitri: he went along changing it as his experience changed.
--
(A little later, concerning Sri Aurobindos biography, Mother remarks:)
All those details have always horrified me.
--
Mother had asked Sri Aurobindo to write something for the Ashram 'Bulletin.' It was later published as The Supramental Manifestation upon Earth.
The third section, 'The Yoga of Self-Perfection,' which was never completed.
0 1961-09-30, #Agenda Vol 02, #The Mother, #Integral Yoga
(Following the letter Satprem had written to Mother the previous day regarding the book on Sri Aurobindo:)
I had a clear vision of the two kinds of opposites in nature (not only in nature but in life) which almost everyone carries within himself: one is the possibility of realization, the other is the path chosen to attain it. There is always (its probably inevitable) the stormy path of struggle, and then there is the sunlit path. After much study and observation, I have had a sort of spiritual ambition (if it can be called that) to bring to the world a sunlit path, to eliminate the necessity for struggle and suffering: something that aspires to replace this present phase of universal evolution with a less painful phase.
--
Sri Aurobindo told me, He has all the necessary stuff.
This book is self-existent and you have only to follow it along, with simplicity, the way you would follow a path that has already been blazed that is already THERE, automatically brought into being by its own necessity. (For a long while Mother gazes in front of her) Dont be alarmed, Im just looking!
0 1961-10-15, #Agenda Vol 02, #The Mother, #Integral Yoga
(During the two preceding meetings, Satprem read to Mother several fragments of his manuscript on Sri Aurobindo.)
You have brought me a very strange experience.
The first time you read your manuscript, I called Sri Aurobindo to hear it. He was in the subtle physical and he listened. Yesterday when I sat down to listen, I thought, It would be much better if he entered my brain because that way. In fact, I called him; he entered my brain. It took some time; all through the beginning of the reading we were still two; then he came in more and more, more and more, more and more. My headmy physical headseemed to be swelling up! There was no longer space for anyone but him. It was the light that dark blue light of mental power (but true mental power) in the physical the tantrics use it, you always see it with Xs action, but Ive never seen it this way before! My head was full, you knowfull, full, not an atom of space to spare I could feel it swelling up!
And this light was absolutely immobilevibrationless, totally compact and coherent. When I see Xs light, for example, there are always vibrations in it; it vibrates, vibrates, things are shifting about; out with this, not a single vibration, not one movement: a MASS that seemed eternally immobile but which was (how to put it?) attentive, listening. It was a volume with the form of the head, as if that had wholly taken over the head. It was full, so full, yet with no feeling of tension or of anything resisting, none at all; there was only a kind of immobile eternity and COMPACT, compact, absolutely coherent, no vibrations. And it increased, increased more and more, it became heavy, but with a very particular heavinessnot a weight, the feeling of a mass.
And within all this, I no longer existed. I seemed to vanish into a kind of trance, yet I was consciousnot I: the consciousness was conscious of what Sri Aurobindo was conscious of. And he was following the reading. But I couldnt remember anything; at the time, it was impossible to observe. I can only describe it all to you now because the experience remained for at least an hour and a half afterwards; when I left here, I began to objectify it, to see what it wasaside from that, it was merely a STATE I found myself in. But in this state there was an awareness of what he was hearing, and at two or three places in your reading he seemed to be saying (I cant be exact, I can only give the impression), Not necessary. In fact, thats what made me call this passage too philosophical (although when you first asked my opinion I was in a peculiar condition, nothing was active in me). With him, it was very clear, it was almost as if there were a certain number of words about which he said, That, not necessary. That, not necessary. Not many, not often, but once in a while. Especially at the end (he was still there inside my head while you were talking), when you were saying that its necessary to explain to people; there he very clearly said, No, not necessary.
But I was incapable of remembering or of registering anything the only head present there was his.
--
But is this thread so very necessary? Because the last time you read (I cant pinpoint exactly where), Sri Aurobindo seemed to intervene each time any of those habitual coherences of reason intruded, things you probably inserted precisely in order to join passages together and make them comprehensible. It was at these junctures (I cant remember them exactly) where he would occasionally say, Not necessary, not necessary. That can go, that can go.
Afterwards, I tried to understand (I tried to identify enough to be able to understand) and I got the feeling that he finds it will be much more powerful if you dont follow normal logical lines (Im elaborating a bitit wasnt quite like this); rather, if you like, it is better to be prophetic than didacticfling abroad the ideas, ploff! Then let people do what they can with them. I felt he was viewing this not only from the essential standpoint, but from the standpoint of the public, and he wanted to ensure that it doesnt become tiresomeat all costs, dont let it be tiresome. It can be bewildering, but not tiresome. Let them be hurled right into things strange and unknown things, perhaps, but. For instance (this is my own style, you can take it for what its worth), it would be better for people to say, Hes a madman, than to say, Hes a boring sermonizer. And all this was coming with his sense of humor, the way he has of saying, for example, that folly is closer to the Divine than reason!
I dont know, I didnt hear the beginning, but certainly everything dealing with physical events [of Sri Aurobindos life] will be expressed in a very reasonable and normal style so that there will be no danger of people saying, Hes a half-cracked visionary! I dont know, the first part of what you read to me was so good! Gusts of golden light kept coming. Perhaps you wanted to explain too much. You dont know what happened?
Yes, its precisely this need to explain.
--
But you have to make people understand the work of Sri Aurobindowhat he came to do, what his work is!
But this really is what he came to doits like an upside-down volcano.
--
If I say all this its because I see to what extent Sri Aurobindo views this book as an important tool for world-wide workfrom the beginning he has taken it seriously. And he is so very much HERE that it seems to me not at all impossible that he HIMSELF is stimulating the expression.
Its not so much a question of ideas, because all that is quite fine.
--
You have to concretely feel that Sri Aurobindos full Power of expression is there (I dont mean the words, its not a question of words), but the power to transmit knowledge (not mental knowledge, experience). Its constantly there. So an attentive silence but be very patient, because as soon as the Force comes, something begins to stir in the mental regions. Then there is also a sort of eagerness to seize hold and it ruins the thing.
I have noticed that the true inspiration doesnt come when one is very, very anxious, nor even when you have a very intense aspiration, but (how to put it?) when you succumb in a smile, and it all goes blank. Then theres nothing; but if you know how to curb impatience (simply delighting in His beatitude, even if ages passdelighting in His beatitude), then suddenly, when you least expect itflash! Thats IT!
--
I keep feeling that Sri Aurobindo wants the conclusion to be swift; and I myself (probably not with his power of comprehension) have a vision, a sort of feeling coming from a great height above, that the most important part of the book should be very abruptlike breaking through a door, flinging it wide-open, and emerging in a rush of light. Thats all. Now keep quiet and see what happens.
***
0 1961-10-30, #Agenda Vol 02, #The Mother, #Integral Yoga
(The day before and at the beginning of this conversation, Satprem read aloud some passages of his manuscript relating to the Veda. Then Mother chose the photograph of Sri Aurobindo for the frontispiece. She speaks slowly, as though from a great distance, in a semi-trance.)
Thats how I first saw him, at the head of the staircase.
--
And Sri Aurobindo is ever the same.
What I would have liked at the beginning of the book is my visionhow I see him now. But its untranslatable.
--
I got the impression of there being the same difference between the physical fact of Christ or the physical fact of Buddha and everything we know and say and think and feel about them todayas there is between what we now know of Sri Aurobindo and what will be known of him in the time I was propelled into.
This book was like the initiator of the legend. Sri Aurobindo was there, Sri Aurobindo as I know him now the eternal Sri Aurobindo I know now.
And it was all so solid! oh, so cohesive, SO MASSIVE, and at the same time I dont know, its something completely different from anything you might expect. You cant imagine it.
--
(Extracts from the passage in Sri Aurobindo and the Transformation of the World read to Mother by Satprem. This unpublished manuscript would become the first rough draft of The Adventure of Consciousness)
Since the time of Adam, it seems we have been choosing to eat of the fruit of the Tree of Knowledge, and there can be no half-measures or regrets along this way, for if we remain prostrate in a false humility, our noses in the dust, the titans or the djinns among us will know all too well how to snatch the Power left unclaimed; this is in fact what they are doingthey would crush the god within us. It is a question of knowingyes or nowhether we want to escape once again into our various paradises, abandoning the earth to the hands of Darkness, or find and seize hold of the Power to refashion this earth into a diviner imagein the words of the Rishis, make earth and heaven equal and one.
--
When he first read the Vedastranslated by Western Sanskritists or Indian pandits they appeared to Sri Aurobindo as an important document of [Indian] history, but seemed of scant value or importance for the history of thought or for a living spiritual experience.2 Fifteen years later, however, Sri Aurobindo would reread the Vedas in the original Sanskrit and find there a constant vein of the richest gold of thought and spiritual experience.3 Meanwhile, Sri Aurobindo had had certain psychological experiences of my own for which I had found no sufficient explanation either in European psychology or in the teachings of Yoga or of Vedanta, and which the mantras of the Veda illuminated with a clear and exact light.4 And it was through these experiences of his own that Sri Aurobindo came to discover, from within, the true meaning of the Vedas (and especially the most ancient of the four, the Rig-veda, which he studied with special care). What the Vedas brought him was no more than a confirmation of what he had received directly. But didnt the Rishis themselves speak of Secret words, clairvoyant wisdoms, that reveal their inner meaning to the seer (Rig-veda IV, 3.16)?
It is not surprising, therefore, that exegetes have seen the Vedas primarily as a collection of propitiatory rites centered around sacrificial fires and obscure incantations to Nature divinities (water, fire, dawn, the moon, the sun, etc.), for bringing rain and rich harvests to the tribes, male progeny, blessings upon their journeys or protection against the thieves of the sunas though these shepherds were barbarous enough to fear that one inauspicious day their sun might no longer rise, stolen away once and for all. Only here and there, in a few of the more modern hymns, was there the apparently inadvertent intrusion of a few luminous passages that might have justifiedjust barely the respect which the Upanishads, at the beginning of recorded history, accorded to the Veda. In Indian tradition, the Upanishads had become the real Veda, the Book of Knowledge, while the Veda, product of a still stammering humanity, was a Book of Worksacclaimed by everyone, to be sure, as the venerable Authority, but no longer listened to. With Sri Aurobindo we might ask why the Upanishads, whose depth of wisdom the whole world has acknowledged, could claim to take inspiration from the Veda if the latter contained no more than a tapestry of primitive rites; or how it happened that humanity could pass so abruptly from these so-called stammerings to the manifold richness of the Upanishadic Age; or how we in the West were able to evolve from the simplicity of Arcadian shepherds to the wisdom of Greek philosophers. We cannot assume that there was nothing between the early savage and Plato or the Upanishads.5
***
--
The secret lies in matter. Because Agni is imprisoned in matter and we ourselves are imprisoned there. It is said that Agni is without head or feet, that it conceals its two extremities: above, it disappears into the great heaven of the supraconscient (which the Rishis also called the great ocean), and below, it sinks into the formless ocean of the inconscient (which they also called the rock). We are truncated. But the Rishis were men of a solid realism, a true realism resting upon the Spirit; and since the summits of mind opened out upon a lacuna of lightecstatic, to be sure, but with no hold over the worldthey set upon the downward way.6 Thus begins the quest for the lost sun, the long pilgrimage of descent into the inconscient and the merciless fight against the dark forces, the thieves of the sun, the panis and vritras, pythons and giants, hidden in the dark lair with the whole cohort of usurpers: the dualizers, the confiners, the tearers, the COVERERS. But the divine worker, Agni, is helped by the gods, and in his quest he is led by the intuitive ray, Sarama, the heavenly hound with the subtle sense of smell who sets Agni on the track of the stolen herds (strange, shining herds). Now and again there comes the sudden glimmer of a fugitive dawn then all grows dim. One must advance step by step, digging, digging, fighting every inch of the way against the wolves whose savage fury increases the nearer one draws to their denAgni is a warrior. Agni grows through his difficulties, his flame burns more brilliantly with each blow from the Adversary; for, as the Rishis said, Night and Day both suckled the divine Child; they even said that Night and Day are the two sisters, Immortal, with a common lover [the sun] common they, though different their forms (I.113.2,3). These alternations of night and brightness accelerate until Day breaks at last and the herds of Dawn7 surge upward awakening someone who was dead (I.113.8). The infinite rock of the inconscient is shattered, the seeker uncovers the Sun dwelling in the darkness (III.39.5), the divine consciousness in the heart of Matter. In the very depths of Matter, that is to say, in the body, on earth, the Rishis found themselves cast up into Light that same Light which others sought on the heights, without their bodies and without the earth, in ecstasy. And this is what the Rishis would call the Great Passage. Without abandoning the earth they found the vast dwelling place, that dwelling place of the gods, Swar, the original Sun-world that Sri Aurobindo calls the Supramental World: Human beings [the Rishis emphasize that they are indeed men] slaying the Coverer have crossed beyond both earth and heaven [matter and mind] and made the wide world their dwelling place (I.36.8). They have entered the True, the Right, the Vast, Satyam, Ritam, Brihat, the unbroken light, the fearless light, where there is no longer suffering nor falsehood nor death: it is immortality, amritam.
***
0 1961-11-05, #Agenda Vol 02, #The Mother, #Integral Yoga
(Mother would prefer Satprem not to mention Paul Richard by name in his book on Sri Aurobindo.)
I have done my best, all these years, to try to keep him at a distance. He has a powera terrible asuric power. Between you and me, I saw him like that from the start thats why I became involved with him. I never intended to marry him (his family affairs made it necessary), but when we met, I recognized him as an incarnation of the Lord of Falsehood that is his origin (what he called the Lord of Nations); and in fact, this being has directed the whole course of world events during the last few centuries. As for Theon, he was.
--
I found it again when I was with Sri Aurobindo and I gave it to Sri Aurobindo.
But thats yet another story.
--
As a matter of fact, the books he wrote (especially the first one, The Living Ether) were based on my knowledge; he put my knowledge into French and beautiful French, I must say! I would tell him my experiences and he would write them down. Later he wrote The Gods (it was incomplete, one-sided). Then he became a lawyer and entered politics (he was a first-class orator and fired his audiences with enthusiasm) and was sent to Pondicherry to help a certain candidate who couldnt manage his election campaign single-handed. And since Richard was interested in occultism and spirituality, he took this opportunity to seek a Master, a yogi. When he arrived, instead of involving himself in politics, the first thing he did was announce, I am seeking a yogi. Someone said to him, Youre incredibly lucky! The yogi has just arrived. It was Sri Aurobindo, who was told, Theres a Frenchman asking to see you. Sri Aurobindo wasnt particularly pleased but he found the coincidence rather interesting and received him. This was in 1910.
When Richard had finished his work, he returned to France with a poor photograph of Sri Aurobindo and a completely superficial impression of him, yet with the feeling that Sri Aurobindo KNEW (he hadnt at all understood the man that Sri Aurobindo was, he hadnt felt the presence of an Avatar, but he had sensed that he had knowledge). Moreover, I think he always held this opinion, because he used to say that Sri Aurobindo was a unique intellectual giant without many spiritual realizations! (The same type of stupidity as Romain Rollands.) Well, my relationship with Richard was on an occult plane, you see, and its difficult to touch upon. What happened was far more exciting than any novel imaginable.
But he was a man who.
--
Ah, no! It must all be erased. Simply put a note in your book: Paul Richard, who met Sri Aurobindo for the first time in 1910. And you can mention that he was a theological writer or something of the sort to explain how he prompted Sri Aurobindo to write.
When he returned, he told me he would take me there as soon as he could.
The Arya began in June 1914, and the first issue was scheduled to come out on August 15, Sri Aurobindos birthday; and the war broke out before the first issue appearedon August 3, I believea very interesting point. June 21 was Paul Richards birthday,4 so on that day we announced the coming publication of the Arya and that the first issue would appear on August 15. Between June 21 and August 15, the war broke out. But since everything was ready we went ahead and published it.
I wrote in my book that Paul Richard intended to bring out simultaneously in Paris a Review of the Great Synthesis. Is this true?5
--
The first issue began with The Wherefore of the Worlds (the English following the French), and in it Richard attributed the origin of the world to Desire. They were in perpetual disagreement on this subject, Richard saying, It is Desire, and Sri Aurobindo, The initial force of the Manifestation is Joy. Then Richard would say, God DESIRED to know Himself, and Sri Aurobindo, No, God had the Joy of knowing Himself. And it went on and on like that!
When Richard went to Japan, he sent his manuscripts to Sri Aurobindo, including The Wherefore of the Worlds and The Eternal Wisdom, and Sri Aurobindo continued to translate them into English.
Frankly, it was a relief for Sri Aurobindo when we left; he even wrote to someone or other (but in a totally superficial way) that Richards departure was a great relief for him.
When we returned to France, Richard got himself declared unfit for military service on health groundsa yogic heart ailment! But life in France was impossible; and my presence there was dangerous because monstrous things were going on, monstrous; as Sri Aurobindo said, my sitting at home all alone was generating revolutionsarmies were revolting.6 I saw that happening and I didnt want the Germans to win, which would have been even worse, so I said, I had better go. Then Richard managed to have himself sent to Japan on business (an admirable feat!), representing certain companies. People didnt want to travel because it was dangerousyou risked being sunk to the bottom of the sea; so they were pleased when we offered and sent us to Japan.
Once there (this would also make a great novel), Richard continued writing and sending his manuscripts to Sri Aurobindo. Finally, when the Peace Treaty was signed and it was possible to travel, the English said that if we tried to return to India they would throw us in jail! But it all worked out miraculously, almost becoming a diplomatic incident: the Japanese government decided that if we were put in prison they would protest to the British government! (What a story I could write novels!) In short, Richard returned here with me. And thats when the tragi-comedy began.
I will tell you about it one dayfantastic!
It was certainly Sri Aurobindos power that made Richard decide to leave. For twelve years I had been Richards guru (thats where our relationship stood), but I hadnt succeeded in converting him, and when we came back here I said, Im through with it. Ive tried and Ive failed. Ive failed completely. Ask Sri Aurobindo. When Sri Aurobindo took him in hand, that was another story. He couldnt take i the left.
But the whole affair was diabolic, you know; it had turned into something fantastic.
--
I dont like to talk about these things, though they dont interest me. As Sri Aurobindo said, I lived my whole life absolutely free. I watched myself living through events like watching a movie. I had an inner vision, an inner will, and my inner reason for doing things was an Order received, an Order I was conscious of; but outwardlyfantastic! Naturallyhow else could it have been?
Here in Pondicherry, those last days might have become tragic (but of course it was impossible). There was the great argument (for he was perfectly aware of who I was): But after all, he would tell me, since you are the eternal Mother, why have you chosen Aurobindo as Avatar? Choose me! You must choose meme! It was the Asura speaking through him. I would smile and not discuss it. Thats not how its done! I would tell him (laughing). Then one day he said, Ah, so you dont want to. (gesture to the throat) Well, if you dont choose me, then. He was a strong fellow with powerful hands. I kept quite calm and said inwardly, My Lord, my Lord. I called Sri Aurobindo and I saw him come, like that (gesture enveloping Mother and immobilizing everything). Then Richards hands loosened their grip.
There were marks on my neck.
--
When I returned from my nocturnal promenades I would tell Sri Aurobindo about them.
What a life! People dont know what goes on. They know nothingnothing. But its fantastic.
--
Throughout the war Sri Aurobindo and I were in such a CONSTANT tension that it completely interrupted the yoga. And that is why the war started in the first placeto stop the Work. At that time there was an extraordinary descent of the Supermind; it was coming like that (massive gesture), a descent! Exactly in 39. Then the war broke out and stopped everything cold. For had we personally continued [the work of transformation] we were not sure of having enough time to finish it before the other one crushed the earth to a pulp, setting the whole Affair back centuries. The FIRST thing to be done was stop the action of the Lord of Nations.
The Lord of Falsehood.
--
Sri Aurobindo said that if we can hold on until 1967, then it will be over. Could be.
But the ifs. There is a domain where no more ifs exist, and when I am there, I still dont find any signs of inevitability. The place X looks from is all mixed up. I have had a certain number of visions, but not THE vision of inevitable war.
--
Ever since Ive known that Sri Aurobindo attached importance to this book, I have been doing a great deal of looking. I told you what I saw the other day, didnt I? You asked my advice in choosing the photos and you had picked the one of him in meditation [ Sri Aurobindo on his bed after he left his body]. Earlier, I had seen the photo of him young; and while I was looking at it, Sri Aurobindo was there and he suddenly took me thousands of years into the future Ive told you about thisand said to me, The beginning of the legend. Then I understood that this was the right photo for the book.
Evidently he is making your book the starting point for all that will be thought and said and done upon earth on the intellectual plane. And I assure you that I am helping you and he is helping you!
--
About the discovery of the Supermind in the Veda and by Sri Aurobindo. There is something I dont quite grasp.
Because in the Veda its incomplete.
--
Theon knew something about it, and he called it the new world or the new creation on earth and the glorified body (I dont remember his exact terminology); but he knew of the Superminds existenceit had been revealed to him and he announced its coming. He said it would be reached THROUGH the discovery of the God within. And for him, as I told you the other day, this meant a greater densitywhich seems to be a correct experience. Well, on my side, I have made investigations and had innumerable visions concerning the earths history, and I spoke about it a good deal with Sri Aurobindo.
(silence)
According to what Sri Aurobindo saw and what I saw as well, the Rishis had the contact, the experiencehow to put it? A kind of lived knowledge of the thing, coming like a promise, saying, THAT is what will be. But its not permanent. Theres a big difference between their experience and the DESCENTwhat Sri Aurobindo calls the descent of the Supermind: something that comes and establishes itself.
Even when I had that experience [the first supramental manifestation of February 29, 1956], when the Lord said, The time has come, well, it was not a complete descent; it was the descent of the Consciousness, the Light, and a part, an aspect of the Power. It was immediately absorbed and swallowed up by the world of Inconscience, and from that moment on it began to work in the atmosphere. But it was not THE thing that comes and gets permanently established; when that happens, we wont need to speak of itit will be obvious!
--
Mother is alluding to the following aphorism of Sri Aurobindo: 'If when thou sittest alone, still and voiceless on the mountain-top, thou canst perceive the revolutions thou art conducting, then hast thou the divine vision and art freed from appearances.' This aphorism is completed by another: 'If when thou art doing great actions and moving giant results, thou canst perceive that THOU art doing nothing, then know that God has removed His seal on thy eyelids.'
Cent. Ed., Vol. XVII, p. 92
0 1961-11-06, #Agenda Vol 02, #The Mother, #Integral Yoga
But reading Sri Aurobindo, I seemed to understand the opposite: that FIRST he rose up, and then made the Light redescend to open the passage, and that the pressure of the Light from above is what opens the doors below, in Matter.
I would like to understand the process.
0 1961-11-07, #Agenda Vol 02, #The Mother, #Integral Yoga
My impression from the Veda is not the same as yours. You say that when they reached the heights they went into trance and then tried the other method. When I read the Veda at least what Sri Aurobindo translates for us, because otherwise I have no direct knowledge.
But they say nothing about this.
I know my own experience and I can speak of it in detail; and according to what Sri Aurobindo told me, it was the same for himalthough he NEVER wrote of it anywhere. But since it has been my experience, I naturally feel that its the simplest method.
There is also what Theon and Madame Theon used to say. They never spoke of Supermind, but they said the same thing as the Vedas, that the world of Truth must incarnate on earth and create a new world. They even picked up the old phrase from the Gospels, new heavens and a new earth,1 which is the same thing the Vedas speak of. Madame Theon had this experience and she gave me the indication (she didnt actually teach me) of how it was to be done. She would go out of her body and become conscious in the vital world (there were many intermediary states, too, if one cared to explore them). After the vital came the mental: you consciously went out of the vital body, you left it behind (you could see it) and you entered the mental world. Then you left the mental body and entered into. They used different words, another classification (I dont remember it), but even so, the experience was identical. And like that, she successively left twelve different bodies, one after another. She was extremely developed, you seeindividualized, organized. She could leave one body and enter the consciousness of the next plane, fully experience the surroundings and all that was there, describe it and so on, twelve times.
--
Afterwards, when I met Sri Aurobindo and talked to him about it, he told me, It is surely the prototype of the supramental form. I saw it several times again, later on, and this proved to be true.
But naturally, you understand, once the border has been crossed, there is no more ascent and descent; you have the feeling of rising up only at the very start, while leaving the terrestrial consciousness and emerging into the higher mind. But once you have gone beyond that, theres no notion of rising; theres a sense, instead, of a sort of inner transformation.
--
When I returned from Japan and we began to work together, Sri Aurobindo had already brought the supramental light into the mental world and was trying to transform the Mind. Its strange, he said to me, its an endless work! Nothing seems to get doneeverything is done and then constantly has to be done all over again. Then I gave him my personal impression, which went back to the old days with Theon: It will be like that until we touch bottom. So instead of continuing to work in the Mind, both of us (I was the one who went through the experience how to put it? practically, objectively; he experienced it only in his consciousness, not in the body but my body has always participated), both of us descended almost immediately (it was done in a day or two) from the Mind into the Vital, and so on quite rapidly, leaving the Mind as it was, fully in the light but not permanently transformed.
Then a strange thing happened. When we were in the Vital, my body suddenly became young again, as it had been when I was eighteen years old! There was a young man named Pearson, a disciple of Tagore, who had lived with me in Japan for four years; he returned to India, and when he came to see me in Pondicherry, he was stupefied.4 What has happened to you! he exclaimed. He hardly recognized me. During that same period (it didnt last very long, only a few months), I received some old photographs from France and Sri Aurobindo saw one of me at the age of eighteen. There! he said, Thats how you are now! I wore my hair differently, but otherwise I was eighteen all over again.
This lasted for a few months. Then we descended into the Physical and all the trouble began.5 But we didnt stay in the Physical, we descended into the Subconscient and from the Subconscient to the Inconscient. That was how we worked. And it was only when I descended into the Inconscient that I found the Divine Presence there, in the midst of Darkness.
--
But I cant say that my process is to descend there first, as you write. Rather, this can be the process only when you are ALREADY conscious and identified; then YOU DRAW DOWN the Force (as Sri Aurobindo says, one makes it descend) in order to transform. Then, with this action of transformation, one pushes [the Force into the depths, like a drill]. The Rishis description of what happens next is absolutely true: a formidable battle at each step. And it would seem impossible to wage that battle without having first experienced the junction above.
That is MY experience I dont say there cant be others. I dont know.
--
I am telling you this because, as soon as I got your letter, I replied with what Ill read to you now; then I was immediately faced with something I couldnt formulate, the kind of thing that gives you the feeling of the unknown (all I knew was my own experience). So I did the usual thingbecame blank, turned towards the Truth; and I questioned Sri Aurobindo and beyondasking, if there were something to be known, that it be told to me. Then I dropped it, I paid no more attention. And only as I was coming here today was I told I cant really use the word told, but anyway, what was communicated to me concerning your question was that the difference between the two processes [the Rishis and the present one] is purely subjective, depending upon the way the experience is registered. I dont know if I can make myself clear. There is something which is the experience and which will be the Realization; and what appears to be a different, if not opposite, process is simply a subjective mental notation of one SINGLE experience. Do you follow?
Thats what I was told.
Now Im going to read you my replyits the first reaction (when something comes, I stay immobile; then an initial reaction comes from above my head, but its only like the first answering chord, and if I remain attentive, other things follow; what I have just told you is what followed). My immediate written response is based upon my own experience as well as upon what Madame Theon told me and what Sri Aurobindo told me. (Mother reads:)
It is by rising to the summit of consciousness through a progressive ascent (thats what I meant just now by leaving the body, but without going into details), that one unites with the Supermind. But as soon as the union is achieved, one knows and one sees that the Supermind exists in the heart of the Inconscient as well. When one is in that state, there is neither high nor low. But GENERALLY, (I emphasized this to make it clear that I am not making an absolute assertion) it is by REDESCENDING through the levels of the being with a supramentalized consciousness that one can accomplish the permanent transformation of physical nature. (This can be experienced in all sorts of ways, but what WE want and what Sri Aurobindo spoke of is a change that will never be revoked, that will persist, that will be as durable as the present terrestrial conditions. That is why I put permanent.) There is no proof that the Rishis used another method, although, to effect this transformation (if they ever did) they must necessarily have fought their way through the powers of inconscience and obscurity.
Yes, the Rishis give an absolutely living description of what you experience and experience continuallyas soon as you descend into the Subconscient: all these battles with the beings who conceal the Light and so on. I experienced these things continually at Tlemcen and again with Sri Aurobindo when we were doing the Workits raging quite merrily even now!
As soon as you go down there, thats what happensyou have to fight against all that is unwilling to change, all that dominates the world and does not want to change.
--
But I myself have never had it in trance, and neither did Sri Aurobindonei ther of us ever had trances! I mean the kind of trance where contact with the body is lost. Thats what he always said, and one of the first things I told him when we met was, Well, everybody talks about trance and samadhi and all those things, but I have never had them! I have never lost consciousness. Ah, he replied, its exactly the same for me!
It depends upon the level of development, thats what Theon used to say: One goes into trance only when certain links are missing. He saw people as made up of innumerable small bridges, with intermediary zones. If you have an intermediary zone that is undeveloped, he said, a zone where you are not conscious because its not individualized, then you will be in trance when you cross it. Trance is the sign of non-individualization the consciousness is not awake and so your body goes into trance. But if your consciousness is wide awake you can sit, keeping full contact with things, and have the total experience. I could go out of my body with no need of trance, except when Theon wanted me to do a particular work. That was a different business the vital force (not the consciousness, the vital force) had to go out for that work, so the body had to go into trance. But even then. For instance, very often when I am called and go to do something in response, my body does become still, but its not in trance; I can be sitting and, even in the middle of a gesture, suddenly become immobile for a few seconds.7 But I was doing another type of work with Theondangerous work, at thatand it would last for an hour. Then all the bodys vital energy would go out, all of it, as it does when you die (in fact, thats how I came to experience death).
But it isnt necessary to have all those experiences, not at all Sri Aurobindo never did. (Theon didnt have experiences, either; he had only the knowledgehe made use of Madame Theons experiences.) Sri Aurobindo told me he had never really entered the unconsciousness of samadhi for him, these domains were conscious; he would sit on his bed or in his armchair and have all the experiences.
Naturally, its preferable to be in a comfortable position (its a question of security). If you venture to do these kinds of things standing up, for instance, as I have seen them done, its dangerous. But if one is quietly stretched out, there is no need for trance.
Besides, according to what Ive been told (not physically), I believe that the Rishis practiced going into trance. But I suppose they wanted to achieve what Sri Aurobindo speaks of: a PHYSICAL transformation of the physical body permitting one to LIVE this consciousness instead of the ordinary consciousness. Did they ever do it? I dont know. The Veda simply recounts what the forefa thers have done. But who are these forefa thers?
But surely this supramental consciousness is something to be found in the body?8
--
In January 1925, mother had an inflammation of the knee. On May 25 of the same year, Sri Aurobindo noted in a letter, 'The condition here is not very good. I am at present fighting the difficulties on the physical plane.' (Cited by A.B. Purani, Life of Sri Aurobindo, p. 203.) Note that in 1925 the Nazi Party was founded.
We aren't sure, but this may refer to the experience of July 12, 1960, or to that of November 5, 1958, 'the almighty spring' (in fact, they are probably one and the same experience) which gave rise to the 1959 New Year Message: 'At the very bottom of the Inconscient, most hard and rigid and narrow and stifling, I struck upon an almighty spring that cast me up forthwith into a formless, limitless Vast, vibrating with the seeds of a new world.'
0 1961-11-12, #Agenda Vol 02, #The Mother, #Integral Yoga
Sri Aurobindo was telling me, Satprem has a headache and is tired because hes trying to do an unnecessary work.
No, its not me, I didnt think that myself, but it came to me several times. So I wondered if inspiration was coming, after all, but you Were fighting against it. That would be more than enough to make you tired!
--
I have the feeling. You know, Sri Aurobindo is trying to make me understand something, and it gives me a very strong feeling that you are creating unnecessary difficulties for yourself, and if if only you could let go of something (I dont know what), then suddenly it would be: ah! Its done, its all done, there it is!
Maybe in a few minutesin any case not more than a few daysit would be finished. And ORIGINAL. The main impression is that it would be something new, original, unexpected, and thats just whats needed: something unexpected, unlike anything ever done before. Something sudden. At the risk of being a bit bewildering that doesnt matter! It doesnt matter. With all those pictures it will always be accessible to everyone. Especially each time you express this fatigue, this difficulty, what Sri Aurobindo seems to be saying comes back to me: But of course! He is banging up against something that shouldnt even be there!
(Laughing) Perhaps thats why you were angry with me! Because I insist! Upstairs [in Mothers room, during japa], it keeps coming all the time, all the time: Go ontake the plunge! Clear the hurdle, take the plunge, cross to the other side. Constantly, constantly.
0 1961-12-20, #Agenda Vol 02, #The Mother, #Integral Yoga
Dear Sir I must begin by telling you that although this text is an excellent essay, it is not, in its present form, a book for the Spiritual Masters series. Let us enumerate the reasons for this. First of all, the general impression is of an ABSTRACT text. I can straight-away imagine your reaction to this and I dread misunderstandings! But putting myself in the readers place, since, once again, it does involve a collection intended for a wide public that we are beginning to know well, I can assure you that this public will not be able to follow page after page of reflections upon what one is bound to call a philosophical and spiritual system. Obviously this impression is caused primarily by the fact that you have begun with twenty-one pages where the reader is assumed to already know of Sri Aurobindos historical existence and the content of the Vedas and the Upanishads, plus I dont know how many other notions of rite, truth, divinity, wisdom, etc., etc. In my view, and the solution is going to appear cruel to you, for you certainly value these twenty-one pages [on the Secret of the Veda], they should purely and simply be deleted, for everything you say there, which is very rich in meaning, can only become clear when one has read what follows. There are many books in which readers can be asked to make the effort entailed in not understanding the beginning until they have read the end: but not books of popular culture. One could envisage an introduction of three or four pages to situate the spiritual climate and cultural world in which Sri Aurobindos thought has taken place, provided, however, that it is sufficiently descriptive, and not a pre-synthesis of everything to be expounded upon in what follows. In a general way you are going to smile, finding me quite Cartesian! But the readership we address is more or less permeated by a widespread Cartesianism, and you can help them, if you like, to reverse their methodology, but on the condition that you make yourself understood right from the start. Generally, you dont make enough use of analysis and, even before analysis, of a description of the realities being analyzed. That is why the sections of pure philosophical analysis seem much too long to us, and, even apart from the abstract character of the chapter on evolution (which should certainly be shorter), one feels at a positive standstill! After having waited patiently, and sometimes impatiently, for some light to be thrown on Sri Aurobindos own experience, one reads with genuine amazement that one can draw on energies from above instead of drawing on them from the material nature around oneself, or from an animal sleep, or that one can modify his sleep and render it conscious master illnesses before they enter the body. All of that in less than a page; and you conclude that the spirit that was the slave of matter becomes again the master of evolution. But how Sri Aurobindo was led to think this, the experiences that permitted him to verify it, those that permit other men to consider the method transmittable, the difficulties, the obstacles, the realizationsdoesnt this constitute the essence of what must be said to make the reader understand? Once again, it is the question of a pedagogy intimately tied in with the spirit of the collection. Let me add as well that I always find it deplorable when a thought is not expressed purely for its own sake, but is accompanied by an aggressive irony towards concepts which the author does not share. This is pointless and harms the ideas being presented, all the more so because they are expressed in contrast with caricatured notions: the allusions you make to such concepts as you think yourself capable of evoking the soul, creation, virtue, sin, salvationwould only hold some interest if the reader could find those very concepts within himself. But, as they are caricatured by your pen, the reader is given the impression of an all too easily obtained contrast between certain ideas admired and others despised. Whereas it would be far more to the point if they corresponded to something real in the religious consciousness of the West. I have too much esteem for you and the spiritual world in which you live to avoid saying this through fear of upsetting you.
Amen.
--
Yesterday night Sri Aurobindo told me, They wouldnt have been satisfied unless they had been given a good pack of dubious miracles.
Thats exactly what they wanttales about miracles.
I dont believe your book can be changedits meaningless to snip at it. If you really want to know what I would do, I would write another one, putting myself in their place: something showing a comprehensible Sri Aurobindoalmost a congenial Sri Aurobindo that is, only the constructive side of his teaching, in its most external form, leaving out not the philosophical notions, but the truly spiritual ones, for that is completely sealed to their understanding.
They are not ready! They are not ready.
--
Seen from the European angle, Sri Aurobindo represents an immense spiritual revolution, redeeming Matter and the creation, which to the Christian religion is fundamentally a fallits really unclear how what has come from God could become so bad, but anyway, better not be too logical! its a fall. The creation is a fall. And thats why they are far more easily convinced by Buddhism. I saw this particularly with Richard, whose education was entirely in European philosophy, with Christian and positivist influences; under these two influences, when he came into contact with Theons cosmic philosophy and later Sri Aurobindos revelation, he immediately explained, in his Wherefore of the Worlds, that the world is the fruit of DesireGods desire. Yet Sri Aurobindo says (in simple terms), God created the world for the Joy of the creation, or rather, He brought forth the world from Himself for the Joy of living an objective life. This was Theons thesis too, that the world is the Divine in an objective form, but for him the origin of this objective form was the desire to be. All this is playing with words, you understand, but it turns out that in one case the world is reprehensible and in the other it is adorable! And that makes all the difference. To the whole European mind, the whole Christian spirit, the world is reprehensible. And when THAT is pointed out to them, they cant stand it.
So the very normal, natural reaction against this attitude is to negate the spiritual life: lets take the world as it is, brutally, materially, short and sweet (since it all comes to an end with this short life), lets do all we can to enjoy ourselves now, suffer as little as possible and not think of anything else. Having said that life is a condemned, reprehensible, anti-divine thing, this is the logical conclusion. Then what to do? We dont want to do away with life, so we do away with the Divine.
--
From the practical standpoint, I would much prefer the book to be printed here and for us to make the necessary effort for it to go out and touch as many people as possible. The publisher may be a handy and less troublesome channel, but hes not at all the best onefar from it. THAT I know, because I am constantly seeing your book with Sri Aurobindos perception, and I am absolutely positive that he likes it very much; he has put a lot into it and he sees that it can be an enormous help but not in the short run. There is always the sense of it needing a hundred years to have its full effect. With your publisher, on the other hand, the effects are far more violent, more external and noisy, but they fade far more quickly.
And I feel its rather essential to change all the emphasis on pictures. I let them go because there was nothing else to do, but I must say I wasnt too happy about it.1 it was not a deep understanding, a soul-understanding, that chose the pictures, but a very developed intellect.
--
My book, of course, would be: What I have known of Sri Aurobindo and on his supreme level. What I have known of Sri Aurobindo is what I have been able to perceive of the Avatar. What he represents. Thats how I see him. So, what I have known of Sri Aurobindo, expressed spontaneously, with a minimum of external events, the very minimum, but with all the experiences of our meetings: at that time, this opened that; at that moment, I realized this or saw that or felt something else ; and then I was able to do such and such and all of it was Sri Aurobindo.
I know it would create a furor if I wrote this book! Because any fool could read it like a story and feel perfectly satisfied and he wouldnt even notice it taking hold of him inside and changing him.
--
For example, the importance of the departure2: how he was present the whole time I was away; how he guided my entire life in Japan; how. Of course, it would be seen in the mirror of my own experience, but it would be Sri Aurobindonot me, not my reactions: him; but through my experience because thats all I can speak of.
There would be interesting things even for.
--
Here, just to give you an example: when I first began to work (not with Theon personally but with an acquaintance of his in France, a boy4 who was a friend of my brother), well, I had a series of visions (I knew nothing about India, mind you, nothing, just as most Europeans know nothing about it: a country full of people with certain customs and religions, a confused and hazy history, where a lot of extraordinary things are said to have happened. I knew nothing.) Well, in several of these visions I saw Sri Aurobindo just as he looked physically, but glorified; that is, the same man I would see on my first visit, almost thin, with that golden-bronze hue and rather sharp profile, an unruly beard and long hair, dressed in a dhoti with one end of it thrown over his shoulder, arms and chest bare, and bare feet. At the time I thought it was vision attire! I mean I really knew nothing about India; I had never seen Indians dressed in the Indian way.
Well, I saw him. I experienced what were at once symbolic visions and spiritual FACTS: absolutely decisive spiritual experiences and facts of meeting and having a united perception of the Work to be accomplished. And in these visions I did something I had never done physically: I prostrated before him in the Hindu manner. All this without any comprehension in the little brain (I mean I really didnt know what I was doing or how I was doing itnothing at all). I did it, and at the same time the outer being was asking, What is all this?!
--
As for Theon, he was European and wore a long purple robe that wasnt at all like the one in my vision. (Im not sure, but I think he was either Polish or Russian, but more probably Russian, of Jewish descent, and that he was forced to leave his country; he never said anything about this to anyone, its only an impression.) When I saw him I recognized him as a being of great power. And he bore a certain likeness to Sri Aurobindo: Theon was about the same size (not a tall man, of medium height) and thin, slim, with quite a similar profile. But when I met Theon I saw (or rather I felt) that he was not the man I saw in my vision because he didnt have that vibration. Yet it was he who first taught me things, and I went and worked at Tlemcen for two years in a row. But this other thing was always there in the background of the consciousness.
Then when Richard came here he met Sri Aurobindo (he was haunted by the idea of meeting the Master, the Guru, the Great Teacher). Sri Aurobindo was in hiding, seeing no one, but when Richard insisted, he met him, and Richard returned with a photograph. It was one of those early photos, with nothing in it. It was empty, the remnants of the political man, not at all resembling what I had seen I didnt recognize him. Its strange, I said to myself, thats not it (for I saw only his external appearance, there was no inner contact). But still, I was curious to meet him. At any rate, I cant say that when I saw this photograph I felt, Hes the one! Not at all. He impressed me as being a very interesting man, but no more.
I came here. But something in me wanted to meet Sri Aurobindo all alone the first time. Richard went to him in the morning and I had an appointment for the afternoon. He was living in the house thats now part of the second dormitory, the old Guest House.5 I climbed up the stairway and he was standing there, waiting for me at the top of the stairs. EXACTLY my vision! Dressed the same way, in the same position, in profile, his head held high. He turned his head towards me and I saw in his eyes that it was He. The two things clicked (gesture of instantaneous shock), the inner experience immediately became one with the outer experience and there was a fusion the decisive shock.
But this was merely the beginning of my vision. Only after a series of experiencesa ten months sojourn in Pondicherry, five years of separation, then the return to Pondicherry and the meeting in the same house and in the same waydid the END of the vision occur. I was standing just beside him. My head wasnt exactly on his shoulder, but where his shoulder was (I dont know how to explain itphysically there was hardly any contact). We were standing side by side like that, gazing out through the open window, and then TOGETHER, at exactly the same moment, we felt, Now the Realization will be accomplished. That the seal was set and the Realization would be accomplished. I felt the Thing descending massively within me, with the same certainty I had felt in my vision. From that moment on there was nothing to sayno words, nothing. We knew it was THAT.
--
I dont know, Im putting it poorly, but this experience was concrete to the point of being physical. It happened in a Japanese country-house where we were living, near a lake. There was a whole series of circumstances, events, all kinds of thingsa long, long story, like a novel. But one day I was alone in meditation (I have never had very profound meditations, only concentrations of consciousness Mother makes an abrupt gesture showing a sudden ingathering of the entire being); and I was seeing. You know that I had taken on the conversion of the Lord of Falsehood: I tried to do it through an emanation incarnated in a physical being [Richard]7, and the greatest effort was made during those four years in Japan. The four years were coming to an end with an absolute inner certainty that there was nothing to be done that it was impossible, impossible to do it this way. There was nothing to be done. And I was intensely concentrated, asking the Lord, Well, I made You a vow to do this, I had said, Even if its necessary to descend into hell, I will descend into hell to do it. Now tell me, what must I do?The Power was plainly there: suddenly everything in me became still; the whole external being was completely immobilized and I had a vision of the Supreme more beautiful than that of the Gita. A vision of the Supreme.8 And this vision literally gathered me into its arms; it turned towards the West, towards India, and offered meand there at the other end I saw Sri Aurobindo. It was I felt it physically. I saw, sawmy eyes were closed but I saw (twice I have had this vision of the Supremeonce here, much later but this was the first time) ineffable. It was as if this Immensity had reduced itself to a rather gigantic Being who lifted me up like a wisp of straw and offered me. Not a word, nothing else, only that.
Then everything vanished.
--
It was after this vision, when I returned from Japan, that this meeting with Sri Aurobindo took place, along with the certainty that the Mission would be accomplished.
(silence)
--
Once, during those last difficult years, Sri Aurobindo told me that this was precisely what gave me my advantage and why (how to put it?) there were greater possibilities that I would go right to the end.
I still dont know. The day I do it will probably be done. Because it will come in the same manner, like a massive fact: it will be LIKE THAT. And only much later will the understanding say, Ah! So thats what it is!
--
But it never passed through my head first, never, never, never! Experiences came in my childhood that I didnt understand until Sri Aurobindo told me certain things; then I said, Ah, so thats what it was! But I never had that kind of curiosity, I never cared to understand with the head, I wasnt interested. I was interested in the result, in the inner change: how my attitude towards the world changed, my position relative to the creation that interested me from my infancy; how what seemed to be quite ordinary incidents could so completely change my relationship with that whole little world of children. And it was always the same thing: instead of feeling burdened, with a weight on your head, and just plodding on like a donkey, something would lift (gesture) and you would be on top of ityou could smile and begin to change. See that thing thats out of place? Why not set it right! Like arranging things in a drawer.
Why? How? What does it all mean? What do I care! Setting it right is whats important!
--
Think it over. I would like us to publish your book exactly as it is, with its full force, with all that Sri Aurobindo has put into it; and we will give it a bit of help to go and do its work. And you should come to an understanding with these people. But first you should write just a simple book, quite simple and quite positive: the constructive aspectvery constructive, very simple. No attempt to convince, no big problemsno, no, no! Sri Aurobindo has come to tell the world that man is not the final creation, that there is another creation; and he said this not because he knew it but because he felt it. And he began to do it. And thats all.
It neednt be long.
--
There are many things like that in Sri Aurobindos book, On Himself, many things.
Just see if you feel like it, mon petit.
--
Actually, Satprem did see Sri Aurobindo in 1946 or 1947.
Themanlys.
0 1961-12-23, #Agenda Vol 02, #The Mother, #Integral Yoga
(Concerning the Sri Aurobindo manuscript, Mother advises against replying to the publisher too hastily, because she sees a possibility that could change the situation.)
There is something deeper. And within this deeper thing there was: quiet, quiet, quiet, we will wait; and the impression (but vague, distant and uncertain) of some attempt being made to introduce a very good possibility into the atmosphere. I never see on the purely physical plane, you know (its always on the subtle physical, the plane of possibilities thats more real to me; the purely physical generally eludes me, but I see the subtle physical clearly), and I was seeing I dont know, it was like something higher, from above, trying to make someone enter the field of possibilities, a brain that would suddenly be touched by the book and reverse the situation. I dont know who, I dont know what, I dont know how. Ah, you know that yellow rose I just gave you? Its fringed in pink. Well, what came was like a slender pink fringe winding through the atmosphere of this situation.
0 1962-01-09, #Agenda Vol 03, #The Mother, #Integral Yoga
Afterwards, I looked into it a bit. Whats wrong with you, anyway? I said. If you dont have the strength to bear experiences you wont be able to do the work! My body answered me very clearly that I was overworking it; and Sri Aurobindos will was clearly behind it, saying, Its overwork. You cant keep on seeing people and talking for hours on end and then going into these kinds of experiences. You cant do both, you have to choose, or at least strike a better balance. Well, I certainly wasnt going to stop my experiences, so I took advantage of this little incident to get some rest. It was nothing, really! The doctors were saying, Take care, the heart isnt working properly, and all that. They wanted to start drugging me! All I need is peace and quiet, not drugs. So I took a restand since I had to have an excuse, I said I wasnt well and needed rest.
But following that, and because of the overwork, an old thing I thought I had cured has come back. It was originally brought on by overwork when I was going to the Playground and resting only two hours out of twenty-four, which wasnt enougha sort of ulcer formed between my nose and throat. Its an old complaint, dating from the removal of adenoids in my childhood; the operation left a kind of small cavity, which was nothing in itself, except that occasionally it would give me a cold. But as a result of overwork it came back in the form of an ulcer, and gave me artificial colds; it was so sour and corrosive, a terrible irritation in the throat and nose. It got much worse when I was giving classes at the Playground, and once I showed it to the doctor. Why, you have an ulcer! he said. A big fuss. He offered to treat me. No thanks! I said. Dont worry, it will pass. And I began my own yogic treatment. It was over in a week and for three years there was no further sign of it. Recently (the last two or three months) I had felt it trying to come back, for exactly the same reason of overwork. And with that little adventure the other day, it did come backit gave me one of those stupid colds: sneezing, coughing. Its not quite over yet. But its nothing, it just gives me an excuse (laughing) to tell people I am still not quite well!
--
These past few days Ive had some interesting experiences from this standpoint. I had what is commonly called fever, but it wasnt feverit was a resurfacing from the subconscient of all the struggles, all the tensions this body has had for what will soon be eighty-three years. I went through a period in my life when the tension was tremendous, because it was psychological and vital as well as physical: a perpetual struggle against adverse forces; and during my stay in Japan, particularly oh, it was terrible! So at night, everything that had been part of that life in Japanpeople, things, movements, circumstancesall of it seemed to be surrounding my body in the form of vital3 vibrations, and to be taking the place of my present state, which had completely vanished. For hours during the night, the body was reliving all the terrible tensions it had during those four years in Japan. And I realized how much (because at the time you pay no attention; the consciousness is busy with something else and not concentrated on the body), how much the body resists and is tense. And just as I was realizing this, I had a communication with Sri Aurobindo: But youre keeping it up! he told me. Your body still has the habit of being tense. (Its much less now, of course; its quite different since the inner consciousness is in perfect peace, but the BODY keeps the habit of being tense.) For instance, in the short interval between the time I get up and the time I come down to the balcony,4 when I am getting ready (I have to get this body ready to come down) well, the body is tense about being ready in time. And thats why accidents happen at that moment. So the following morning I said, All right, no more tension, and I was exclusively concerned with keeping my body perfectly tranquil I was no later than usual! So its obviously just one of the bodys bad habits. Everything went off the same as usual, and since then things are better. But its a nasty habit.
And so I looked. Is it something particular to this body? I wondered. To everyone who has lived closely with it, my body gives the impression of two things: a very concentrated, very stubborn will, and such endurance! Sri Aurobindo used to tell me he had never dreamed a body could have such endurance. And thats probably why. But I dont want to curtail this ability in any way, because it is a CELLULAR will, and a cellular endurance toowhich is quite intriguing. Its not a central will and central endurance (thats something else altogether)its cellular. Thats why Sri Aurobindo used to tell me this body had been specially prepared and chosen for the Workbecause of its capacity for obstinate endurance and will. But thats no reason to exercise this ability uselessly! So I am making sure it relaxes now; I tell it constantly, Now, now! Just let go! Relax, have some fun, wheres the harm in it? I have to tell it to be quiet, very quiet. And its very surprised to hear that: Ah! Can I live that way? I dont have to hurry? I can live that way?
So thats why I am resting. Am I better or not? Things are always the same. Were I to start doing what I was doing before, which I KNEW all along was absolutely unreasonable. Its not that I didnt know it; I did know and I wasnt happy about it, because I knew I was doing something I shouldnt. I have no intention of starting again, but if I had said, I am withdrawing for good, it would have been. If you knew how MANY things have gone slack [in the Ashram]! And how many people I am telling off: Well, you wouldnt have done that a week ago! Oh, thats an experience in itselfto see what peoples so-called faithfulness depends on.
--
During that return to the past over the last few days, the life I led with Sri Aurobindo suddenly came back to me. What helped this to happen was reading passages about me in his book,6 letters he wrote about me that I had never read before. And it all came back, those full thirty years I lived with him.
Psychologically, there was no struggle, no tension, no effortnot ONCE; I was living in total and confident serenity. On the material plane there were attacks, but even these he took upon himself. Well, I saw it all, all those thirty years of life; not for a SECOND did I have any sense of responsibility, in spite of all the work I was doing, all the organizing and everything. He had supposedly passed on the responsibility to me, you see, but he was standing behindHE was actually doing everything! I was active, but with absolutely no responsibility. I never felt responsible for a single minutehe took the full responsibility. It was really.
--
Yesterday evening I read something in the book9. Sri Aurobindo is writing to someone who said, How lucky people are who live near the Mother. You dont know what youre talking about! he replies. To live in the Mothers physical presence is one of the most difficult things. Do you remember this passage? I didnt know he had written that. Well, well I thought. He writes, It is hard to stay near her, because the difference between the physical consciousness of all you people and her physical consciousness is so enormous.10 Indeed, thats what tires me out. Thats what tires my body, because it is used to living in a certain rhythm, a universal rhythm.
(silence)
--
So here we are againwe wont get much work done today! Do you have any questions [on Sri Aurobindos Aphorisms]?
(Satprem reads:)
--
Thats another thing I have noticed: even in my childhood I was already conscious of what Sri Aurobindo calls living divinely, that is, outside the sense of Good and Evil.
This was counterbalanced by a terrible censor which never left me.11 It took Sri Aurobindo to clear it from my path. But I didnt have the sense of sin, of Good and Evil, sin and virtuedefinitely not! My consciousness was centered around right action and wrong action12this should have been done, that shouldnt havewith no question of Good or Evil, from the standpoint of work, of action alone. My consciousness has always been centered on action. It was a vision, a perception of the line to be followedor the many lines to be followed for the action to be accomplished. And any deviation from what to me was the luminous line, the straight line (not geometrically straight: the luminous line, the line expressing the divine Will), the slightest deviation from that, and oh, it was the only thing that tormented me.
And the torment didnt come from me, it came from that character hooked on to my consciousness and constantly whipping me, hounding me, ill-treating mewhat people call their conscience, which has nothing whatsoever to do with consciousness!13 Its an adverse being, and whatever it can change, it changes for the worse; whatever is susceptible to being changed into something antidivine, it changes. And it is constantly repeating the same thing: This is wrong, that is wrong, this is wrong.
--
So its a bit difficult for me to identify with the feeling Sri Aurobindo describes here; it doesnt correspond to anything in me. I understand, of course! I understand very well what he means. But to identify with that sentiment.
But tell me what you wanted to say.
All in all, in these last few aphorisms Sri Aurobindo is clearly trying to show us that we must go beyond the sense of sin and virtue. It reminds me of a passage from one of your experiences which struck me very much at the time. In that experience you went to the supramental world: you saw a ship landing on the shore of the supramental world and people being put through certain testssome people were rejected, others were kept. Theres a striking passage in your description, and it bears a relation to these aphorisms. May I read you what you said?14
Yes I dont remember it any more.
--
For Sri Aurobindo and Mother, the "vital" represents the regions or centers of consciousness below the mind, between the throat and the sex center, i.e. the whole region of emotions, feelings, passions, etc., which constitute the various expressions of Life-Energy.
Up to March 1962, Mother came out every morning on the first floor balcony. The disciples were assembled on the street below.
--
Sri Aurobindo on Himself.
Sadhana: spiritual discipline.
--
Sri Aurobindo on Himself.
Here is the text of Sri Aurobindo's letter: "There is a confusion here. The Mother's grace is one thing, the call to change another, the pressure of nearness to her is yet another. Those who are physically near to her are not so by any special grace or favour, but by the necessity of their work that is what everybody here refuses to understand or believe, but it is the fact: that nearness acts automatically as a pressure, if for nothing else, to adapt their consciousness to hers which means change, but it is difficult for them because the difference between the two consciousnesses is enormous especially on the physical level and it is on the physical level that they are meeting her in the work."
Centenary Edition, Vol. XXV, p. 297
0 1962-01-12 - supramental ship, #Agenda Vol 03, #The Mother, #Integral Yoga
But Sri Aurobindo must have had the experience [of cellular expansion], because he said positively that it COULD be done.
The question, of course, is the supramentalization of MATTER the consciousness, thats nothing at all. Most people who have had that experience had it on the mental level, which is relatively easy. Its very easy: abolition of limits set by the ego, indefinite expansion with a movement following the rhythm of the Becoming. Mentally, its all very easy. Vitally. A few months after I withdrew to my room, I had the experience in the vitalwonderful, magnificent! Of course to have the experience there, the mind must have undergone a change, one must be in complete communion; without exception, any individual vital being that hasnt been prepared by what might be called a sufficient mental foundation would be panic-stricken. All those poor people who get scared at the least little experience had better not dabble with thistheyd panic! But as it happensthrough divine grace, you might saymy vital, the vital being of this present incarnation, was born free and victorious. It has never been afraid of anything in the vital world; the most fantastic experiences were practically childs play. But when I had that experience, it was so interesting that for a few weeks I was tempted to stay in it; it was. I once told you a little about that experience (it was quite a while ago, at least two years).5 I told you that even during the day I seemed to be sitting on top of the Earth that was this realization in the vital world. And what fantastic nights it gave me! Nights I have never been able to describe to anyone and never mentioned but I would look forward to the night as a marvelous adventure.
--
If we continue along this path, we will surely be able to do some worthwhile work, because its all new. Its quite new I never spoke of this with Sri Aurobindo because at the time I didnt have those experiences. I had all the psychological experiences, experiences in the mind, even the most material mind, or in the vital or the physical consciousness the physical CONSCIOUSNESS but not in the body. Thats something new, it started only three or four years ago.
All the rest is easy. Everything up to that point is settledsettled very nicely.
--
Its something Sri Aurobindo and I have discussed (discussed is one way of putting it), something we spoke about, and his view was the same as mine: there is a power, yes, to FIX the form here on earth, a power we dont have. Even people with the ability to materialize things (like Madame Thon, for instance) cant make their materializations last; it cant be done, they dont lastthey dont have the quality of physical things.
And without this quality, well the creations continuity could not be assured.
--
I dont think Ive been going slowly. As I told you last time, I had the most wonderful conditions, those thirty years with Sri Aurobindoas wonderful as could be. I havent wasted my time. Oh, it was hour by hour!
It is a long, drawn-out work.
0 1962-01-21, #Agenda Vol 03, #The Mother, #Integral Yoga
(The point of departure for this conversation was one of Sri Aurobindo's aphorisms:)
70Examine thyself without pity, then thou wilt be more charitable and pitiful to others.
--
This sort of will in people for purity, for Good (which in ordinary mentality is expressed by a need to be virtuous) is actually the GREAT OBSTACLE to true self-giving. Its the root of Falsehood, the very source of hypocrisy: the refusal to take up ones share of the burden of difficulties. And thats what Sri Aurobindo has touched on in this aphorism, directly and very simply.
Do not try to be virtuous. See to what extent you are united, ONE with all that is antidivine. Take up your share of the burden; accept to be impure and false yourself, and in so doing you will be able to take up the Shadow and offer it. And insofar as you are able to take it and offer it, things will change.3
--
It was the same experience when I told Sri Aurobindo that India was free; it was the Universal Mother speaking from what could be called Her originit was from that level and the thing took thirty-five years to come down on Earth.
When I had the experience that the time had come for the supramental Force to descend on Earth, I followed the effects of that descent, I followed the effects and the consequences in my consciousness. But to ordinary eyes it was something like what happened with Indias liberationits possible, of course, that the Supermind did come down, but for the moment its effects are more than veiled.
--
(Two letters of Sri Aurobindo on psychoanalysis)
Your practice of psycho-analysis was a mistake. It has, for the time at least, made the work of purification more complicated, not easier. The psycho-analysis of Freud is the last thing that one should associate with yoga. It takes up a certain part, the darkest, the most perilous, the unhealthiest part of the nature, the lower vital subconscious layer, isolates some of its most morbid phenomena and attributes to it and them an action out of all proportion to its true role in the nature. Modern psychology is an infant science, at once rash, fumbling and crude. As in all infant sciences, the universal habit of the human mindto take a partial or local truth, generalise it unduly and try to explain a whole field of Nature in its narrow termsruns riot here. Moreover, the exaggeration of the importance of suppressed sexual complexes is a dangerous falsehood and it can have a nasty influence and tend to make the mind and vital more and not less fundamentally impure than before.
--
When Satprem published extracts from this conversation in the Ashram Bulletin of April 1962, Mother had this passage modified (over his protests). Instead of "Do not try to be virtuous," she put "Do not try to seem virtuous"; and she added: "There's a drawback here. People never understand anything, or rather they understand everything in their own way. They would take this sentence as an encouragement to get into mischief, to misbehave, to entertain wrong feelings, and then proclaim, 'We are the Lord's favorites!' ... There was something like it in one of Sri Aurobindo's letters, you remembera letter to people who wanted to bring all the impurities in themselves out to the surface; he told them that was definitely not the way!" (See Sri Aurobindo's two letters on psychoanalysis in the Addendum)
Letters on Yoga, Cent. Ed., XXIV. 1605 ff.
0 1962-01-27, #Agenda Vol 03, #The Mother, #Integral Yoga
What did you want to ask? What was it that the white gods had missed? But Sri Aurobindo has written it all down in full, right here in the Aphorisms. He has mentioned everything, taken up one thing after another: Without this, there would not have been that; without this, there would not have been that and so on.1
But I also remember reading The Tradition, before I met Sri Aurobindo (it was like a novel, a serialized romance of the worlds creation, but it was very evocative; Theon called it The Tradition). That was where I first learned of the universal Mothers first four emanations, when the Lord delegated his creative power to the Mother. And it was identical to the ancient Indian tradition, but told like a nursery story; anyone could understandit was an image, like a movie, and very vivid.
So She made her first four emanations. The first was Consciousness and Light (arising from Sachchidananda); the second was Ananda and Love; the third was Life; and Truth was the fourth. Then, so the story goes, conscious of their infinite power, instead of keeping their connection with the supreme Mother and, through Her, with the Supreme, instead of receiving indications for action from Him and doing things in proper order, they were conscious of their own power and each one took off independently to do as he pleased they had power and they used it. They forgot their Origin. And because of this initial oblivion, Consciousness became unconsciousness, and Light became darkness; Ananda became suffering, Love became hate; Life became Death; and Truth became Falsehood. And they were instantly thrown headlong into what became Matter. According to Theon, the world as we know it is the result of that. And that was the Supreme himself in his first manifestation.
--
It was written in English and I am the one who translated it into Frenchinto horrible French, perfectly ghastly, because I put in all the new words Theon had dreamed up. He had made a detailed description of all the faculties latent in man, and it was remarkable but with such barbarous words! You can make up new words in English and get away with it, but in French its utterly ridiculous. And there I was, very conscientiously putting them all in! Yet in terms of experience, it was splendid. It really was an experienceit came from Madame Theons experiences in exteriorization. She had learned what Theon also taught me, to speak while youre in the seventh heaven (the body goes on speaking, rather slowly, in a rather low voice, but it works quite well). She would speak and a friend of hers, another English woman who was their secretary, would note it all down as she went along (I think she knew shorthand). And afterwards it was made into stories, told as stories. It was all shown to Sri Aurobindo and it greatly interested him. He even adopted some of the words into his own terminology.
The divisions and subdivisions of the being were described down to the slightest detail and with perfect precision. I went through the experience again on my own, without any preconceived ideas, just like that: leaving one body after the other, one body after the other, and so on twelve times. And my experienceapart from certain quite negligible differences, doubtless due to differences in the receiving brainwas exactly the same.
--
I dont know if those experiences have been described in traditional scriptures. I havent read any I know nothing of Indian literature, nothing at all. I only know what Sri Aurobindo has said, plus a few odds and ends from here and there. And each time I found myself faced with their vocabulary oh, it really puts you off!
You speak of exteriorizationcouldnt you show me a simple way of learning to do it?
--
He did a portrait in profile of Sri Aurobindo, looking towards the future.
Considering it to be of no interest, Satprem unfortunately did not keep a record of his answer. The P. in question died insane, in a so-called "Japanese hospital," and one night (this is most likely the story he was telling Mother here) Satprem found him being held prisoner in a kind of hell. His body was covered with wounds which Satprem treated with balm. He then told P., "But go on, say Mother's mantra!" And the moment Satprem began to recite the mantra, the whole place explodedblown to smithereens. An instantaneous deliverance. A few months later (or it may have been a few years), P. came to see Satprem at night with a bouquet of flowers and a smile, as if to announce that he was taking on a new body.
0 1962-02-03, #Agenda Vol 03, #The Mother, #Integral Yoga
There has been a kind of perception of a variety of bodily activities, a whole series of them, having to do exclusively (or so it seems) with the maintenance of the body. Some are on the borderlinesleep, for instance: one portion of it is necessary for good maintenance of the body, and another portion puts it in contact with other parts and activities of the being; but one portion of sleep is exclusively for maintaining the bodys balance. Then there is food, keeping clean, a whole range of things. And according to Sri Aurobindo, spiritual life shouldnt suppress those things; whatever is indispensable for the bodys well-being must be kept up. For ordinary people, all other bodily activities are used for personal pleasure and benefit. The spiritual man, on the other hand, has given his body to serve the Divine, so that the Divine may use it for His work and perhaps, as Sri Aurobindo said, for His joyalthough given the present state of Matter and the body, that seems to me unlikely or at best very intermittent and partial, because this body is much more a field of misery than a field of joy. (None of this is based on speculation, but on personal experience I am relating my personal experience.) But with work, its different: when the body is at work, its in full swing. Thats its joy, its needto exist only to serve Him. To exist only to serve. And of course, to reduce maintenance to a bare minimum while trying to find a way for the Divine to participate in the very restricted, limited and meager possibilities of joy this maintenance may give. To associate the Divine with all those movements and things, like keeping clean, sleeping (although sleep is different, its already a lot more interesting); but especially with personal hygiene, eating and other absolutely indispensable things, the attempt is to associate them with the Divine Presence so that they may be as much an expression of divine joy as possible. (This is realized to a certain extent.)
Now where does japa fit into all this?
0 1962-02-06, #Agenda Vol 03, #The Mother, #Integral Yoga
Perseus the Deliverer, a play in five acts by Sri Aurobindo.
The play was performed some eight years earlier, in December 1954.
In Sri Aurobindo's play, Andromeda, daughter of the King of Syria, is condemned by her own people to be devoured by Poseidon, the Sea-god, for some impiety she had committed against him. The story is actually about the passage of a half-primitive tribe, living in terror of the old dark and cruel gods, to a more evolved and sunlit stage. Perseus, son of Diana and Zeus, and protected by Pallas Athene, goddess of wisdom and intelligence, comes to deliver Andromeda from the rock she is chained to (the rock symbolizes the Inconscient for the Rishis), and founds the religion of Athene, "... the Omnipotent / Made from His being to lead and discipline / The immortal spirit of man, till it attain / To order and magnificent mastery / Of all his outward world" (in the words of Sri Aurobindo). It is the force of progress pitted against the old priests of the old religions, symbolized by the cruel and ambitious Polydaon. Here Mother is scrutinizing an old problem"Always the same problem"that she must have encountered in many existences (Egypt included) and would encounter again eleven years later: the acceptance of the death she is forced into as the Supreme's Will, and then this "love of Life" she twice mentions here.
***
0 1962-02-09, #Agenda Vol 03, #The Mother, #Integral Yoga
Sri Aurobindos play, Rodogune:
Humanity seems so miserable to me, so miserable! Why do I always feel this way?
--
But I knew it right from the start! Mon petit, at the age of five, I already knew it was miserable, it already seemed that way to me. But I made the best of it, and the whole time I was working with Sri Aurobindo it was all right: I didnt once think about it, I took people as they were, for what they were, and life tooit was quite all right, things went on very happily. But now it seems so poor, so poor.
I would rather leave.
0 1962-02-13, #Agenda Vol 03, #The Mother, #Integral Yoga
Thats what I was expecting from Sri Aurobindo.
But he himself was searching. Had he continued, he probably would have found it. But obviously it wasnt possible.4
--
Mother means that it wasn't possible for Sri Aurobindo to continue.
In a letter dated August 16, 1935, Sri Aurobindo writes: "Now I have got the hang of the whole hanged thinglike a very Einstein I have got the mathematical formula of the whole affair (unintelligible as in his own case to anybody but myself) and am working it out figure by figure."
Once again, it is interesting to note that animals or plants, even "things," seem to respond to the influence more readily than men.
0 1962-02-17, #Agenda Vol 03, #The Mother, #Integral Yoga
The thought keeps coming to me that I will have to write a new book on Sri Aurobindo.1
***
0 1962-02-24, #Agenda Vol 03, #The Mother, #Integral Yoga
For a long time, several months, things were constantly on the brink, and dangerously so; I felt they could go either this way or that. Then on my birthday1 something suddenly tilted. All at once a formation seemed to have been lifted, a formation weighing terribly on I wont say on what, because it appeared to be everything it was lifted with the sweep of a hand, exactly the same movement Sri Aurobindo used for taking away illnesses.2
It has made a tremendous change for this body, as though I had abruptly gotten out of a very tight corner.
--
I did it myself for years, using the same system: inhale, hold, exhale, remain empty. But holding the lungs empty is said to be dangerous, so I dont advise it. I did it for years. Without knowing it, Sri Aurobindo and I did it nearly the same way, along with all sorts of other things that arent supposed to be done! This is to tell you that the danger is mainly in what you think. In the course of certain movements, both of us made the air go out through the crown of the headapparently thats only to be done when you want to die! (Mother laughs) It didnt kill us.
No, the danger is MAINLY a thought formation.
--
At any rate, Sri Aurobindo and I both did a lot of things considered dangerous, and absolutely nothing happened to us. Not that its necessary to do dangerous things, but nothing happened to us, so it all depends on how you do them.
I think you can safely forget about this formation.
--
Mother used to say that when Sri Aurobindo cured somebody, one often saw a subtle hand come with a current of blue force and seize, as it were, the vibration of the illness or disorder between its fingertips.
On the afternoon of the 21st, Mother went to watch a performance given by the children.
0 1962-03-03, #Agenda Vol 03, #The Mother, #Integral Yoga
I would be curious to know what Sri Aurobindo meant by it.
I did know, but I hastened to forget it
0 1962-03-06, #Agenda Vol 03, #The Mother, #Integral Yoga
I used to say the same thing. When Sri Aurobindo was here I used to tell everybody, I am not a saint and dont want to be a saint! And look what has happened to me!
You have to be an unsaintly saint.
--
You know, all those little rules were enjoined to follow: Above all, dont do that; and be sure to do this, dont forget that. Like ablutions, for instance, or attitudes, or what to eattheres no dearth of them. A mountain of dos and dontsall completely swept away! And swept away to the point where sometimes a rule, something highly recommended (Be sure to do this, be careful to do thatan attitude or an action) becomes an obstacle. I hardly dare say it, but one example is having a regular schedulealways making ablutions at the same hour, always doing japa in the same manner and so on. And I am perfectly aware that Sri Aurobindo himself puts all sorts of trivial obstacles in my wayobstacles I could hurdle with a single second of reflection; he sets them up as if in play. Do you remember the aphorism where he says he was quarreling with the Lord and the Lord made him fall in the mud?2 Thats just what I feel. He puts a stick in my spokes and laughs. So I say, All right, thats enough, I dont give a hoot! Ill do whatever You want, its not my problem; I can do it or not do it, do it this way or that. It has all gone up in smoke now.
What has become constant, though. I shouldnt say it, because its going to get me into trouble again! But anyway, whats trying to be constant is DISCRIMINATION: taking all circumstances, vibrations, relationships, what comes from the people around me, what responds, and putting each in its proper place. A second-to-second discrimination. I know where things are coming from, why they come, their effect, where theyre going to lead me, and so on. Its growing more and more frequent, constant, automaticlike a state of being.
--
Its that old habit, the old fear of being lazy. It took me. But Sri Aurobindo cured me of that rather quickly. Thats how it was before I met him. And thats the first thing he did: he gave me a tap on the head, and all activity ceasedtotal silence, all mental constructions and habits swept away in the blink of an eye.
I was very careful not to let it come back.
0 1962-03-11, #Agenda Vol 03, #The Mother, #Integral Yoga
Only its perfectly true that to deal with those realms one must either be fully protected by a guru, a real guru, a man with knowledge, or else have purity (not saintliness), an unmixed vital and mental purity. Very, very often, bhaktas [devotees] of Sri Aurobindo or mewhen they are sincere, truly sincere, that is, people of great spiritual purityhave dozens of beings appear to them, saying, I am Sri Aurobindo. It happens all the time, with all the right external appearancesits very easy for such beings to put on a disguise. It takes the inner psychic purity not to be deceivedyou invariably FEEL something that makes it impossible for you to be duped. But otherwise, many, many people are taken in.
I dont like to talk about this because people here have no discrimination; they would be left with nothing but fear and would no longer believe in anything, forever asking me, Oh, isnt this a trick? Which paralyzes everything. Thats why I didnt speak about that in this Talk.
--
In Sri Aurobindo's terminology, the Overmind represents the highest level of the mind, the world of the gods and origin of all the revelations and highest artistic creations the world that has ruled mental man till now.
***
0 1962-03-13, #Agenda Vol 03, #The Mother, #Integral Yoga
Because it comes from very highits not from here, not at all; it was decided on high, and a long, LONG time ago. Before you came here, I was constantly feeling. Besides, it hadnt been so long without Sri Aurobindo; when Sri Aurobindo was here I had nothing to say, and if I did speak it was almost by chance. Thats all. What had to be said was said by him. And when he left and I began to read his books (which I hadnt read before), I told myself, Well, what do you know! There was absolutely no need for me to say anything. And I had less and less desire to speak. The minute I met you, I began to get interested. Ah, I thought, collaboration! Something interesting can be done.
None of this is random chance. Its not that were taking advantage of circumstances, not at all; it was DECREED.
0 1962-04-03, #Agenda Vol 03, #The Mother, #Integral Yoga
Just between eleven and twelve [last night] I had an experience by which I discovered that there is a group of peoplepurposely their identity was not revealed to mewanting to create a kind of religion based on the revelation of Sri Aurobindo. But they have taken only the side of power and force, a certain kind of knowledge and all which could be utilized by Asuric forces. There is a big Asuric being that has succeeded in taking the appearance of Sri Aurobindo. It is only an appearance. This appearance of Sri Aurobindo has declared to me that the work I am doing is not his. It has declared that I have been a traitor to him and to his work and has refused to have anything to do with me.
There is in that group a man whom I must have seen once or twice, who is not with them in spirit, but only in appearance, but without knowledge. He does not know what kind of being it is. And he always hopes to make him accept me, believing it is truly Sri Aurobindo. I saw this being last night. I wont tell you all the details of the vision. It is not necessary. But I must say that I was fully conscious, aware of everything, knowing that there was an Asuric Force there, but not rejecting it, because of the infinity of Sri Aurobindo. I knew that everything is part of him and I do not want to reject anything. I met this being last night three times, even apologized for sins that I have not committed, and in full love and surrender.
I woke up at twelve, remembering everything.
Between 12:15 and two I was with the true Sri Aurobindo in the fullest and sweetest relationship there also in perfect consciousness, awareness, calm, and equanimity. At two I woke up and noted that just before, Sri Aurobindo himself showed me that still he was not completely master of the physical realm.
I woke up at two and noticed that the heart had been affected by the attack of this group that is wanting to take my life away from this body, because they know that as long as I am in a body upon earth their purpose cannot succeed. Their first attack was many years ago in vision and action. It happened during the night and I spoke of it to no one. I noted the date, and if I can come out of this crisis, I will find it and give it out. They would have liked me dead years ago. It is they who are responsible for these attacks on my life. Until now I am alive because the Lord wants me to be alive, otherwise I would have gone long ago.
I am no more in my body. I have left the Lord to take care of it, if it is to have the Supramental or not. I know, and I have also said, that now is the last fight. If the purpose for which this body is alive is to be fulfilled, that is to say, the first steps towards the Supramental transformation, then it will continue today. It is the Lords decision. I am not even asking what He has decided. If the body is incapable of bearing the fight, if it has to be dissolved, then humanity will pass through a critical time. What the Asuric Force that has succeeded in taking the appearance of Sri Aurobindo will create is a new religion or thought, perhaps cruel and merciless, in the name of the Supramental Realisation. But everybody must know that it is not true, it is not Sri Aurobindos teaching, not the truth of his teaching. The truth of Sri Aurobindo is a truth of love and light and mercy. He is good and great and compassionate and divine. Et cest Lui qui aura la victoire finale.1
Now, individually, if you want to help, you have only to pray. What the Lord wants will be done. Whatever He wills, He will do with this body, which is a poor thing.
0 1962-05-13, #Agenda Vol 03, #The Mother, #Integral Yoga
And then a Voice was explaining everything to me (not exactly a Voice, but something that was Sri Aurobindos origin, like the most recent gust from the Origin). As the experience unfolded, this Voice explained each gust to me, each span of the universe; and then it explained how it all became like this (Mother makes a gesture of reversal): the distortion of the universe. And I was wondering how it was possible, with that Consciousness, that supreme Consciousness, to relate to the present, distorted universe. How to make the connection without losing that Consciousness? A relationship between the two seemed impossible. And thats when that sort of Voice reminded me of my promise, that I had promised to do the Work on earth and it would be done. I promised to do the Work and it will be done.
Then began the process of descent,1 and the Voice was explaining it to me I lived through it all in detail, and it wasnt pleasant. It took an hour and a half to change from that true Consciousness to the individual consciousness. Because throughout the experience this present individuality no longer existed, this body no longer existed, there were no more limits, I was no longer herewhat was here was THE PERSON. An hour and a half was needed to return to the body-consciousness (not the physical consciousness but the body-consciousness), to the individual body-consciousness.
0 1962-05-15, #Agenda Vol 03, #The Mother, #Integral Yoga
(During the night of April 3, Mother had encountered an asuric being who had managed to assume Sri Aurobindo's appearance, as well as a group of people wanting to found a Nietzschean-type religion. Following this encounter, a heart attack had gravely endangered Mother's life. But this was not the first such meeting.)
I had said [on April 3] I would find the date of my first encounter with that fake Sri Aurobindo. What I found was the date of another experience that followed that encounter by perhaps three or four weeks, so that pins it down (Mother holds up an old desk-calendar page on which she had written:)
Night of July 24-25, 59: first penetration of the supramental force into the body. Sri Aurobindo alive in a concrete and permanent subtle physical body.
I told you about that experience of meeting Sri Aurobindo (the true Sri Aurobindo) in the subtle physical. This is the exact dateearly that morning I jotted it down on this paper. And it gives me the approximate date of the other vision: that is, I must have had my first experience with those people somewhere around the end of June or the beginning of July, 1959.
Did I tell you about it? It was a sort of vision that I took for a beginning of work on the subconscient. I had come to a place where Sri Aurobindo was staying and found him closeted in his room. There was a sort of large hall, an immense hall with rooms opening onto it, and his apartment was off to one side (gesture). I asked to see him. I was told it wasnt possible and I had to wait. I was astonished. Then certain things happened in the hall concerning A. and M. (rather interesting things, but concerning them personally). And at the same time, I was waiting. When it was all over, I asked once again to go into the room. Then through the doorway I saw I saw a tall Sri Aurobindomuch taller than he actually wasstrong but rather thin, thin in a way that not the way he really wasit was rather a gauntness, very harsh, very cold; and he was somewhat darker than he used to be. I saw him there, walking up and down; and when he was told I was asking to see him, I saw him in the distance saying, No, I dont want to see her. I wont acknowledge her and I dont want anything to do with hershe has betrayed me. Something like that (I couldnt hear the actual words, but the gestures were plain enough). Well, that was the very first timenothing of the kind had ever occurred before.
And I immediately felt that it was the expression of certain peoples thoughts. During the war there was a whole clique (I know their names and all the details) who said I had influenced Sri Aurobindo, made him deviate from his nationalist path and turn towards the Allies; they considered me to have ruined his life, his consciousness, his workeverything, you understand.1
And I was seeing the very IMAGE of that in this vision. A person I wont name (but I spoke to him afterwards; hes still here) came out of the room to tell me all this. In my vision I told him two things (it seems very distant nowit was back in 59and I no longer recall if I told him one thing after the other or both together). First of all, I protested against everything that fake Sri Aurobindo was saying about me, and at the same time I was going towards the person coming out of the room (its someone living here, you know, who is, who was quite close to Sri Aurobindo. Apparently he was under the influence of certain doubting thoughts, certain doubts, thats why he was there). I called him by name and spoke to him in English: But surely we have had a true spiritual relationship, a true union! Immediately he melted and said yes, and rushed headlong into my arms. In other words, that was his conversion, and thats why I spoke to him about it afterwards; I didnt tell him about the experience but I spoke of the doubt that was in him. It was truly a beginning of conversion in one part of his being, and for that reason I wont name him. And along with this, in answer to what that fake Sri Aurobindo was saying, I said forcefully (also in English): This means the negation of all spiritual experience! And immediately the whole scene, the whole construction, everythingpoof! Vanished, dissolved. The Force swept it all away.
Later, when I had that second vision April 3, 1962, I saw that the same being was behind this would-be Sri Aurobindo (and with a whole group organized around himpeople, ceremonies and so on). So from that I concluded that the thing had been developing. But when I first encountered those people [in 1959] it was merely something in the Subconscient and the effect was only psychological (an hour or two was enough to sort things out and put them in order). It didnt affect my health. But this time.
So it was in 59 that I first saw them, and it must have been the end of June or the beginning of July. This note [the desk-calendar page] is what gave me the clue, because I know that the other experience [of Sri Aurobindo in the subtle physical] came a few weeks later.
You say there was a whole group organized around that asuric beingpeople, ceremonies.
--
But how powerful are they outwardly? The people around that fellow [the fake Sri Aurobindo], who leveled all those reproaches at me, used to be in the Ashram they have since left. They were quite real. But the ones in the last group [in the most recent vision], I dont know I dont know them physically, so I cant say.
One day, perhaps, Ill find out.
--
I didnt receive a promisethis Voice made me remember a promise I had made. I was saying to myself, How to connect this true Consciousness to the other oneits impossible! And just then I seemed to hear not Sri Aurobindo exactly, because then you immediately think of a particular body, but that sort of Voice saying to me, Your promise. You said you would do the Work. So thats when I said, Yes, I shall do the Work. And from that moment on the process of materialization began, the entire transition from the true Consciousness to the ordinary consciousness.
I didnt receive a promise, but a reminder of the promise I had made.
--
When I was those gusts, those gusts of Love. When I was conscious of the last one, the one organized outwardly, as it were, by Sri Aurobindomaterializing as the avatar Sri Aurobindo then came the absolute certainty that the thing was done, that it was decreed.
And the moment I became aware that it was decreed, I thought, But how can THAT be translated into that? How can the two be joined? That was when the words came: You promised to do it, therefore you will do it; and slowly the transition began, as if I were again being sent back to do it. Yes, as if You promised to do it and you will do it; well, thats what I meant by a promise. And I came back towards this body to do it.
--
(Somewhat later, Mother gives Satprem the old desk-calendar page on which she had noted the experience of July 24-25, 59the first meeting with Sri Aurobindo in the subtle physicalalong with another sheet of paper on which she had written: I am only realizing what He has conceived. I am only the protagonist and the continuator of His work.6 Mother explains.)
Some people wanted to get me nominated for the Nobel peace prize; I was asked for a statement and thats what I wrote. I wanted to say that it wasnt this person who did thingsit was all Sri Aurobindo.
They had wanted to give the Nobel prize to Sri Aurobindo, but he left the year before the decision was to be made. And as they dont give the prize to dead people, he never got it. Then they wanted to transfer it to me, and I wrote this note, because the last thing I want is name and fame. Thats all there was to it. They didnt give a peace prize that year.
I believe the whole affair is now buried and forgotten.
--
There was, in fact, a whole group of Ashram people (they might be called the Ashram "intelligentsia") who, influenced by Subhas Bose, were strongly in favor of the Nazis and the Japanese against the British. (It should be recalled that the British were the invaders of India, and thus many people considered Britain's enemies to be automatically India's friends.) It reached the point where Sri Aurobindo had to intervene forcefully and write: "I affirm again to you most strongly that this is the Mother's war.... The victory of one side (the Allies) would keep the path open for the evolutionary forces: the victory of the other side would drag back humanity, degrade it horribly and might lead even, at the worst, to its eventual failure as a race, as others in the past evolution failed and perished.... The Allies at least have stood for human values, though they may often act against their own best ideals (human beings always do that); Hitler stands for diabolical values or for human values exaggerated in the wrong way until they become diabolical.... That does not make the English or Americans nations of spotless angels nor the Germans a wicked and sinful race, but...." (July 29, 1942 and Sept. 3, 1943, Cent. Ed., Vol. XXVI.394 ff.) And on her side also, Mother had to publicly declare: "It has become necessary to state emphatically and clearly that all who by their thoughts and wishes are supporting and calling for the victory of the Nazis are by that very fact collaborating with the Asura against the Divine and helping to bring about the victory of the Asura.... Those, therefore, who wish for the victory of the Nazis and their associates should now understand that it is a wish for the destruction of our work and an act of treachery against Sri Aurobindo." (May 6, 1941, original English.)
See note at the end of this conversation
0 1962-05-24, #Agenda Vol 03, #The Mother, #Integral Yoga
But in any case, if it could be absolutely total (theres an if here), objective, scientific knowledge pushed to its extreme limits would certainly bring you to the threshold. Thats what Sri Aurobindo means. But he also says its fatal, because all those who went in for that knowledge believed in it as an absolute truth, thus closing the door to the other approach. In this respect it is fatal.
From my own experience, though, I could say to all those who believe EXCLUSIVELY in the spiritual approach, the approach through inner experience, that thisat least if its exclusiveis equally fatal. For it reveals to them ONE aspect, ONE truth of the Whole but not THE Whole. The other side seems just as indispensable to me, for when I was so utterly in that supreme Realization, this other falsified, outer realization was undeniably just a distortion (and probably accidental) of something EQUALLY TRUE.
0 1962-05-27, #Agenda Vol 03, #The Mother, #Integral Yoga
For Sujata its not quite so simple. From a strictly external standpoint, I have no doubt that it would be both pleasant and instructive. But Sujata is in a rather special relationship [with me]in fact, she does the yoga without doing it; I mean she benefits automatically from the yoga that Sri Aurobindo and I do. And this would risk being damaged.
I dont say for certain; I dont know. But there is a risk. Anyway as I said, from the external angle, the being would certainly be enriched.
--
(After a silence) Among those who have gone beyond the stage of needing successive reincarnations to develop their psychic beings, among those whose souls are conscious, fully developed, there are some who (what shall I say?) who are chosen or destined to participate in a certain terrestrial action. And in the process of reincarnation, there is always always some degree of confusion and disarray, you see. I can speak of my own case, if you like; despite every precaution, certain kinds of confusion couldnt be avoided and of course this complicated the work. It was the same for Sri Aurobindo. And all this confusion sometimes greatly disrupts the work.
But there are a certain number of beingsnot manywho have come back on earth ONLY to take part in a particular work, in a particular way. And outer things, personal and individual things, are virtually sacrificed to that. Certain faculties, for instance, whose source is the higher entity, faculties that in an ordinary life would result in a measure of power or fame or success or realization, are placed under conditions where their outer effect is subordinated to the needs of a particular work.
--
The book that became Sri Aurobindo or the Adventure of Consciousness.
With the work on the Bulletin and other Ashram publications, translating Sri Aurobindo, working on this Agenda, writing his own books and doing many hours of japa, plus other tasks besides, Satprem had been working something like fifteen hours a day (except when he ran off somewhere and even then ...) for eight years nonstop.
***
0 1962-05-29, #Agenda Vol 03, #The Mother, #Integral Yoga
But isnt this second book on Sri Aurobindo something imposed by circumstances? Is it really something that must be done, that already exists and has been decreed?
Personally, I do see one. I see a Sri Aurobindo.
(silence)
Almost no philosophy, nothing intellectualalmost a story. His work presented in an entirely practical and matter-of-fact way, like the talks I used to give to the children here. When I said to the children, This, you know, is why you are here, I told them in a way they could understand, didnt I? Well the book should be like that. If I were to write (I will never write a book on Sri Aurobindo! Never, never, never I know it), but were I ever to write a book on Sri Aurobindo, thats the book I would write, something like a fairy tale. Just imagine. You see life, you see how it is, you are used to this sort of existence; and its dreary and its sad (some people find it entertainingbecause it doesnt take much to entertain them!). Well, behind it all there is a fairy tale. Something in the making, something thats going to be beautiful, beautiful, inexpressibly beautiful. And we shall take part in it. You have no idea, you think you will forget everything when you die, leave it all behind you but its not true! And all who feel the call to a beautiful, luminous, joyous, progressive life, well they will all take part in it, in one way or another. You dont know now, but you will after a while. There you are.
A fairy tale.
--
I was given a similar experience with the sea. In the house where I distribute prosperity1 theres a veranda with a little nook, and set in the nook is a window (not a window, actuallyan opening), and through the opening you can glimpse a patch of sea, no bigger than this (gesture). And at that time too the body was feeling closed in, a little weary and confined. I used to give meditations to about twenty people on the veranda (afterwards I would always tell Sri Aurobindo what had gone on). And one day, as I am walking across the veranda to give the meditation, I turn my eye and I see the sea. And suddenly it was all oceanic immensity and with a sense of free sailing, from one place to another. The sea breeze, the taste of the sea, and the sense of immensity, vastness, freedom something limitless. It lasted a quarter of an hour, twenty minutes. My body came out of it refreshed, as if I had gone for a long sail.
I want to emphasize that the effect is PHYSICAL: the experience is concrete and has a physical effect. Thats what I would like to give you.
--
Library House, where Sri Aurobindo and Mother lived for several years (from 1922 to February 1927).
***
0 1962-05-31, #Agenda Vol 03, #The Mother, #Integral Yoga
The only thing to do is not torment yourself and to say to the Lord (in all sincerity, of course), Its up to You. Rid me of this. And it is very effective. Very effective. At times I have had old things like that dissolved in a flash; certain inveterate little habitsso stupid, but so ingrained you cant get rid of them. Then, while doing japa or walking or meditating or whatever, suddenly the flame flares up and (you have really had enough of it; it disgusts you, you want it to change, you really want the change) and you say to the Lord, I cant do it on my own. (You very sincerely know you cant do it; you have tried and tried and tried and have achieved exactly nothingyou cant do it.) Well then, I offer it to YouYou do it. Just like that. And all at once you see the thing fading away. It is simply wonderful. You know how Sri Aurobindo used to take away someones pain? Its exactly the same. Certain habits bound up with the bodys formation.
One day I will certainly use the same method on those room changes, but for that it will have to become very clear and distinct, well defined in the consciousness. Because that change of room (intellectually you would call it a change of consciousness, but that means nothing at all; were dealing here with something very, very material) I have sometimes gone through it without experiencing ANY CHANGE OF EFFECT, which probably means I was centered not in the material consciousness but in a higher consciousness dwelling and looking on from elsewherea witness consciousness and I was in a state where everything flows flows like a river of tranquil peace. Truly, its marvelousall creation, all life, all movements, all things, and everything like a single mass, with the body in the midst of it all, blending homogeneously with the whole and it all flows on like a river of peace, peaceful and smiling, on to infinity. And then oops! You trip (gesture of inversion2) and once again find yourself SITUATEDyou ARE somewhere, at some specific moment of time; and then theres a pain here, a pain there, a pain. And sometimes I have seen, I have witnessed the change from the one to the other WITHOUT feeling the pains or experiencing the thing concretely, which means that I wasnt at all in the body, I wasnt BOUND to the body I was seeing, only seeing, just like a witness. And its always accompanied by the kind of observation an indulgent (but not blind) friend might make: But why? Why that again? Thats how it comes. Whats the use of that? And I cant catch hold of what makes it happen.
--
(The talk turns again to the book like a fairy tale on Sri Aurobindo:)
Did our meditation have any effect?
0 1962-06-06, #Agenda Vol 03, #The Mother, #Integral Yoga
I remember reading something by Sri Aurobindo, I think, about certain philosophical or spiritual theories which held that there was only one Soul, or one Purusha (I dont remember what he called it); this Soul had the entire experience of the distortion of the universe, and this same Soul was also experiencing the Return. And it was pointed out with indisputable logic that if there really is but ONE Soul, then from the moment mastery is attainedregardless of whether it is by an individual or a world, a god or an ant the moment the power to change the distortion into the Truth exists, its all over and done with! The change automatically comes into force.
But then it was noted that some people did accomplish this Returnsince they lived it and described it but all the same, everything else continues to exist, to coexist. Therefore.
0 1962-06-12, #Agenda Vol 03, #The Mother, #Integral Yoga
Yes, but if I may say so, thats exactly what Ive been working towards all these years. I had read in Sri Aurobindo: mental silence, tranquillity, peace and so thats what Ive been striving for. I mean, I think Ive got it nowwhen I meditate, its tranquil.
Oh, yes! Certainly.
0 1962-06-23, #Agenda Vol 03, #The Mother, #Integral Yoga
I cant say I find it terribly interesting (!) but I am clearly meant to know about it. Not that I am seeking to see or know (my focus is rather on preparing the body and making it receptive; thats what I am actively doing), but what probably happens is that, in my contemplation, I suddenly exteriorize (or something of the sort) and then I see all kinds of things. But I DONT sleep, you see (I dont know how to explain it). I go from a state of conscious concentration to a more passive state in which I am made to take part in all kinds of scenes and visions, involving many people and many things, as if to complete my knowledge. Some of these visions are amusing, new and interesting, and I dont know, but I suspect Sri Aurobindo has something to do with it, because theres such a sense of humor running through it all! (Mother laughs) Things that make me laugh, comical things due mainly to the tremendous earnestness with which people take the most unimportant things; yes, the disproportionate importance people give to absolutely unimportant events!
(silence)
0 1962-06-27, #Agenda Vol 03, #The Mother, #Integral Yoga
But what in our present existence doesnt keep life from being divine? Nothing I know of! (Mother laughs) happily, Sri Aurobindo and I were the same on this point [a sense of humor]. Effortlessly, from a very young age, something in me has always laughed. It sees all the catastrophes, sees all the suffering, sees it all and cant help laughing the way one laughs at something that pretends to be but isnt.
In the end, thats how you manage to hold on. Its a great thing.
--
Before I met Sri Aurobindo they would come and come and come to me, night after night and sometimes during the daya mass of things! Afterwards I told Sri Aurobindo about it, and he explained to me that it was quite natural. And indeed, it is quite natural: with the present incarnation of the Mahashakti (as he described it in Savitri), whatever is more or less bound up with Her wants to take part, thats quite natural. And its particularly true for the vital: there has always been a preoccupation with organizing, centralizing, developing and unifying the vital forces, and controlling them. So theres a considerable number of vital beings, each with its own particular ability, who have played their role in history and now return.
But this one [the tall white Being] is not of human origin; it was not formed in a human life: it is a being that had already incarnated, and is one of those who presided over the formation of this present being [Mother]. But, as I said, I saw it: it was sexless, neither male nor female, and as intrepid as the vital can be, with a calm but absolute power. Ah, I found a very good description of it in one of Sri Aurobindos plays, when he speaks of the goddess Athena (I think its in Perseus, but I am not sure); she has that kind of its an almighty calm, and with such authority! Yes, its in Perseuswhen she appears to the Sea-God and forces him to retreat to his own domain. Theres a description there that fits this Being quite well.3
Besides, all the Greek gods are various aspects of a single thing: you see it this way, that way, that way, this way (turning her hand, Mother seems to show several facets of a single prism). But its simply one and the same thing.4
Sri Aurobindos description fits this Being exactly. And a few days ago, this same Being came, without my calling it or thinking about it or wishing it to come. And it seemed to be saying it was time for it to intervene.
So I let it!
During the whole time Sri Aurobindo was here, the four entities he speaks of, the four Aspects of the Mother,5 were always present. And I was constantly obliged to tell one or the other of them, Now keep calm, now, now, calm downthey were always inclined to intervene!
Did I ever tell you? Last time I went down for the pujas (was it last year or the year before? I remember nothing any more, you know: it all gets swept away, brrt!). Yes, it was the year before last, in 60, after that anniversary.6 (Durga used to come every year, two or three days before the Durga puja.) I was walking as usual and she came; that was when she made her surrender to the Supreme. Those divinities dont have the sense of surrender. Divinities such as Durga and the Greek gods (although the Greek gods are a bit dated now; but the gods of India are still very much alive!). Well, they are embodimentswhat you might almost call localizationsof something eternal, but they lack the sense of surrender to the Supreme. And while I was walking, Durga was therereally, it was beautiful! Durga, with that awesome power of hers, forever bringing the adverse forces to heel and she surrendered to the Supreme, to the point of no longer even recognizing the adverse forces: ALL is the Supreme. It was like a widening of her consciousness.
--
See The Mother by Sri Aurobindo.
First anniversary of the supramental descent: February 29, 1960.
0 1962-06-30, #Agenda Vol 03, #The Mother, #Integral Yoga
Human experience, with this direct incarnation of the Supreme,9 is ultimately a UNIQUE experience, which has given a new orientation to universal history. Sri Aurobindo speaks of thishe speaks of the difference between the Vedic era, the Vedic way of relating to the Supreme, and the advent of Vedanta (I think its Vedanta): devotion, adoration, bhakti, the God within.10 Well, this aspect of rapport with the Supreme could exist ONLY WITH MAN, because man is a special being in universal History the divine Presence is in him. And several of those great gods have taken human bodies JUST TO HAVE THAT.11 But not many of themthey were so fully aware of their own perfect independence and their almightiness that they didnt NEED anything (unlike man, you see, struggling to escape his slavery): they were absolutely free.
And thats why. How many times Durga came! She would always come, and I had my eye on her (!), because in her presence I could clearly sense that there wasnt that rapport with the Supreme (she just didnt need it, she didnt need anything). And it wasnt that something acted on her consciously, deliberately, to obtain that result: it has been a contagion. I remember how she used to come, and my aspiration would be so intense, my inner attitude so concentrated and one day there was such a sense of power, of immensity, of ineffable bliss in the contact with the Supreme (it was a day when Durga was there), and she seemed to be taken and absorbed in it. And through that bliss she made her surrender.
--
Some days later, Satprem again brought up the above passage, asking whether the Mother hadn't been active on earth since the beginning of time and not merely "with this present incarnation of the Mahashakti." The reply: "It was always through EMANATIONS, while now it's as Sri Aurobindo writes in Savitri the Supreme tells Savitri that a day will come when the earth is ready and 'The Mighty Mother shall take birth'.... But Savitri was already on earthshe was an emanation.
So they were all emanations?
--
Vedism is in contact with the gods and, THROUGH THE GODS, with the Supreme; but it is not in direct contact with the Supreme there is no inner, psychic contact. That's what Sri Aurobindo says (I myself know nothing about it!). But with the Vedanta and the devotees of Krishna, it is the god within: they had a direct contact with the god within (as in the Gita).
Shortly afterwards, Satprem asked:
0 1962-07-04, #Agenda Vol 03, #The Mother, #Integral Yoga
Once again it made me realize that this last experience [of April 13] may in reality have come to free me from ALL past knowledge, and that to live the Truth none of it is needed. I need neither all this terminology nor Sri Aurobindos terminology nor, of course, anyone elses; I dont need all these classifications, I dont need all sorts of experiences I need ONE experience, the one I have. And I have it in all things and in all circumstances: the experience of eternal, infinite, absolute Oneness manifesting in the finite, the relative and the temporal. And the process of change I am pursuing seems less and less of a problem; after looking like the ultimate problem, it doesnt seem to be one any more, because but that that cant be utteredit pleases Him to be that way, so He is that way.
And the secret is simply to be in this It pleases Him.
0 1962-07-07, #Agenda Vol 03, #The Mother, #Integral Yoga
(Mother listens to Satprem read some passages from his new book on Sri Aurobindo. The first book, Sri Aurobindo and the Transformation of the World, was judged "abstract and nebulous" by the Paris publisher. Mother comments:)
They probably wont understand anything.
--
My idea was to stick to the bare facts, to tell stories from Sri Aurobindos life, the Ashram, things like that.
This is still (gesture above the head). Its geared to intelligent people interested in things of the spirit.
--
Its simply to give some background. Still, I cant avoid saying whats new in what Sri Aurobindo brings, precisely because it has nothing to do with spiritual India. We cant avoid telling them this one way or another, can we?
Yes, youre telling them very intelligently.
0 1962-07-11, #Agenda Vol 03, #The Mother, #Integral Yoga
This has never happened before, its brand-new. Before, there was always that Power transmitted through the higher mind (what Sri Aurobindo calls the Overmind); it was up there, dissolving, dispersing, changing, doing a whole lot of work, without any difficulty, effortlessly (gesture above the head showing the tranquil, irresistible flowing of a stream), nothing to it. That was my constant, second-to-second action, everywhere, all the time, for everything that came to me. But THIS is completely, completely new. Its a sort of imposition, almost like an imposition on the PHYSICAL brain (I presume it must be for changing the brain cells). And I am allowed to do only one thing (Mother grips the mental construction presented to her); its right in front of me like this and wont leave me, it clings like a leech, stock-still. So I have to bring in the supreme, divine Vibration, the Vibration I experienced the other day [April 13], and hold it steadily (sometimes it takes quite a while) until all is hushed in a divine silence.
(silence)
0 1962-07-18, #Agenda Vol 03, #The Mother, #Integral Yoga
Oh, such humorous things happen. The other day I saw T. Her old mother lives in Moscow; shes very old and on her deathbed, and has asked T. to come see her. So T. is going to go there. Its a risky adventure. She wrote to ask if she could see me before leaving (I dont see anyone and I had no intention of receiving her, but it was decided in spite of me and I let her come). She had been told not to speak, but thats impossible for such a chatterbox! So she began by lamenting (probably thinking it was the thing to do) over my serious illness and god knows what else I didnt listen. I simply told her, No, its not that, its the yoga. Then, with the effervescence of an ignorant child: Yoga! But you shouldnt be doing yoga! You shouldnt be. Just then, the Lords face came (the Lords face often takes on Sri Aurobindos appearancean idealized Sri Aurobindo, not exactly as he was physically), and it came here (right up against Mothers face), and it was blue. Then It made my finger touch her cheek, like this (Mother seems to tap T.s cheek), and It told that child, Little children dont know what theyre talking about. And it was so thoroughly Him! He was speaking and I saw only Him, his appearance: Little children dont know what theyre talking about.
I dont know how I looked (I was enjoying myself enormously), but she must have felt something (she didnt say a word), she must at least have felt something strange because a shudder went through her being. And I was told that when she left, she said, I may come back before I leave, but I wont ask to see Mother! (Mother laughs.)
0 1962-07-21, #Agenda Vol 03, #The Mother, #Integral Yoga
Ah, look at thisyesterday someone read me a letter Sri Aurobindo wrote to Barin in April 1920, a few days before I returned from Japan. It was written in Bengalitremendously interesting! He speaks of the state of the world, particularly India, and of how he envisaged a certain part of his action after completing his yoga. Its extremely interesting. And theres some very high praise for Europe. Sri Aurobindo says something like this: You all think Europe is over and done with, but thats not true, its not finished yet. In other words, its power is still alive.
This was in 1920.
--
Thats more or less what Sri Aurobindo was saying.
Because theyre sincere.
--
Read this; it shows a slightly new side of Sri Aurobindos thought. I mean, he took a sterner tone when addressing Indians, and he gave a fuller account of his experience of the West.
***
--
A letter from Sri Aurobindo to his younger brother Barin.
April 7, 1920
--
Sri Aurobindo
Lele, a tantric guru Sri Aurobindo met in 1908, who gave him the realization of mental silence and Nirvana.
Rama, the divine Avatar who killed the demon Ravana with the help of Hanuman and the other monkeys.
0 1962-07-25, #Agenda Vol 03, #The Mother, #Integral Yoga
(Mother listens to Satprem read a passage on mental silence from his manuscript on Sri Aurobindo.)
Its very good.
--
Then, a period of intensive mental development, mental development of the most complete type: a study of all the philosophies, all the conceptual juggling, in minute detaildelving into systems, getting a grasp on them. Ten years of intensive mental studies leading me to Sri Aurobindo.
So I had all this preparation. And I am giving you these details simply to tell you it all began with consciousness (I knew very well what consciousness was, even before I had any word or idea to explain it), consciousness and its forceits force of action, its force of execution. Next, a detailed study and thorough development of the vital. After that, mental development taken to its uppermost limit, where you can juggle with all ideas; a developmental stage where its already understood that all ideas are true and that theres a synthesis to be made, and that beyond the synthesis lies something luminous and true. And behind it all, a continual consciousness. Such was my state when I came here: Id had a world of experiences and had already attained conscious union with the Divine above and withinall of it consciously realized, carefully noted and so forthwhen I came to Sri Aurobindo.
From the standpoint of shakti, this is the normal course: consciousness, vital, mental and spiritual.
Is it different for men? I dont know. Sri Aurobindos case was quite special, and apart from him I dont see any convincing example. But generally speaking, what is most developed in a man, along with the mind, is the physical consciousness; the vital is very impulsive, practically ungoverned. Thats my experience of the hundreds and hundreds of men I have met. Theres normally a physical strength built up through games and exercises, and side by side a more or less advanced, but primarily mental development, very mental. The vital is terribly impulsive and barely organized, except in artists, and even there. I lived among artists for ten years and found this ground to be mostly fallow. I mingled with all the great artists of the time, I was like a kid sister to them (it was at the turn of the century, with the Universal Exposition in 1900; and these were the leading artists of the epoch); so I was by far the youngest, much younger than any of themthey were all thirty, thirty-five, forty years old, while I was nineteen or twenty. Well I was much more advanced in their own fieldnot in what I was producing (I was a perfectly ordinary artist), but from the viewpoint of consciousness: observations, experiences, studies.
I am not sure, but it seems to me that the problem of consciousness ought to come first.
--
Some receive it from above; for others, it rises from below (gesture to the base of the spine). As I once told you, the old system always proceeds from below upwards, while Sri Aurobindo pulls from above downwards. This becomes very clear in meditation (well, in yoga, in yogic experience): for those who follow the old system, its invariably the kundalini at the base [of the spine] rising from center to center, center to center, until the lotus (in an ironic tone) bursts open here gesture at the crown of the head). With Sri Aurobindo, it comes like this (gesture of descending Force) and then settles here (above the head); it enters, and from there it comes down, down, down, everywhere, to the very bottom, and even below the feet the subconscientand lower still, the inconscient.
Its the Shakti. He said, you know (I am still translating it), that the shakti drawn up from below (this is what happens in the individual process) is already what could be called a veiled shakti (it has power, but it is veiled). While the Shakti drawn down from above is a PURE Shakti; and if it can be brought down carefully and slowly enough so that it isnt (how shall I put it?) polluted or, in any case, obscured as it enters matter, then the result is immediately much better. As he has explained, if you start out with this feeling of a great power in yourself (because its always a great power no matter where it awakens), theres inevitably a danger of the ego meddling in. But if it comes pure and you are very careful to keep it pure, not to rush the movement but let it purify as it descends, then half the work is done.
--
Yours is more than a psychic being. As I have told you, your psychic being is accompanied by something which has come for a special purpose, with a particular intellectual powera luminous, conscious powerwhich has come from regions higher than the mind, regions Sri Aurobindo calls the Overmind, to do a special work. It is here (gesture enveloping the chest and head) and, along with the psychic, its trying to organize everything. This, in your psychic, is what you are feeling. It must have great power. Dont you feel a kind of luminous force?
Oh, yes, I feel it!
--
Yes, thats what Sri Aurobindo always says! As soon as we start describing something, heres what happens (gesture of taking one step after another); and the moment that happens, the real thing is lost.
We just have to make the best of it.
--
I have had a few brief moments of this kind of experience; but even then it seemed rather paltry. Paltry, a whole realm eludes you. I remember the period when I used to sit down at the organ at midnight on December 31, without the least notion of what I was going to play or sing, and I would let the Force comeit would play, then the sound, the voice came, and then in the voice, the words. I never wrote anything in advance. And its because people began noting down what I was saying (of course they got it all mixed up) that I started writing it down beforehand; that was much later, when I stopped coming at midnight. But in the early days, long, long ago when Sri Aurobindo was here, thats how it was; I didnt know what I was going to play or what I would say. And the sound came first, then the voice, and then in the voice, the wordslike something condensing, concretizing.
It was quite powerful, but incomplete. Incomplete.
--
Many, many things in my life have completely vanished I dont remember them any more, theyre gone from my consciousness everything that was useless. But there is a very clear vision of everything that was preparing the jiva for its action here. Even before coming and meeting Sri Aurobindo, I had realized everything needed to begin his yoga. It was all ready, classified, organized. Magnificent! A superb mental construction which he demolished within five minutes!
How happy I was! Aah! It was really the reward for all my efforts.
--
Thats all I had told him (not in great detail, in a few words). Then I sat down near him and he began talking with Richard, about the world, yoga, the futureall kinds of thingswhat was going to happen (he already knew the war would break out; this was 1914, war broke out in August, and he knew it towards the end of March or early April). So the two of them talked and talked and talkedgreat speculations. It didnt interest me in the least, I didnt listen. All these things belonged to the past, I had seen it all (I too had had my visions and revelations). I was simply sitting beside him on the floor (he was sitting in a chair with Richard facing him across a table, and they were talking). I was just sitting there, not listening. I dont know how long they went on, but all at once I felt a great Force come into mea peace, a silence, something massive! It came, did this (Mother sweeps her hand across her forehead), descended and stopped here (gesture at the chest).4 When they finished talking, I got up and left. And then I noticed that not a thought remained I no longer knew anything or understood anything, I was absolutely BLANK. So I gave thanks to the Lord and thanked Sri Aurobindo in my heart.
And I was very careful not to disturb it; I held it like that for I dont know how long, eight or ten days. Nothingnot one idea, not one thought, nothinga complete BLANK. In other words, from the outside, it must have looked like total idiocy.
--
And it has never left meyou know, as a proof of Sri Aurobindos power its incomparable! I dont believe there has ever been an example of such a (how can I put it?) such a total success: a miracle. It has NEVER left me. I went to Japan, I did all sorts of things, had all possible kinds of adventures, even the most unpleasant, but it never left mestillness, stillness, stillness
And it was he who did it, entirely. I didnt even ask him, there was no aspiration, nothing (there were my previous efforts; I knew it had to come, thats all). But on that day I hadnt mentioned it to him, I wasnt thinking about it, I wasnt doing anythingjust sitting there. And outwardly he seemed to be fully engrossed in his conversation about this and that and what was going to happen in the world.
--
Mother is referring to a letter of Sri Aurobindo's which Satprem had quoted in his manuscript: "... in the calm mind, it is the substance of the mental being that is still, so still that nothing disturbs it. If thoughts or activities come, they do not rise at all out of the mind, but they come from outside and cross the mind as a flight of birds crosses the sky in a windless air. It passes, disturbs nothing, leaving no trace. Even if a thousand images or the most violent events pass across it, the calm stillness remains as if the very texture of the mind were a substance of eternal and indestructible peace. A mind that has achieved this calmness can begin to act, even intensely and powerfully, but it will keep its fundamental stillnessoriginating nothing from itself but receiving from Above and giving it a mental form without adding anything of its own, calmly, dispassionately, though with the joy of the Truth and the happy power and light of its passage."
Cent. Ed., XXIII. 637.
--
The former governor of "French India" with whom Satprem came to work in the Pondicherry government. Actually, Satprem most probably saw Sri Aurobindo in 1946 and not in '48.
***
0 1962-07-28, #Agenda Vol 03, #The Mother, #Integral Yoga
And 1920 marked the beginning of full development. Not spiritual development that had been going on from the very start but ACTION, the action with Sri Aurobindo. That was clearly from 1920 on; I had met Sri Aurobindo earlier, but it really began in 1920.2
And the realization of the inner Divine?
--
From 1911 or 12, up to 1914, there was the whole series of inner experiences, psychic experiences, preparing me to meet Sri Aurobindo (so this ran parallel to my mental development).
In practice, these periods overlap, but approximately every twelve years a particular type of development predominated, in this order: consciousness first, then the vital (mainly from the aesthetic point of view, but a study of sensations as well), then the mind, then spiritual realization. And in between the vital and mental phases came the brief period of occultism, serving both as a transition and a basis for spiritual development.
0 1962-07-31, #Agenda Vol 03, #The Mother, #Integral Yoga
No, to them concrete means telling what Sri Aurobindo did physically. Thats what they call concrete. Psychology is something abstract for them.
Oh, I dont know what to do!
0 1962-08-04, #Agenda Vol 03, #The Mother, #Integral Yoga
And through certain things, I can perceive the very clear, precise and absolute Direction coming from the Supreme. And He is arranging all those thingsforms, various intellectual formsexactly as they should be. Because here (pointing to the crown of the head), and even from here (lower) down to here (the forehead), its all immobile. All these vibrations come, pass through, whirl around, they come from everywhere, but here (the head) nothing moves, theres no response. And yet I have seen that on the intellectual level there are a number of what Sri Aurobindo calls frames, certain principles of organization6 giving a precise orientation to the yogas action. One of them, the strongest, is my translation of The Synthesis of Yoga. I do a page almost every day and on that page I invariably find an idea or a sentence that EXACTLY expresses the field of experiences I was in that day and the night before; and some of the details. And interestingly enough, certain points in the pages you read me today were the EXACT frame of a series of experiences Ive been havingalmost word for word, with the same words.7 That sort of thing. Its like intellectual forms being assembled to give the field of experience precision, because theres nothing here (the forehead), its blankyet some form is necessary! Well, the forms Sri Aurobindo has given predominate, but what you write has its place, and a very precise and interesting place: the way of thinking. And I see that theres an immense field of intellectual thought, intellectual formulation, with varying degrees of intensity and precision, serving as a SIEVE for the Supremes Will to pass through. And the sievethis sort of immense universal sieveis what gives the precision.8 Its very interesting. That way, the mind remains perfectly stillit has nothing to do, everything is done for it! It is nothing but a mirrora living mirror where everything gets inscribed and which can reflect back its image without becoming active.
The nature of my nights is changing, the nature of my days is changing.
0 1962-08-08, #Agenda Vol 03, #The Mother, #Integral Yoga
What gives you that impression? Do you happen to have one of those criticizers in you? Sri Aurobindo says we always carry with us someone who criticizes everything we do. He classifies the gentleman as an adverse force, one with an individual form. Yes, youre always saying it wont do, its no good.
Because I feel that things should be said with another kind of force. It seems like all these sentences could just as well be put one way as another, you understandits not inevitable at all. I could say things this way, but I could just as well say them differently.
--
I am making some interesting discoveries. They arent really discoveries, but nowadays none of these things are theoretical, not the least bit mental (the mind is in a quiet ease)theyre essentially practical. And they take unexpected forms. The other day as I was walking, an old formation suddenly popped up, some. thing that had already tried to materialize when Sri Aurobindo was still here, but which he had stopped. It was one possibility among innumerable others, trying to manifest in this bodys existence I wont say what it is.
It was one of the very saddest things that could manifest physically in association with a spiritual life.
It came and tried to descend. I said absolutely nothing, but Sri Aurobindo knew (though he never mentioned anything to me, he had seen it), and he simply (gesture) did what had to be done, brushed it aside. I hadnt thought about it for more than ten years: with that gesture of his, it had vanished.
Now it has come back.
--
I have had other similar experienceson Durgas day, for instance, when Sri Aurobindo was still here (you know, thats the day when Durga masters an asura; she doesnt kill him, she masters him). Well, each year one particular type of thing was undermined (and my experiences were never mental: the experience would suddenly come, and AFTERWARDS I would realize it was Durgas day), and each time I used to tell Sri Aurobindo, Looktoday this (or that) thing has been cut off at the roots. Thats how it works with the adverse forcesyes, like something being uprooted from the world. Whatever has already spread out keeps going and follows its karma, but the SOURCE is dried up. Thats also what happened (it was in 1904, I believe) when the Asura of Consciousness and Darkness made his surrender and was converted; he told me, I have millions and millions of emanations, and these will keep on living, but their source has now run dry.4 How much time will it take to exhaust it all? We cant say, but the source has dried up and that is something extremely important. In 1920, that terror was trying to spread all over the world and to become really catastrophic; and then in my inner vision I could see that a whole movement had dried up at its source. This means that little by little, little by little, little by little the karma is being exhausted.
The same goes for these little physical movements. Things dont seem to be initiated any more, I mean theyre no longer being generated. But everything thats already present in the world has to be exhausted.
--
Mother's cheek is swollen from an abscessed tooth.... Note that Satprem had assumed that "I never thought this would have any consequences" referred to the visit from the old formation. Mother corrected: "It is subtler than that! I didn't think THAT EXPERIENCE would have any consequences, because the old formation is meaningless nowit was connected with Sri Aurobindo (I didn't want to say it, but it was connected with Sri Aurobindo's physical presence), so now it has no more meaning, it cannot be realized. He did what was necessary to make its realization utterly impossible. But this experience is like a REMINDER of what was. I didn't think it would have any consequences, but it did!"
Mother touches her cheek.
0 1962-08-11, #Agenda Vol 03, #The Mother, #Integral Yoga
See Sri Aurobindo's poem, "The Cosmic Spirit":
I have broken the limits of embodied mind And am no more the figure of a soul The burning galaxies are in me outlined....
0 1962-08-14, #Agenda Vol 03, #The Mother, #Integral Yoga
Anyway, V. went there, sat down next to him, and after a while the man went into a sort of trance and began to tell V. about his life (the boys life, not his own!). So V. was interested and wanted to know more. Where do I come from? he asked. The man answered, Oh, from an ashram by the sea the sea is there. Then he began to speak (I must mention that outwardly he knew nothing about Sri Aurobindo or me or the Ashram, absolutely nothing at all), and he told V. that a great sage and the Mother were there, and that they wanted to do something on earth that had never been done before something very difficult. Then, I dont know whether he mentioned I was alone now (I have no idea), but he said, Oh, she has had to withdraw2 because the people around her dont understand and life there has become very difficult. It will be very difficult until 1964.
Perhaps he was reading the boys mind (I dont know), but not his conscious mind. And he said several times, They want to do something that has never been done before, its very difficultvery difficultand thats why they came, to do that.
--
And thats really it, thats what Sri Aurobindo came for, and what I came for. And thats what was present above my head when I was quite young: something new and very difficult (Mother smiles). Very difficult.
It seems he said that if we could make it to 1964, afterwards the difficulties would disappear. (But this is a very strong formationwhat did he pick up? Is it Sri Aurobindos formation? Is it the boys thought, or what?) But hes a wonderful mind-reader; he must have a marvelous power of vision in the mental world.
It really amused me. If you asked if you asked people here, not too many would have such a clear idea: They have come to do something entirely new and very difficult.
0 1962-08-18, #Agenda Vol 03, #The Mother, #Integral Yoga
(Concerning Satprem's new book on Sri Aurobindo, Mother foresees that again many cuts will be necessary, and emphasizes that the main point is to prevent the publisher from entrusting the book's editing to some ignoramus. And she adds:)
But its quite clear that these people cant grasp it; theyre a closed door! Not even a door of bronze, but of bricks and cementimpenetrable.
Poor Sri Aurobindo!
And as for what happened here in Pondicherry, theres no need to make it very long. Because from the time he withdrew to his room (to be exact, from about the time we moved from the house over there to this one1), his life no longer belonged to the public. And what happened well, it will be interesting in a hundred years. Not now.
--
(Then Mother speaks of the collective meditation held on August 15, Sri Aurobindos ninetieth birthday.)
Mon petit, we had a meditation here on the 15th, at ten oclock.2 At a quarter to ten, I was sitting here at the table in a total silence. And then I cant say Sri Aurobindo came, for he is always here, but he manifested in a special way. Concretely, in the subtle physical, he became so tall that, sitting cross-legged as they do here, he covered the whole compoundeven extended a bit beyond it! He was literally sitting upon the compound; so to the extent that the people meditating were not closed, they were all inside him. He was sitting like that (not on their heads!), and I could feel (I was here, you see) the FRICTION of his presence in the subtle physicalan utterly physical friction! And I saw him (as you well know, I am not shut up in here [the body]), I saw him sitting there, very tall and perfectly proportioned; and then he started gently, gently descendingthis descent is what caused the frictiongently, very gently, so as not to give people a shock. Then he settled there and stayed for a little more than half an hour, a few minutes more, like that, absolutely still, but fully concentrated on all the people they were inside him.
I was sitting here smiling, almost almost laughing, really; you could feel him like that everywhere (Mother touches her whole body), everywhere. And with such peace! Such peace, such force, such power. And a sense of eternity, immensity, and absoluteness. A sense of absoluteness, as if all were fulfilled, so to speak, and one lived in Eternity.
--
Ive asked no one, Ive told no one, I havent said anything about it, not a word; youre the first. When Pavitra came yesterday I smilingly asked him if hed had a good meditation, thats all. He said yes. So I told him, Well, Sri Aurobindo was sitting on you! (Mother laughs) I was sitting below, in Sri Aurobindos room, he replied. He was there too! I said (Mother laughs).
Personally I was immobilized. I had the experience of being completely immobilized.
--
Yes oh, I would like to make such a beautiful Sri Aurobindo, and then.
Things are loosening up a lot.
--
Sri Aurobindo withdrew in 1926, but it was in 1927 that he moved from the Ashram's left wing and settled permanently in the right wing.
There has been no darshan since Mother's "illness" in March 1962, and there will be none until February 1963.
0 1962-09-05, #Agenda Vol 03, #The Mother, #Integral Yoga
(Before reading his manuscript on Sri Aurobindo to Mother, Satprem asks her to correct any inaccuracies in the text, since he doesn't have the direct experience of everything he speaks of.)
I dont have the experience of some of these things.
--
Thats the first thing I told Sri Aurobindo: This was the resolution made by my psychic being (my psychic being was in a certain person I know who). And when I left, it declared categorically: I want NO MORE of this!
The rest doesnt matter much to me, it didnt leave such an acute impression.
--
But that results from yoga. It may be developed over lifetimes, or it may be accomplished in one lifetime, if one is ready for it. To tell the truth, it is the important part: to get through that lid at the top of the skull which keeps you shut in; theres a kind of cover there you have to get rid of. If you can do it, its the sure sign that the time is ripe and you are ready for yogayoga, I mean Sri Aurobindos yoga.
The other things, exteriorization and so forth, are innate, just as some people are born artists or painters or aviators. Its one of Natures special combinations. Ive known some downright stupid girls who could exteriorize remarkably well and be fully conscious of their experiences in the subtle physical or the mind or the material vital (when one is undeveloped its more often in the material vital than the subtle physical). And they would tell you all about what they saw. But incapable of yoga.
--
I remember that one of the first things I asked Sri Aurobindo when I came here, after innumerable experiences and innumerable realizations, was, Why am I so mediocre? Everything I do is mediocre, all my realizations are mediocre, theres never anything remarkable or exceptionalits just average. It isnt low, but its not high eithereverything is average. And thats really how I felt. I painted: it wasnt bad painting, but many others could do as well. I played music: it wasnt bad music, but you couldnt say, Oh, what a musical genius! I wrote: it was perfectly ordinary. My thoughts slightly excelled those of my friends, but nothing exceptional; I had no special gift for philosophy or whatever. Everything I did was like that: my body had its skills, but nothing fantastic; I wasnt ugly, I wasnt beautiful you see, everything was mediocre, mediocre, mediocre, mediocre. Then he told me, It was indispensable.
All right, so I kept quietand very quickly, within a few weeks, I understood.
0 1962-09-08, #Agenda Vol 03, #The Mother, #Integral Yoga
Although perhaps it means we are drawing closer to the knowledge of the thingby knowledge I mean the power to change it, of course. If you have power over something, its because you know it; knowing a thing means being able to create it, or change it, to make it last or cease to bein other words it is Power. Thats what knowing means. All the rest is explanations the mind gives to itself. And I can feel that something (something! Well, what Sri Aurobindo calls the Lord of Yoga: the part of the Supreme concerned with terrestrial evolution) is leading me towards the discovery of that Power that Knowledgenaturally by the only possible means: experience. And with great care, for I can feel that.
Its going as fast as it possibly can.
0 1962-09-15, #Agenda Vol 03, #The Mother, #Integral Yoga
I dont want English. I dont want English! And more and more, I dont want English. For instance, the English translation of Prayers and Meditations is out of print and they wanted to reprint it. I said no: If you want, you can reprint what Sri Aurobindo HIMSELF translated (theres not much, just a thin volume). That, yes, because Sri Aurobindo translated it. But even at that, its not the same thing as my textits Sri Aurobindos, not mine.
Prayers and Meditations came to me, you knowit was dictated each time. I would write at the end of my concentration, and it didnt pass through the mind, it just came and it obviously came from someone interested in beautiful form. I used to keep it under lock and key so nobody would see it. But when I came here Sri Aurobindo asked about it, so I showed him a few pages and then he wanted to see the rest. Otherwise I would have always kept it locked away. I destroyed whatever was leftthere were five thick volumes in which I had written every single day (there was some repetition, of course): the outcome of my concentrations. So I chose which parts would be published ( Sri Aurobindo helped in the choice), copied them out, and then I cut the pages up and had the rest burned.
Thats a shame!
--
It wasnt written for anyone and wasnt meant to be read. I showed it to Sri Aurobindo because he was speaking of certain things and I said, Ah, yes, thats the experience I had in. Then I showed him my notebook for that date (there was something written for each day).
Five thick notebooks, year after year. Even here I kept on writing for a while.
0 1962-09-18, #Agenda Vol 03, #The Mother, #Integral Yoga
First of all, Ill concentrate on it just as Sri Aurobindo said it in English, using French words. Then Ill see if something comes WITHOUT changing anything that is, if the same inspiration he had comes in French. It will be an interesting thing to do. If I can do one, two, three lines a day, thats all I need; I will spend one hour every day like that.
I dont have anything in mind. All I know is that being in that light above gives me great joy. For it is a supramental lighta supramental light of aesthetic beauty, and very, very harmonious.
So now I dont mind finishing The Synthesis. I was a little bothered because I have no other books by Sri Aurobindo to translate that can help me in my sadhana: there was only The Synthesis. As I said, it always came right on time, just when it was needed for a particular experience.
When this new translation is finished (because I know Savitri, I know what it is), I know that when its finished either Ill be there or else things will take a very long time.1
0 1962-09-22, #Agenda Vol 03, #The Mother, #Integral Yoga
In the middle of the First World War, Sri Aurobindo noted with prophetic force: The defeat of Germany could not of itself kill the spirit then incarnate in Germany; it may well lead merely to a new incarnation of it, perhaps in some other race or empire, and the whole battle would then have to be fought over again. So long as the old gods are alive, the breaking or depression of the body which they animate is a small matter, for they know well how to transmigrate. Germany overthrew the Napoleonic spirit in France in 1813 and broke the remnants of her European leadership in 1870; the same Germany became the incarnation of that which it had overthrown. The phenomenon is easily capable of renewal on a more formidable scale.2 Today we are finding that the old gods know how to transmigrate. Gandhi himself, seeing all those years of nonviolence culminate in the terrible violence that marked Indias partition in 1947, ruefully observed shortly before his death: The attitude of violence which we have secretly harboured now recoils on us, and makes us fly at each others throats when the question of distribution of power arises. Now that the burden of subjection is lifted, all the forces of evil have come to the surface. For neither nonviolence nor violence touch upon the root of Evil.
Ahimsa: nonviolence.
0 1962-09-26, #Agenda Vol 03, #The Mother, #Integral Yoga
Sri Aurobindo preached the integral yoga which includes everything, so one can have all the experiences. Indeed, the universe was clearly created as a field of experience. Some people prefer the short, straight and narrow paths thats their business. Others like to dawdle along the wayand thats their business! And some are drawn to have all the experiences, and thus they often wander for a long time through the overmental world. And of course, the vast majority of those who have RELIGIOUS aspirations are thus put in touch with various deities, where they stopits enough for them.
But everything Ive just said is only one tiny part of the whole story.
--
I dont know what Sri Aurobindo would tell you.
This is just what I am observing these days. To me, the overmental consciousness is a magnified consciousness: far lovelier, far loftier, far more powerful, far happier, far with lots of far mores to it. But. I can tell you one thing: the gods dont have the sense of Oneness. For instance, in their own way they quarrel among themselves, which shows they have no sense of Oneness, no sense of all being one, of all being various expressions of the Divine the unique Divine. So they are still on this side, but with magnified forms, and powers beyond our comprehension: the power to change form at will, for example, or to be in many places at the same timeall sorts of things that poor human beings can only dream of having. The gods have it all. They live a divine life! But its not supramental.
--
What about Sri Aurobindos experience at Alipore, then? You know, that well-known experience when he saw Narayana in the prisoners, Narayana in the guards, Narayana everywhere?
That is the Supreme. Oneness.
--
Its like the message of the Gita as Sri Aurobindo explained it: not overmental, but supramental. It is Oneness, the experience of Oneness.
The experience of the gods has never been more than a distraction for mean amusement, a pleasant diversion; none of it seems essential or indispensable. You can treat yourself to the luxury of all these experiences, and they increase your knowledge and your power, your this and your that, but its not particularly important. THE thing is altogether different.
--
Sri Aurobindo didnt put too much emphasis on the Overmind. The one significant point is that the Overmind has ruled the world through the different religions. And it is the dwelling place of all the gods, all the beings humans have made into gods in their religions. Those beings exist in their own world, and some humans, coming in touch with them, have been overwhelmed by their powers and their superiority, and have made gods and religions out of them.
But its better not to emphasize this [in your book]. As I have said, we can bypass that plane, or even pass through without knowing it. It interested me to read in the Vedas that if you dont ascend the way youre supposed to, if you try to bypass the gods, then unpleasant things happen to you and your way is blockeddo you remember that?1 That gives you an idea of what it is. Its like an intermediary zone, far superior to the earth, but still intermediary. Some have tried to cross it without stopping; and there, they say, you run into trouble. Personally, I am not sure, I can only speak of my own experience: there was always a sense of fraternityas you can imagine! I knew them, I was on friendly terms with them, so there was no question of bypassing them or not!
--
(Later, Mother tries to remember a word that struck her while listening to Satprem read his manuscript on Sri Aurobindo:)
Its strange, I realize that I listen with a completely different type of consciousness. Nothing is left here (pointing to the forehead), all that comes there is sound, but I listen elsewhere.
0 1962-09-29, #Agenda Vol 03, #The Mother, #Integral Yoga
The trouble is, Sri Aurobindo said the thing was INSIDE already, involved. He always says its involved and then evolves.
Yes, but involved simply means unmanifested. The intrusion of the new, supramental element is the intrusion of that involved, unmanifested element.
0 1962-10-06, #Agenda Vol 03, #The Mother, #Integral Yoga
Sri Aurobindo is speaking here of knowledge through inspiration or revelation. In other words, when something suddenly descends and illuminates your understanding: all of a sudden, you feel you know a certain thing for the very first time, because it comes to you directly from the domain of Light, the domain of true knowledge, and it comes with all its innate force of truthit illuminates you. And indeed, when youve just received it, it seems as though nothing could resist that Light. And if you make sure to let it work in you, it brings about as much transformation as it can in its own domain.
It is a fairly common experience. When it occurs, and for some time afterwards (not very long), everything seems to organize itself quite naturally around that Light. Then, little by little, it blends with all the rest. The intellectual awareness of it remains, formulated in one way or another that much is left but its like an empty husk. It no longer has the driving force that transforms all movements of the being in the image of that Light. And this is what Sri Aurobindo means: the world moves fast, the Lord moves ever forward, and all that remains is but a trail He leaves in His wake: it no longer has the same instantaneous and almighty force it had at the MOMENT He projected it into the world.
Its like a rain of truth falling, and anyone who can catch even a drop of it receives a revelation. But unless they themselves advance at a fantastic pace, the Lord and His rain of truth will already be far, far away, and theyll have to run very fast to catch up!
--
Sri Aurobindo spoke of the working of the chakras1 replacing the organs.
Yes300 years, he said! (Mother laughs.)
--
One thing struck me: you say that the Gita as Sri Aurobindo explained it is not overmental but supramental.
Sri Aurobindo said that what he came to bring was already indicated in the Gita.
But what you havent made exactly clear to me is the difference between THE thing and the overmind.
0 1962-10-12, #Agenda Vol 03, #The Mother, #Integral Yoga
I think Sri Aurobindo wanted to say that error is an illusion like everything else, that there is no such thing as error: all possibilities are present, and since they ARE all present, they are oftenthey are NECESSARILY contradictory. Contradictory in their appearance. But all you have to do is look at yourself and ask, What do I call error? And if you face the thing squarely and ask, What do I call error? you immediately see how stupid it isthere is no error, you simply cant put your finger on it.
I cant tell people all this in the Bulletin, mon petittheyd go crazy! They mustnt be fed things too strong for them to digest.
Theres a person I wont name who has read Sri Aurobindos books and thought he understood them. He has been following a yogic discipline (anyway, he thought he was doing yoga) and he pulled down the Force. The Force responded (Mother laughs). He wound up with a headache! He got frightened and wrote to me in these exact words: This Force is the Lords Force (which is true, quite true), and it has turned into fear. So (Mother laughs) fear is the Lords principal perversion. There you have it. He read in books that the Lord is behind everything, that there is nothing that isnt the Lord; so its the Lord who has become perverted in His manifestation, naturally. The Force of the Lord came to help him and was changed into fear, so the Lords principal perversion is fear!
If you read that, youd say he was going off his rocker.
--
I have the feeling that Sri Aurobindo was in his period of ascent, the intuitive mind was piercing through and coming into contact with the Supermind, and it was coming into his thought like bursts of lightwhoosh! And then he would write these things. But if you follow the movement, you see the Origin.
This is plainly what he meant: Error is one of the innumerable, infinite possibilities (infinite means that absolutely nothing is outside the possibility of being). So where is there room for error in this? Its WE who call it error, its totally arbitrary. Thats an error, we say but in relation to what? To our judgment of what is true, yes, but certainly not in relation to the Lords judgment, since it is part of Him!
--
One sometimes even goes to a great deal of trouble to explain things to Him: Its this way, You see, thats how it is. And when youre finished, you realize. Oh, that reminds me of an experience I had one night two years ago. It was the first time the Supermind entered the cells of my body, and it had risen up to the brain. So the brain found itself in the presence of something (laughing) considerably more powerful than it was used to receiving! And, like the idiot it is, it got worried. As for me (gesture above or beyond), I saw it all, I saw that the brain was getting worried, so I tried to tell it what a nitwit it was and to just keep still. It did keep still, but you know, it was really seething away in there, as if it were about to explode. So I said, All right now, lets go see Sri Aurobindo and ask him what to do. Immediately everything became utterly calm and I woke up in Sri Aurobindos house in the subtle physicala very material sensation, with everything quite concrete. So I arrived, or rather not I but the body-consciousness arrived2 and started explaining to Sri Aurobindo what had happenedit was very excited, talking and talking. The response was a sort of inscrutable smile and then nothing. He simply looked. An inscrutable smilenot a word. All the excitement died away. A face out of eternity. The excitement died away. Then it was time for Sri Aurobindos lunch (people eat therein another way). So as not to disturb him, I went into the next room. He came in after some time and stood before me (Imy physical being, that is, my physical consciousness had had time to calm down). I knelt down and took his hand (a MUCH clearer sensation than anything physical, mon petit!); I kissed his hand. He simply said, Oh! This is better. (Mother laughs.)
I am skipping all the details (it was a long thing, lasting an hour), but suddenly he went out of the room, leaving me alone (after expressing what he wanted to tell me with a gesture, which I understood). And then I simply seemed to take a step (gesture of crossing a threshold), and I found myself lying in my bed again. And at that moment I said to myself, Really! We make all kinds of complications, and its so simple: you just have to go like this (same gesture) and there you are; then you go like that (same gesture in the opposite direction) and youre back here.
--
Sri Aurobindo's old cook, round as a barrel.
It is quite remarkable that it was the body-consciousness that discoverednine years after his passing Sri Aurobindo's abode (experience of July 24-25, 1959). The world where Mother went is thus a material world, not an "inner" world. The other Matter, the true Matter? We recall that in her very last Playground class, on November 28, 1958, Mother said: "Through each individual formation, physical substance progresses, and one day it will be able to build a bridge between physical life as we know it and the supramental life that is to manifest."
0 1962-10-16, #Agenda Vol 03, #The Mother, #Integral Yoga
As soon as you speak, most of the knowledge escapes. It becomes what Sri Aurobindo calls a representation, an imageit is not THE thing.
Last April.
0 1962-10-20, #Agenda Vol 03, #The Mother, #Integral Yoga
Sri Aurobindo has brought (how to describe it?) something like this (a small piece of furniture next to Mother, with shelves where she stacks letters and papers), but with all kinds of little like little racks, and on each rack there were a number of written notes, which looked like pieces of information. It was just this high, and he set it down next to you. He just now set it down beside you, saying it was for you.
All kinds of things. On each rack lay a number of notes on a particular subject. There were three rows at each level, one like that, one like that, one like that (on the upper part; I couldnt see the bottom because it was behind you). And the sheets of paper were lifting up slightly to show me there were several of them.
0 1962-10-27, #Agenda Vol 03, #The Mother, #Integral Yoga
I know it very well, I have been there frequently. Its at the very summit of human consciousness, on the borderline between what Sri Aurobindo calls the lower and the higher hemispheres. It is very high, very high.
I have studied this realm extensively.
0 1962-10-30, #Agenda Vol 03, #The Mother, #Integral Yoga
H.S.1 has written to me, and there was a sentence in his letter that brought a certain problem to my attention. He said, I have done so many hours of translationits a mechanical task. I wondered what he meant by mechanical task because, as far as I am concerned, you cant translate unless you have the experienceif you start translating word for word, it no longer means anything at all. Unless you have the experience of what you translate, you cant translate it. Then I suddenly realized that the Chinese cant translate the way we do! In Chinese, each character represents an idea rather than a separate word; the basis is ideas, not words and their meanings, so translation must be a completely different kind of work for them. So I started identifying with H.S., to understand how he is translating Sri Aurobindos Synthesis of Yoga into Chinese charactershes had to find new characters! It was very interesting. He must have invented characters. Chinese characters are made up of root-signs, and the meaning changes according to the positions of the root-signs. Each root-sign can be simplified, depending on where its placed in combination with other root-signsat the top of the character, at the bottom, or to one side or the other. And so, finding the right combination for new ideas must be a fascinating task! (I dont know how many root-signs can be put in one character, but some characters are quite large and must contain a lot of them; as a matter of fact, I have been shown characters expressing new scientific discoveries, and they were very big.) But how interesting it must be to work with new ideas that way! And H.S. calls it a mechanical task.
The mans a genius!
--
I met another Chinese a few years ago, a man with a spiritual life. He came to meet me and talked for an hour about China. It made me understand China externally as if I had been born and lived my whole life there. I saw they were people who have attained the summit of the intellect, and who have a creative powerinventors. He told me, No people in the world could understand Sri Aurobindo intellectually as well as the Chinese. And it was luminously true. The highest intellectual comprehension, really at its peak.
Its another story when it comes to doing yoga. Although that must depend entirely on the individual. The Chinese dont have the same spiritual intensity you find rooted in the Indian characterits something completely different. Here, spiritual life is real, concrete, tangibletotally real. For the Chinese it all happens at the top of the head.
--
They could come into contact with Sri Aurobindos thought but not their troops! I dont know whether the new Chinese are much interested in philosophy. Its better they dont come!
***
--
What Sri Aurobindo says is, Yes, true, its the only permanent thinga certain permanent Nonbeing behind everything. But why shouldnt He sometimesnot sometimes, but at the SAME time, the same momenthave the fun of being both permanent and impermanent? Theres no objection to that. In any case, He has none!
Our minds may not like it, but He.
--
A Chinese disciple who translates Sri Aurobindo into Chinese.
Probably in March 1920, at the time Mao Tse-tung was writing The Great Union of the Popular Masses.
0 1962-11-10, #Agenda Vol 03, #The Mother, #Integral Yoga
Some people found it interesting, mon petit! First of all, Sri Aurobindo was there it was like a large hall: a very large room with scarcely any walls, just enough so it didnt seem wide open to everything. And then there was a kind of musical instrument, like a grand piano, but much bigger and higher, playing its own music: nobody was playing it. And its own music was the music of what you have written. It was taking the form of something like luminous, colored sheets of paper, tinged with gold, with pink, which were scattering in the air and then very slowly falling onto a floor that was scarcely a floor, with an almost birdlike movement. They were falling, fallingalmost square sheets of paper falling one upon another like feathersnothing heavy about it. And then from the left a being like a god from the overmind entered the room; he was both like a Hindu deity with a tiara, and a kind of angel in a long robe (a combination of the two), and he moved so lightly, without touching the groundhe was all lightness. And with a very lovely and harmonious movement (everything was so harmonious!), he gathered up all the sheets: he took them in his arms and they stayed therethey were weightless, you see. He gathered them up, smiling all the while, with a young and very, very luminous and happy face something very lovely. Then, when he had gathered them all up, he turned towards me (I was here; you were over there, the music was there and Sri Aurobindo was there), and said as he was leaving, I am taking all this to give to them, as if he were returning to the overmental world where they were greatly interested in it! (Mother laughs.)
But it was all so lovely, so very lovely! There was a rhythm; it was all unfolding rhythmically, a rhythm of the falling sheets of paper; and a rhythm moving along very slowly, not in a straight line, and undulating.
0 1962-11-14, #Agenda Vol 03, #The Mother, #Integral Yoga
No later than yesterday night, I had this feeling: My god, theres always farther down to go! Its always lower, ever lower. And at the same time, my identity with the Supreme keeps growing while I simultaneously seem to be going down into the most incredible dark dregs of yes, of mud, ever possible in life. Look, you speak of Sri Aurobindos experiencewell, I never knew hed had the vision of all sorts of torture,1 but I have just had it myself in detail, bit by bit and what things! Incredible, incredible. And I was wondering, But why! Why am I seeing all this? Am I losing my contact? On the contrary, it felt closer and closer, stronger and stronger, more and more conscious, luminous, and at the same time this (gesture below).
You have formulated it very, very well. Do you unwittingly feel my experience and write it, or do I. I dont know, its all bound up together. But its most interesting.
--
And whats more, this morning Sri Aurobindo said to me, Today he will tell you something that will explain your experiences to you. So thats what has happened. Its not a mental explanation, you understand these things are SEEN.
He was here again just now and told me (how shall I put it?) something like: he receives well, as though he were dictating a lot of things to you.
--
In the Alipore jail: "I was mentally subjected to all sorts of torture for fifteen days. I had to look upon scenes of all sorts of suffering...." (See A.B. Purani, Life of Sri Aurobindo, p. 122.)
***
0 1962-11-17, #Agenda Vol 03, #The Mother, #Integral Yoga
I even remarked to myself (it was a rather curious feeling), Well, its interesting to have such a close view of it. That is, I had the feeling that my station, as Sri Aurobindo calls it, for viewing the world was very high up, and Id had to come down to that place. And thats what made me say, Well, its interesting to have such a close view of things. (I didnt say it to that being, I thought it.) And he was there next to me, gloating, standing some distance off to my right (looking up, I could see his headMo ther looks up at the ceiling). He was jubilant, gloating: You see, you see, you see! Overjoyed. I kept absolutely still; everything was still, calm, motionless (the thought that came was like something passing through me: Its interesting to have such a close view of it). And then I stopped everything, like this (Mother remains as still as a statue, fists clenched). And very soon afterwards (I cant say exactly because time there isnt the same as here), very soon afterwards, everything stopped.1 The storms only purpose was to cause the two thunderbolts, and it stopped after they fell on the earth. And then the flames the whole area was set ablaze (it was like a huge city, but not a city: most likely it was symbolic of a country): vroom! It burst into flames; some flames were leaping up very, very high. But I simply did this, stopped everything (Mother remains motionless, eyes closed, fists clenched), and then looked out once againeverything had returned to order. Then I said (I dont know why, but I was speaking to him in English yes, its because he was speaking English, saying, You see, you see!), I said, Ah, that didnt last long. They quickly brought it under control. With that he turned his back on me (laughing); he went off one way and I the other. Then I regained my outer consciousness, which is why I remember everything exactly.
I believe they began fighting up there two or three days after it happened.
--
But I always wonder because Sri Aurobindo left without revealing his secret. He said he was leaving DELIBERATELYthat much he told me. He told me what I needed to know. But he never said the moment hadnt come (you see, he thought he came saying the time had come), he never said if hed seen that things were not sufficiently ready. He told me the world is not ready, that much he did say. He told me he was going away deliberately because it was necessary, and that I had to stay and continue the work, that I would continue. He said those three things. But he never told me whether or not I would succeed! He never told me whether or not I could bring the moment back.
And I must say I am past the point where its interesting to know these things, because I live a bit too much in the eternity of time for that to be very important.
--
Have you read Sri Aurobindos last letters on China?3
Oh, yeshe read them to me himself! (Mother laughs.)
But everything Sri Aurobindo said has always come true. You know he also said (but it was in jest, he didnt write it) concerning reuniting with Pakistan he told me: Ten years. It will take ten years. The ten years passed and nothing happenedOFFICIALLY nothing happened. But the truth is (I learned it through certain government officials), Pakistan did make some overtures in that direction, asking for a union to be reestablished (they would have kept some sort of autonomy, but the two countries would have UNITED, it would have been a UNION), and Nehru refused.
How foolish!
So Sri Aurobindo had seen it.
He had seen it happen. After ten years, when that man who headed Pakistan died,4 they found themselves in grave difficulty and were unable to get organized; so they sent somebody (unofficially, of course) to ask India to reestablish union on certain bases but they refused, the Indians refused. It was a repetition of the same stupidity as when Cripps came to make his proposal, when Sri Aurobindo sent a message saying, Accept, whatever the conditions, otherwise it will be worse later on. Thats what Sri Aurobindo told them. Gandhi was there and he retorted, Why is that man meddling? He should be concerned only with spiritual life.5
They have conscientiously ruined the country.
--
(Extract from Sri Aurobindos message on the occasion of Indias Independence:)
August 15, 1947
--
Sri Aurobindo
***
(Extract from a letter of Sri Aurobindo concerning the invasion of South Korea on June 15, 1950.)
June 28,1950
--
Sri Aurobindo
In fact, three days later, on November 20, in an unhoped-for turn of events, China declared a unilateral cease-fire and withdrawal of troops, even as they were making a spectacular and almost unopposed advance. No one ever understood why.
--
In April 1942, when England was struggling against the Nazis and Japan, which was threatening to invade Burma and India, Churchill sent an emissary, Sir Stafford Cripps, to New Delhi with a very generous proposal which he hoped would rally India's goodwill and cooperation in the fight against the worldwide threat. In this proposal, Great Britain offered India Dominion status, as a first step towards an independent government. Sri Aurobindo at once came out of retirement to wire his adhesion to Cripps; he wired all of India's leaders, and even sent a personal messenger to Gandhi and the Indian Congress to convince them to accept this unhoped for proposal without delay. One of Sri Aurobindo's telegrams to Rajagopalachari (the future President of India) spoke of the grave danger, which no one seemed to see, of rejecting Cripps' proposal: "... Some immediate solution urgent face grave peril. Appeal to you to save India formidable danger new foreign domination when old on way to self-elimination." No one understood: "Why is he meddling?" Had it accepted Dominion status, India would have avoided the partition of the country in two, the artificial creation of Pakistan, as well as the three wars that were to follow (and which we haven't heard the last of), and the blood bath that ravaged Bengal and the Punjab in 1947 at the time of the partition. (See in Addendum an extract from Sri Aurobindo's message on the occasion of India's Independence.)
There is another side to the story. When Nehru died, Mother said in a message of May 27, 1964: "Nehru leaves his body but his soul is ONE with the Soul of India, that lives for Eternity."
0 1962-11-20, #Agenda Vol 03, #The Mother, #Integral Yoga
When Sri Aurobindo was here, you went to sit in the room he was in, and felt perfectly sheltered from everything and it was true.
The only danger at the time was Japan, and Japan had officially declared it wouldnt bomb Pondicherry because of Sri Aurobindo. But at least there were still men in their planes, and they could choose not to bomb. But you dont tell a jet plane Dont crash here! It crashes wherever it can.
Yes, but its still hard to see why they would come here.
--
I dont forget what Sri Aurobindo saiddeclared (in writing): that in 1967 the supramental Power will be behind all the earths governments. Whether its these people or those or whoever, they will be directly, maybe not consciously, but directly under the influence of the supramental forces, which will make them do what has to be done. And so, of course, the first result will be a kind of worldwide collaborationhe explicitly told me that, and he wrote it down. Thats what he had seen. But he didnt say we would get there without without catastrophe. He never said that.
Well, mon petit.
--
Unless. Once, you know, when Sri Aurobindo was still here, I saw. But it was just a vision, and lots of visions come (this was especially true at that time) as possibilities formed in a given world and descending towards the terrestrial manifestation. They come for me to give them the support of my consent, if I find them interesting. So there are all kinds of things! And most of them get sorted out at that point. But anyway, I had a vision in which Pondicherry was completely engulfed by a bomb (in those days there werent such powerful bombsso the vision was partly premonitory). So if that happens! (Mother laughs) As a result of the bombing, I was trapped in a radioactive area (it had been buried underground but not flatteneda kind of cave had been formed), where I stayed for two thousand years.
I woke up after two thousand years with a rejuvenated body. It was a very amusing little story. And I say vision, but you dont watch these things like a movie: you LIVE them. I somehow extricated myself from that sort of sealed grotto, and where Pondicherry had once stood (it had been completely razed), I came upon some people working. They were VERY DIFFERENT, and quite bizarre. I myself must have looked funny, with a kind of costume totally alien to their epoch. (My clothing had also survived the destruction the whole thing was right out of a storybook!) So of course I attracted some curiosity and they tried to make me understand. Ah, yes I know one of them said (I understood them because I could understand their thoughtsthose two thousand years had enabled me to read peoples minds), and they led me to a very old sage, a wise old fellow. I spoke to him and he began leafing through all kinds of books (he had many, many books), and suddenly he exclaimed, Ah, French! An ancient language, you see (Mother laughs).
It was very funny. I told the story to Sri Aurobindo, and he had a good laugh.
700 million in 1981.
0 1962-11-23, #Agenda Vol 03, #The Mother, #Integral Yoga
Mother is alluding to the passage in Savitri where Sri Aurobindo speaks of "the dark half of Truth."
The most recent battle.
0 1962-11-27, #Agenda Vol 03, #The Mother, #Integral Yoga
I dont recall whether it was last night or the night before, but I saw you with him, the two of you were busy with the book. And Sri Aurobindo was pleased. When I saw him (I was there, seeing the two of you), I thought, Well, if Satprem could see this (laughing), at least hed be pleased for once.
Well, yes!
--
(Mother laughs) Besides, you looked completely at ease, right at home. And Sri Aurobindo was he was satisfied.
Its something.
--
I didnt seek this experience, nothing. I simply sat down. The previous time,3 there was that massive presence of Sri Aurobindo. I had been forewarned that this time it would be different (besides, Ive never had the same experience twice), but this was utterly unexpectedit didnt come as a response to a will to know or anything at all. I seemed to be simply faced with a fact: it was shown to me. I was witness to my own experience, thats all. And I was absolutely certain of its meaningas when you KNOW and theres no need to discuss or elaborate or explain: thats how it is. And when it was gone, it was gone suddenly, and nothing remained but a blissful tranquillity, a sort of absolute certainty that things ARE like that. Although the appearances may seem altogether different, things ARE like that.
(silence)
--
I can see I am still (and God knows how long it will last!) in that transitional period Sri Aurobindo describes in The Yoga of Self-Perfection. A period when the true thing is getting established but the tail of the old thing trails behind, mixes in and colors things. Well, its an old habit, and it takes SUCH a long time to go away.
The habit of not understanding something unless it can be mentally explained is disastrous, for instance. This feeling we have that we dont understand something unless we can explain it thats really disastrous. That half-hours experience was something absolute, you see, not for one second was there any concern to know what was going on (naturally!); it was absolute. And only when the time was up and I had to come out of it did I start wondering, What happened? What does it mean? It wasnt even that pronounced. Its simply an old habit, what we call understanding.
--
One day, I dont remember on what occasion, I saw what had motivated the forefa thers who wrote the Vedas: it was the need for immortality; they were in quest of immortality.6 From there, I went on to Buddha and saw what had set the Buddha on his way: this kind of need for permanence, purely and simply; the vision of the impermanence of things had profoundly troubled him, and he felt the need for Permanence. His whole quest was to find the Permanent (why was he so anxious to have the Permanent?). There are a few things like that in human nature, in the deep human need. And then I saw another such need: a need for the Certitude which is security. I dont know how to explain it. Because I had the experience of it, I saw it was one of the human needs; and I understood it very intensely, for when I met Sri Aurobindo, this Certitude is what made me feel I had found the Truth I needed. And I didnt realize how DEEP this need was until he left his bodyjust then, at the moment of the transition. Then the entire physical consciousness felt its certitude and security collapse. At that moment I saw (we spoke about it with Nolini a year later and he had had exactly the same impression), I saw this was similar to Buddhas experience when he realized that everything was impermanent and so all of life collapsed in other words, Something Else HAD to be found. Well, at that moment. Id already had all my experiences, but with Sri Aurobindo, for the thirty years I lived with him (a little more than thirty years), I lived in an absolute, an absolute of securitya sense of total security, even physical, even the most material security. A sense of absolute security, because Sri Aurobindo was there. And it held me up, you know, like this (gesture of being carried): not for ONE MINUTE in those thirty years did it leave me. That was why I could do my work with a Base, really, a Base of absolutenessof eternity and absoluteness. I realized it when he left: THAT suddenly collapsed.
And then I understood that it is one of lifes needs (there are several); and its what spurs the human being to get out of his present state and find another one. These needs are (whats the word?) the seeds, the germs of evolution. They compel us to progress. The whole time Sri Aurobindo was here, as I said, individual progress was automatic: all the progress Sri Aurobindo made, I made. But I was in a state of eternity, of absoluteness, with a feeling of such security, in every circumstance. Nothing, nothing unfortunate could happen, for he was there. So when he left, all at oncea fall into a pit. And thats what projected me wholly (Mother gestures forward).
That is, I understood why he left. The whole terrestrial evolution had come to a halt. One progressedone can always progress, thats nothing but the entire TERRESTRIAL evolution was at a standstill. If there were permanence in life, nothing would budge. And these needs are the seeds of evolution. So thats what I saw: in the past, in the future, universally. It was very interesting.
0 1962-11-30, #Agenda Vol 03, #The Mother, #Integral Yoga
The other day you were speaking of Sri Aurobindos departure, and you said, So when he left, all at oncea fall into a pit. And thats what projected me wholly. Did you mean it projected you into the evolution?
I had never left it. But.
--
Id had the contact with the inner Divine, Id had the realization of Eternity, Id had all those realizations, but as long as I was living with Sri Aurobindo I felt the absolute through him, and (what shall I say?). All those imperative needs I called the seeds of evolution are the levers or springboards to make man realize that the ONE AND ONLY, the one and only absolute is the Supreme; the one and only permanence is the Supreme; the one and only security is the Supreme; the one and only immortality is the Supreme. That the only purpose of manifestation is to lead YOU THERE.
Thats essentially it: from my experience of the Supreme through the manifestation of Sri Aurobindo, I was projected into a direct experience, with no intermediary.
Its poorly expressed, thats not really it, but (Mother closes her eyes).
0 1962-12-04, #Agenda Vol 03, #The Mother, #Integral Yoga
(Mother speaks again of the direct experience of the Supreme she had when Sri Aurobindo left his body:)
I dont quite understand. Didnt you have the experience of the Supreme before Sri Aurobindos departure?
Spiritually, you have that experience as soon as you come into contact with the Divine within; mentally, you have the experience as soon as the mind is purified; vitally, you have it as soon as you get out of the ego. But its the consciousness of the BODYthe consciousness of the cellswhich had the experience at that moment. Everything else had had it long before and was constantly aware of it, but the body. It had been told about it and believed in it, but it didnt have the experience in such a concrete, total and absolute manner that it cant be forgotten for a single second.
--
The body always used to let itself be carried along. It was one in consciousness with Sri Aurobindos presence, and depended on it without the least worry; it felt that its life depended on it, its progress depended on it, its consciousness, its action, its power all depended on it. And no questionsit didnt question. For the body, it was absolutely IMPOSSIBLE that things could be otherwise. The very idea that Sri Aurobindo might leave his body, that that particular way of being might no longer exist for the body, was absolutely unthinkable. They had to put him in a box and put the box in the Samadhi for the body to be convinced that it had really happened.
And thats when it had that experience.
This body is very conscious, it was BORN conscious, and throughout those years its consciousness went on growing, perfecting itself, proliferating, as it were; this was its concern, its joy. And with Sri Aurobindo, there was such peaceful certitude, there were no more problems, no more difficulties: the future was opening up, luminous and peaceful and certain. Nothing, nothing, no words can describe what a collapse it was for the body when Sri Aurobindo left.
Its only because Sri Aurobindos conscious will entered into itleft one body and entered the other. I was standing facing his body, you know, and I materially felt the friction as his will entered into me (his knowledge and his will): You will accomplish my Work. He said to this body: You will accomplish my Work. Its the one thing that kept me alive.
Apart from that. Theres nothing, no physical destruction I can think of, comparable to that collapse.
--
And with this new perception I feel, inexpressibly, a concentration of the truth of what we call Sri Aurobindo gathering around and on and within this body (there is really neither within nor without). And the body, which has reopened the doors it had closed2 to be able to go on, feels an increasingly total and unmixed identity, to the point where, if I give my hand free rein, my handwriting begins to resemble Sri Aurobindostiny, like his.
And its not what one might imagine, its not one form entering anotherit doesnt keep him from being wherever he wants to be and doing whatever he wants to do, appearing as he wants to appear and being involved with everything happening on earth: it doesnt change any of that. And its not just a part of him [that is in Mother, but his totality]. And thats how I know he was manifesting the Absolute, he was a manifestation of the Absolute. Of course, afterwards he revealed himself as what I had called the Master of Yoga; that was the reason he came on earth (what people here in India call an Avatar). But thats still a way of seeing things SEPARATELY: its not the thingTHE thing.
--
As was the case when Sri Aurobindo left his body.
When Sri Aurobindo left his body.
***
0 1962-12-08, #Agenda Vol 03, #The Mother, #Integral Yoga
You said something mysterious the other day [December 4] concerning Sri Aurobindos departure. You were speaking of the sense of impermanence you had, of total uncertainty, and you said, Its no longer a destruction, but its not yet an ascending transformation.
It was a real physical destruction; so I am saying its not that any more, but its not yet the realization.
--
December 9 Darshan, anniversary of Sri Aurobindo's interment.
***
0 1962-12-12, #Agenda Vol 03, #The Mother, #Integral Yoga
(Satprem tries to question Mother on the reasons for Sri Aurobindo's departure.)
Oh, no! No, I dont want to talk about it.
--
And in fact, it began with the usual suggestion: Sri Aurobindo has gone, so theres no reason for you to stay herewhy dont you just leave as soon as you can? In other words, everythings going to pieces.
Well, my usual answer, the only answer that has some weight with those beings, is Its not up to me. Its up to the Lord, address yourselves to Him. Then they keep quiet. They come back another time, hoping to succeed, and the response is always the same, which they find somewhat discouraging. After a while its over. But really, everything imaginable; and precisely for those who were progressing steadily: a collapse into all the old errors and stupidities. And then a sort of hate coming out of everything and everybody and hurled at me, with this inevitable conclusion: What are you doing here! Go away, youre not wanted. Nobody wants you, cant you see that! Its not up to me, its none of my business. Wanted or not, I am here for as long as the Lord keeps me here; when He no longer wants to keep me here, Hell make me go, thats allits none of my business. That calms them down, its the only thing that calms them down. But it doesnt discourage them!
--
Since 1950, I must say, it has been the same thing EVERY year at this time. And with the same suggestion (which they make not only to me but to everybody, to all those who listen): Sri Aurobindo has gone, whats she doing here? She should just leave! And some of them are relentless: She WANTS to leave, they say. Not She must leave, but Shes GOING to leave; take it from me, shes leaving, nows the time, shes going to leave. And surely you can see that none of this is real, it just doesnt make sense. Sri Aurobindo left because he was disgusted. He has gone, so logically she must go too. Thats the picture.
Actively, theres only one thing to do: Its not up to me, its the Lord who decides. Its the Lord who acts, its the Lord who organizes everything and to top it off, its even the Lord who sends you away! That irks them more than anything! (Mother laughs.)
0 1962-12-15, #Agenda Vol 03, #The Mother, #Integral Yoga
It looks like Sri Aurobindos.
I am the one who designed Sri Aurobindos, and I adapted it from this one.
Look, they made the central square very elongated. The one done here is more correct: Pavitra made all the sides equal. But the one for the Cosmic Review was elongated, with the lotus in the center.
--
Oh, I understand! Because its true, you know, that an Asura is behind it allnot Christ! Sri Aurobindo considered Christ an Avatar (a minor form of Avatar). One emanation of the Divines aspect of Love, he always said. But what people have made of him! Besides, the religion was founded two hundred years after his death. And its nothing but a political construction, a tool for domination, built with the Lord of Falsehood in the background, who, in his usual fashion, took something true and twisted it.
Its a real hodgepodge, that religion the number of sects! The only common ground is the divinity of Christ, and it became asuric when he was made out to be unique: there has been but ONE incarnation, Christ. Thats just where it all went wrong.
0 1962-12-19, #Agenda Vol 03, #The Mother, #Integral Yoga
Even if I speak to someone more intelligent or better informed. Once or twice I said something to Pavitra, to see what would happen: he immediately dogmatizes, makes a mental principle out of it (consistent with Sri Aurobindos teaching, of course!). And it becomes something rigid, like a box. And he tries! He tries, he KNOWS he shouldnt do that, but. Which means one cannot understand unless one has the experienceyou must have the experience of all this somewhere, mon petit, otherwise you couldnt write about it!
But its Sri Aurobindo!
And interestingly enough, as I told you last time, it follows my bodys experience quite closely and regularly. There are so many sides to the problem, you see, so many ways of approaching the problem and attempting the transformation, and it [the book] seems to follow very, very well. Its interesting. Your book, and also my translation and yet they are so different! But of course, the experience itself is very, very diverse, multifaceted, with all sorts of side roads or forks, tiny little signs on the way, simply as cluesa whole world!
--
Au revoir, mon petit; its goodits going well. Thats what Sri Aurobindo told me a few days ago (I spent two hours with him at night, with all sorts of very interesting things happening). He told me (in his joking way), You see! Ive got him doing the book that makes him progress. So I said, Good. Because he has been there all along since you embarked on this book, and he seems to be guiding you according to a plan he has worked out. Thats what he told me. I have seen him with you very frequently (as Ive told you), but the other day he told me this positively.
Its good. Its very good this time.
0 1962-12-22, #Agenda Vol 03, #The Mother, #Integral Yoga
In the end, Sri Aurobindo told me it was an overmental creation, not the Truth. These were his very words: Yes, its an overmental creation, but thats not the truth were seeking; its not the truth, the highest truth, he said.
I made no reply, not a word: in half an hour I had undone everything I undid it all, really everything, cut the connection between the gods and the people here, demolished absolutely everything. Because you see, I knew it was so attractive for people (they were constantly seeing the most astonishing things) that the obvious temptation was to hang on to it and say, Well improve on itwhich was impossible. So I sat down quietly for half an hour, and I undid it all.
--
But I said nothing, I told no one about it except Sri Aurobindo. At the time I let no one know, because they would have been completely discouraged.
***
--
If I spent the whole night writing, as Sri Aurobindo used to do, I might be able to keep up to date. But I have no intention of doing that, because my nights are very interesting!
I have had some rather strange things have been happening. I dont know whether you understand the difference between the memory of an inner experience (from the subtle physical, the subconscient, all the inner regions) and the memory of a physical fact. There is a very great difference in quality, the same difference that exists between inner vision and physical vision. Physical vision is precise, well defined, and at the same time flat I dont know how to explain it: its very flat, totally superficial, but very accurate, with the kind of accuracy and precision that defines things which are really not defined at all. Well, theres the same difference in quality between the two types of memory as between the two types of vision. And in the last few days Ive realized that I had the memory of having gone downstairs, of having seen certain people and things, spoken and organized certain thingsseveral different scenes of the PHYSICAL memory. Not at all things I saw with the inner vision while exteriorized, but the MATERIAL memory of having done certain things.
0 1962-12-25, #Agenda Vol 03, #The Mother, #Integral Yoga
Theres just one thing I dont know its when you say Sri Aurobindo succumbed on December 5, 1950. He didnt succumb. Its not that he couldnt have done otherwise. Its not the difficulty of the work that made him leave; its something else. You cant mention this in your book, of course, its impossible to talk about for the moment, but I would like you to use another word. What was your sentence again?
I said: Sri Aurobindo succumbed to this work on December 5, 1950.
He didnt succumb.
--
We could simply say: Sri Aurobindo left this life on December 5, 1950.
Read the beginning of the passage again.
The seeker of transformation must thus face all the difficulties, even death, not to vanquish but to change themone cannot change things without taking them upon oneself. Thou shalt bear all things, says Savitri, that all things may change. Sri Aurobindo succumbed to this work
Cant you just put thats why, without giving any explanation? Thats why Sri Aurobindo left his body. Thats much more powerful. You said even death, so just put: Thats why Sri Aurobindo left his body.
The force or the light into the words of the book.
0 1962-12-28, #Agenda Vol 03, #The Mother, #Integral Yoga
This cleansing of the middle ground is the whole story of Sri Aurobindo and the Mother I had been dredging, dredging, dredging the mire of the subconscious. The supramental light was coming down before November,2 but afterwards all the mud arose and it stopped.3 Once again Sri Aurobindo verified, not individually this time but collectively, that if one pulls down too strong a light, the violated darkness below is made to moan. It is noteworthy that each time Sri Aurobindo and the Mother had some new experience marking a progress in the transformation, this progress automatically materialized in the consciousness of the disciples, without their even knowing anything about it, as a period of increased difficulties, sometimes even revolts or illnesses, as though everything were grating and grinding. But then, one begins to understand the mechanism. If a pygmy were abruptly subjected to the simple mental light of a cultivated man, we would probably see the poor fellow traumatized and driven mad by the subterranean revolutions within him. There is still too much jungle beneath the surface. The world is still full of jungle, thats the crux of the matter in a word; our mental colonization is a minuscule crust plastered over a barely dry quaternary. And the battle seems endless; one digs and digs, said the Rishis, and the deeper one digs, the more the bottom seems to recede: I have been digging, digging. Many autumns have I been toiling night and day, the dawns aging me. Age is diminishing the glory of our bodies. Thus, thousands of years ago, lamented Lopamudra, wife of Rishi Agastya, who was also seeking transformation. But Agastya doesnt lose heart, and his reply is magnificently characteristic of the conquerors the Rishis were: Not in vain is the labor which the gods protect. Let us relish all the contesting forces, let us conquer indeed even here, let us run this battle race of a hundred leadings.
(Rig-Veda I.179)
--
Dilip K. Roy, Sri Aurobindo Came to Me, p. 73.
***
0 1963-01-12, #Agenda Vol 04, #The Mother, #Integral Yoga
A deluge of work! The other day, you said in your manuscript [of The Adventure of Consciousness] that Sri Aurobindo used to work fourteen hours a day, and they want me to do the same for the moment I am not giving in.
Oh, youre quite right!
--
Its a strange phenomenon: as soon as I sit down to translate, in the space of one or two seconds, no more, I become a different person. I writeit isnt I who write, I know its Sri Aurobindo.
And he suggests some words to me, that is, suddenly I see: Like this. I hear the sentence and write it down. Sometimes its very different, though I can see the meaning is the same; and sometimes it isnt French.
--
For instance, two or three nights ago (I dont remember), I was with Sri Aurobindo, we were doing a certain work (it was in a mental zone with certain vital reactions mixed in), well, a general work. I was with Sri Aurobindo and we were doing the work together. He wanted to explain to me how a particular movement is turned into a distorted movement; he was explaining this to me (but theres nothing mental or intellectual about it, nothing to do with theories). And without even (how can I put it?) without even a thought or an explanation to forewarn you, a true movement is changed into a movement that is not false but distorted. I was speaking to Sri Aurobindo and he was answering, then I turn my head away like this (not physicallyall this is an inner life, naturally), I turned my head as if to see the [vibratory] effect. Then I turn back and send Sri Aurobindo the movement necessary to carry on with the experience, and I receive a reply which surprises me because of the quality of its vibration (it was a reply of ignorance and weakness). So I turn my attention back again, and as a matter of fact in Sri Aurobindos place I saw the doctor. Then I understood! Superficially, one may say, So, Sri Aurobindo and the doctor are the same! (To people who would see such a thing it would occur that they are the sameof course its all, all the same! All is one, people just dont understand this complete oneness.) Naturally it didnt surprise me for the thousandth of a second, there wasnt any surprise, but oh, I understood! This way (Mother slightly tilts her hand to the left), its Sri Aurobindo, and that way (slightly to the right), its the doctor. This way its the Lord, and that way its a man!!
Really interesting.5
--
You see, Sri Aurobindo was explaining something to me, but the explanation wasn't like a theory: it's immediately translated into movements of matter, that is, movements of forms and forces. So I was listening (I was listening to him, we were talking), and I turned my head away to follow the demonstration of forces, of what he said; naturally it led to another movement which was the consequence, and then I described what I was seeing. When I began describing the consequence, I received a reply (it was a sort of dialogue between us, but without different voices and all the things we know physically), but the quality of the vibration was different, it had become ... instead of being supramental, if you like, it had become sattvic [moral], the reply was sattvic. In other words, a diminution, a limitation. I was surprised so I turned back again, and instead of finding Sri Aurobindo, I saw the doctor, with his hair very neatoh, a super-doctor, you know! But it was he, I mean at his best. So immediately I thought, "Here we are! Here is how things get more and more diminishedyes, diminished, altered, altering also physical appearanceshere is how the Lord changes all His physical appearances." Oh, it was really funny, because it was a practical and precise little illustration. But then there was immediately the feeling that everything, the whole universe is like this! That's how all forms are changed.
So now you see!
0 1963-01-14, #Agenda Vol 04, #The Mother, #Integral Yoga
Taking life seriously generally consists of two movements: the first is to give importance to things that probably have none, and the second is to want life to be limited to a certain number of qualities considered to be pure and worthy. With some (for instance, those Sri Aurobindo refers to here: the prudish or the puritans), that virtue becomes dry, barren, gray, aggressive, and almost always finds fault in all that is joyful, free and happy.
The only way to make life perfect (I mean here life on earth, of course) is to look at it from a sufficient height to see it in its totality, not only its present totality, but over the whole past, present and future: what it has been, what it is, what it must beyou must be able to see it all at once. Because thats the only way to put everything in its place. Nothing can be done away with, nothing SHOULD be done away with, but each thing must find its own place in total harmony with the rest. Then all those things that appear so evil, so reprehensible and unacceptable to the puritan mind would become movements of joy and freedom in a totally divine life. And then nothing would stop us from knowing, understanding, feeling and living this wonderful Laughter of the Supreme who takes infinite delight in watching Himself live infinitely.
0 1963-01-18, #Agenda Vol 04, #The Mother, #Integral Yoga
There are so many people, in fact, who dont care a whit about anything, who dont take life seriously, but in the wrong way: they dont take seriously what they have to do, they dont take their progress seriously, they take nothing seriously they go to the movies when Sri Aurobindo is dying. That sort of thing. So I think this passage would open the door to too many misunderstandings. Its true, but it is true up ABOVE. A bit too high up for people.
I think we should omit it. Especially when I say that those who have given me the most trouble are the people who take life seriously.
--
As I told you, Sri Aurobindo lives there permanently, as though in a house of his own: you can see him, you can stay with him, he is busy. It is very much like the physical, but a physical that would be less grating, you understand, where things are more harmonious and satisfying, less excited. There is less of that feeling of haste and uncertainty. In that house where Sri Aurobindo lives, life unfolds very, very harmoniously: people come and go, there are meals even. But all that obeys more general laws, and a sense of security and certainty not to be found in physical life. And the symbolism is more exact (I dont know how to express it), the symbolic transcription of things is less distorted, more exact.
This is the subtle physical as I know it, I cant say if it is the same for everyone. Sri Aurobindo said, There is a true physical, well, I have a feeling that this is what he calls the true physicala subtler physical, the true physical which is behind.
But does it influence the whole earth?
0 1963-01-30, #Agenda Vol 04, #The Mother, #Integral Yoga
The way it comes is both exclusive and positiveits really interesting. Theres none of the minds ceaseless wavering, Is this better? Is that better? Should it be like this? Should it be like that? Noit is LIKE THIS (Mother brings down her hand in a gesture of imperative descent). And then in certain cases (without anything to do with the literary angle or even the sound of the wordnei ther sound nor anything, but meaning), Sri Aurobindo himself suggests a word. Its as if he were telling me, Isnt this better French, tell me?(!)
I am simply the recording machine.
--
So I will go on. If there are corrections, they can only come through the same process, because at this point to correct anyhow would spoil it all. There is also the mixing (for the logical mind) of future and present tenses but that too is deliberate. It all seems to come in another way. And well, I cant say, I havent read any French for ages, I have no knowledge of modern literatureto me everything is in the rhythm of the sound. I dont know what rhythm they use now, nor have I read what Sri Aurobindo wrote in The Future Poetry. They tell me that Savitris verse follows a certain rule he explained on the number of stresses in each line (and for this you should pronounce in the pure English way, which somewhat puts me off), and perhaps some rule of this kind will emerge in French? We cant say. I dont know. Unless languages grow more fluid as the body and mind grow more plastic? Possible. Language too, maybe: instead of creating a new language, there may be transitional languages, as, for instance (not a particularly fortunate departure, but still), the way American is emerging from English. Maybe a new language will emerge in a similar way?
In my case it was from the age of twenty to thirty that I was concerned with French (before twenty I was more involved in vision: painting; and sound: music), but as regards language, literature, language sounds (written or spoken), it was approximately from twenty to thirty. The Prayers and Meditations were written spontaneously with that rhythm. If I stayed in an ordinary consciousness I would get the knack of that rhythm but now it doesnt work that way, it wont do!
0 1963-02-15, #Agenda Vol 04, #The Mother, #Integral Yoga
(Regarding a passage in "Savitri" in which Sri Aurobindo describes the universe as a play between He and She. "This whole wide world is only he and she," He, the Supreme in love with her, her servitor; She, the creative Force.)
As one too great for him he worships her;
--
Its an explanation of why the world is as it is. At the start he says, He worships her (here again, there are no words in French: Il lui rend un culte, but that makes a whole sentence). He worships her as something far greater than Himself. And then you are almost a spectator of the Supreme projecting Himself to take on this creative aspect (necessarily, otherwise it couldnt be done!), the Witness watching His own work of creation and falling in love with this power of manifestationyou see it all. And oh, He wants to give Her her fullest chance and see, watch all that is going to happen, all that can happen with this divine Power thrust free into the world. And Sri Aurobindo expresses it as though he had absolutely fallen in love with Her: whatever She wants, whatever She does, whatever She thinks, whatever She wills, all of itits all wonderful! All is wonderful. Its so lovely!
And, I must say, I was observing this because, originally, the first time I heard of it, this conception shocked me, in the sense that (I dont know, it wasnt an idea, it was a feeling), as though it meant lending reality to something which in my consciousness, for a very long time (at least millennia perhaps, I dont know), had been the Falsehood to be conquered. The Falsehood that must cease to exist. Its the aspect of Truth that must manifest itself, its not all that: doing anything whatsoever just for the fun of it, simply because you have the full power. You have the power to do everything, so you do everything, and knowing that there is a Truth behind, you dont give a damn about consequences. That was something something which, as far back as I can remember, I have fought against. I have known it, but it seems to me it was such a long, long time ago and I rejected it so strongly, saying, No, no! and implored the Lord so intensely that things may be otherwise, beseeched Him that his all-powerful Truth, his all-powerful Purity and his all-powerful Beauty may manifest and put an end to all that mess. And at first I was shocked when Sri Aurobindo told me that; previously, in this life, it hadnt even crossed my mind. In that sense Theons explanation had been much more (what should I say?) useful to me from the standpoint of action: the origin of disorder being the separation of the primal Powers but thats not it! HE is there, blissfully worshipping all this confusion!
And naturally this time around, when I started translating it came back. At first there was a shudder (Mother makes a gesture of stiffening). Then I told myself, Havent you got beyond that! And I let myself flow into the thing. Then I had a series of nights with Sri Aurobindo so marvelous! You understand, I see him constantly and I go into that subtle physical world where he has his abode; the contact is almost permanent (at any rate, thats how I spend all my nights: he shows me the work, everything), but still, after this translation of Savitri he seemed to be smiling at me and telling me, At last you have understood! (Mother laughs) I said, It isnt that I didnt understand, its that I didnt want it! I didnt want, I dont WANT things to be like that any more, for thousands of years I have wanted things to be otherwise!
The night before last, he had put on a sari of mine. He told me (laughing), Why not? Dont you find it suits me! I answered, It suits you beautifully! A sari of brown georgette, lustrous bronze, with big golden braid! It was a very beautiful sari (I used to have it, it was one of my saris), and he was wearing it. Then he asked me to do his hair. I remember seeing that the nape of his neck and his hair had become almost luminoushis hair was never quite white, there was an auburn shimmer to it, it was almost golden, and it stayed that way, very fine, not at all like the hair people have here. His hair was almost like mine. So while I was doing his hair, I saw the luminous nape of his neck, and his hair, so luminous! And he said to me, Why shouldnt I wear a sari!
0 1963-02-19, #Agenda Vol 04, #The Mother, #Integral Yoga
Last night or the night before, I was in Sri Aurobindos house and he was telling me, Some things are going wrong. And he showed me around his house. There were some pipesbig pipes that had burst. You see, he told me, people have been careless. In some places they had taken away all the furniture and were cleaning up in a stupid way: See, he said, they dont do things the proper way. Then I understood it was the reflection of the way things happen here. And he was (not angry, he is never angry), but people gave him a lot of bother, they were preventing him from doing his work: I would come in a room and try to arrange a corner because he wanted to write, but it was impossible, the whole setup made it impossible for him to have even a decent corner where he could write then at other times, it would be quite fine. Because it changes continuously. The layout of rooms has an inner meaningit MEANS somethingso it always stays the same as if the setting stayed unchanged (because its not a house built from an architects plan! Its his own house, which he has arranged according to his taste, so it stays that way). But people seem to have unrestricted entry there, and everyone wants to do something, to make himself useful, (laughing) so its terrible! This is what erased my experience or pushed it back into the realm of memories. As though he were saying, Dont be too concerned with universal things, because over here (laughing) things arent too smooth!
***
--
I am not given the time for experiences. It was like that the other night, as if Sri Aurobindo were telling me, See, you see what they do when you are not here. But then I waste all my time!
I wanted the book [The Adventure of Consciousness] to come out for February 21, 1964. That doesnt leave too much time, because Thats another marvel, it must have been one of the things Sri Aurobindo was showing me: at the [Ashram] Press, theyre behind schedule for everything and they work night and day! They have never worked so hard! Very clearly, seen from above, its a lack of organization; for something requiring an ounce of force they have to put in ten pounds, and still it doesnt work.
It grinds and grates.
0 1963-02-21, #Agenda Vol 04, #The Mother, #Integral Yoga
Sri Aurobindo
***
0 1963-02-23, #Agenda Vol 04, #The Mother, #Integral Yoga
She went to Sri Aurobindos home in the subtle physical the thing is true, real, concrete, as concrete as here.
As soon as I got her letter, I saw: thats where she went. Besides, I knew she had gone there. Plenty of people go there and are unaware of it! They forget. But she had a nice memory.
--
We have a great mathematician here who comes from Madras regularly, Dr. V. (you know him, dont you?), and for my birthday,1 he played around with the figures of my date of birth and made up with them a square with small compartments (what a painstaking work it must be!): any way you read it, it always adds up to the same figure. Admirable. The figure is 116. Heavenly mathematics, all that (!) and it is supposed to be my number of years. But I find it a little on the short side. Because if the present pace is any indication, 116 doesnt leave me many years, thirty years or so yes, some thirty years, thats all. What can you achieve in thirty years?! The way things are moving, oh! When Sri Aurobindo said three hundred years, I think he gave the minimum figure.
Well see.
--
Fairly often, its Sri Aurobindo. But this time it was entirely impersonal. It was something that WILL NO LONGER tolerate in the world a certain kind of selfish stupidityto trample this childs finer feelings just because she isnt stupidly attached to her family (who didnt even give her a single thought all the time she was here, she didnt exist for them).
If you want your children to love you, you should at least love them a little, care for them a little, no? Its elementary, you dont have to be very bright to understand that but they wont understand: It is a childs DUTY to love his parents!! And if you dont fulfill your duty, youre put in jail.
0 1963-03-06, #Agenda Vol 04, #The Mother, #Integral Yoga
First, one may ask: What is a miracle? Because Sri Aurobindo often says that there is no such thing as a miracle, but at the same time, in Savitri, for example, he says, Alls miracle here and can by miracle change.1
It depends which way you look at it: from this side or from the other side.
--
Here we come to the great problem of the road we travel, the eternal Road Sri Aurobindo refers to in Savitri. It is easy to imagine, of course, that what was first objectified had an inclination to objectification. The first point to accept, a logical point considering the principle of evolution, is that the objectification is progressive, it is not complete for all eternity. (silence) Its very hard to express, because we cannot free ourselves from our habit of seeing it as a finite quantity unfolding indefinitely and of thinking that only with a finite quantity can there be a beginning. We always have an idea (at least in our way of speaking) of a moment (laughing) when the Lord decides to objectify Himself. And put that way, the explanation is easy: He objectifies Himself gradually, progressively, with, as a result, a progressive evolution. But thats just a manner of speaking. Because there is no beginning, no end, yet there is a progression. The sense of sequence, the sense of evolution and progress comes only with the Manifestation. And only when we speak of the earth can we explain things truthfully and rationally, because the earth had a beginningnot in its soul, but in its material reality.
A material universe probably has a beginning, too.
--
Why didnt Sri Aurobindo or you make more use of miracles as a means to overcome the resistances of the outer human consciousness? Why this self-effacement towards the outside, this sort of nonintervention, as it were, or unobstrusiveness?
In Sri Aurobindos case, I only know what he told me several times: what people call miracles are just interventions in the physical or vital worlds. And those interventions are always mixed with ignorant or arbitrary movements.
But the number of miracles Sri Aurobindo performed in the Mind is incalculable. Of course, only if you had a very honest, sincere and pure vision could you see them I saw them. Others too saw them. But he refused (this I know), he refused to perform any vital or material miracle, because of the admixture.
My own experience is like this: in the worlds present state, a direct miracle (vital or material, that is) must necessarily involve a number of fallacious elements which we cannot acceptthose miracles are necessarily fallacious miracles. And we cannot accept that. At least I always refused to do so. Ive seen what people call miracles. I saw many with Madame Thon, for instance, but it allowed a host of things to exist that to me are inadmissible.
0 1963-03-09, #Agenda Vol 04, #The Mother, #Integral Yoga
Id like to ask you a question. I havent quite understood what you meant by miracles in the Mind. What are they? Sri Aurobindo performed miracles in the Mind, you said.
That was when he brought the supramental Force into the mental consciousness. He would bring into the mental consciousness (the mental consciousness that governs all material movements1) a supramental formation, or power, or force, that instantly altered the organization. With immediate results that appear illogical because the process doesnt follow the course set by mental logic.
--
Take the example of someone ill, even feeling pain. When Sri Aurobindo was in possession of this supramental Power (at certain times he said it was totally under his control, he could do whatever he wanted with it and apply it wherever he wanted), then he would put this Will on some disorder or other, physical or vital, say (or mental, of course), he would put this Force of a superior harmony, a superior, supramental order, keep it there, and it would act instantly. And it was an orderit created an order and harmony superior to natural harmony. Which means that if the object was to cure, for example, the cure was more perfect and total than a cure brought about by the ordinary physical and mental methods.
There were hosts of instances. But people are so blind, you know, so bogged down in their ordinary consciousness, that they always have ready explanations. They can always explain it away. Only those who had faith and aspiration and something very pure in them, that is, those who really wanted to know, were aware of it.
--
It was the same thing when I made that overmental formation (we were heading for miracles!). One day Sri Aurobindo told me I had brought down into Amrita6 a force of the creative Brahma (its the creative Word, the Word that realizes itself automatically). And I dont know what happened something, I cant recall what, that showed me it was working very well. Then a sort of idea occurred to me: Why, we could try this power on mosquitoes: let mosquitoes cease to exist! What would happen? (We were pestered by mosquitoes at the time.) Before doing it (the meditation was over, it would have been for the next time), I said to Sri Aurobindo, Well, what if we tried with that force which responds; if we said, Let mosquitoes cease to exist, we could at least get rid of them within a certain field of action, a certain field of influence, couldnt we? So he looked at me (with a smile), kept silent, and, after a moment, turned to me and said, You are in full Overmind. That is not the Truth we want to manifest. I told you the story. It was on that occasion.
We could have done things of that sort.
--
What Sri Aurobindo did?
Yes, I asked you what those miracles in the mind were. You said he would bring the Supermind into the Mind. Its interesting.
--
Because personally, I didnt quite understand what it meant and why Sri Aurobindo and you didnt perform any miracles. But I wont put everything you said today.
Oh, no, no, no! No need to Its only for our own enjoyment. And what about your book, how is it going on?
0 1963-03-13, #Agenda Vol 04, #The Mother, #Integral Yoga
I believe its his Messageall the rest is preparation, while Savitri is the Message. Unfortunately, there were two morons here who fancied correcting himwhile he was alive! (A. especially, hes a poet.) Hence all those Letters on Poetry Sri Aurobindo wrote. Ive always refused to read them I find it outrageous. He was forced to explain a whole poetic technique the very idea! Its just the contrary: it comes down from above, and AFTERWARDS you explain. Like a punch in sawdust: inspiration comes down, and afterwards you explain why its all arranged as it is but that just doesnt interest me!
(silence)
0 1963-03-16, #Agenda Vol 04, #The Mother, #Integral Yoga
I had an experience quite a long time ago, when Sri Aurobindo was here: one night I had the experience of being in contact with the Supreme Lord, and it was concrete:
One dies only when You will it.
--
It may almost result (later, once modern science has run an ascending curve) in a MATERIAL knowledge. It wouldnt be that [Mothers experience], but the image of it: what Sri Aurobindo calls a figure, a representation; the closest word is image. An image: not the thing itself but its projection, as on a movie screen.
(silence)
0 1963-03-19, #Agenda Vol 04, #The Mother, #Integral Yoga
With Sri Aurobindo you felt as if you entered into an infinity, always, and so soft, so soft! Always like something soft, I dont know. With vibrations that, on the contrary, always made you wide, peacefulyou felt as if you were touching something limitless.
But that man, a MASS, ooh! harder than iron. Truly interesting.
0 1963-03-23, #Agenda Vol 04, #The Mother, #Integral Yoga
Nothing spectacular whatsoeverspectacular, you know, thats what people enjoy. Nothing of the sort. For instance, there are two things that give you (and others too) a sense that youre making progress: one is the direct knowledge of whats happening in a given place; the other is the foreknowledge of coming events. Well, ever since the beginning of my Yoga, the two possibilities or capacities have been there, with all the admixture (as Sri Aurobindo says) of the movements of the mind, which befuddles everything. Already around 1910, not only was the capacity there (it would come off and on), but along with it, a discernment which showed me the mixture, and thus left me without any certainty. In this regard, therefore, I cant even say there has been a big change the change is in the proportion, its just a question of proportion: proportion in the certainty, proportion in the accuracy, proportion in the mixture. The mixture keeps decreasing, the certainty keeps increasing but thats all. With, now and then (but that has always happened), now and then, a clear, precise, definite indicationbang! Its a bit more frequent. Thats all. So? Sixty-three years. Sixty-three years of methodical effort, of constant will, of opportunities for the workpeople who want quick results, they make me laugh, you know!
This body isnt even one that is unprepared. It had capabilities, it was born with certain capabilities and was prepared for all kinds of experiences. There was also the sort of intuitive discernment Sri Aurobindo refers to, it had been there since my earliest childhoodveiled, mixed, no doubt, but present all the same, it was there. Afterwards, it was purified, developed, streng thened, the mixture lessened and the body was somewhat (laughing) to perfect itself it went through quite a great deal of friction of all types. Its certainly more apt today than it was fifty years ago, there isnt a shadow of doubt about it! But you understand, theres nothing to boast about!
I feel very strongly that things are that way because the Earth is that way.
--
One thing, though: suddenly I read (yesterday or the day before) a sermon delivered in the U.S.A. by an American (who is a rabbi, a pastor and even a Catholic priest all at the same time!). He heads a group, a group for the unity of religions. A fairly young man, and a preacher. He gives a sermon every week, I think. He came here with some other Americans, stayed for two days and went back. But then, he sent us the sermons he had given since his return, and in one of them he recounts his spiritual journey, as he calls it (a spiritual journey through China, Japan, Indochina, Malaysia, Indonesia, and so on up to India). What shocked him most in India was the povertyit was an almost unbearable experience for him (thats also what prompted the two persons who were with him to leave, and he left with them): poverty. Personally, I dont know because Ive seen poverty everywhere; I saw it wherever I went, but it seems Americans find it very shocking. Anyway, they came here, and in his sermon he gives his impression of the Ashram. I read it almost with astonishment. That man says that the minute he entered this place, he felt a peace, a calm, a stability he had never felt ANYWHERE else in his life. He met a man (he doesnt say who, he doesnt name him and I couldnt find out), who he says was such a monument of divine peace and quietude that I only wished to sit silently at his side. Who it is, I dont know (theres only Nolini who might, possibly, give that impression). He attended the meditationhe says he had never felt anything so wonderful anywhere. And he left with the feeling this was a unique place in the world from the point of view of the realization of divine Peace. I read that almost with surprise. And hes a man who, intellectually, is unable to understand or follow Sri Aurobindo (the horizon is quite narrow, he hasnt got beyond the unity of religions, thats the utmost he can conceive of). Well, in spite of that Those who already know all of Sri Aurobindo, who come here thinking they will see and who feel that Peace, I can understand. But thats not the case: he was enthralled at once!
Its the same with people who get cured. That I know, to some extent: the Power acts so forcefully that it is almost miraculousat a distance. The Power I am very conscious of the Power. But, I must say, I find it doesnt act here so well as it does far away. On government or national matters, on the terrestrial atmosphere, on great movements, also as inspirations on the level of thought (in certain people, to realize certain things), the Power is very clear. Also to save people or cure themit acts very strongly. But much more at a distance than here! (Although the receptivity has increased since I withdrew because, necessarily, it gave people the urge to find inside something they no longer had outside.) But here, the response is very erratic. And to distinguish between the proportion that comes from faith, sincerity, simplicity, and what comes from the Power Some people I am able to save (naturally, in my view, its because they COULD be saved), this is something that for a very long time I have been able to foresee. But now I dont try to know: it comes like this (gesture like a flash). If, for instance, I am told, So and so has fallen ill, well, immediately I know if he will recover (first if its nothing, some passing trouble), if he will recover, if it will take some time and struggle and difficulties, or if its fatalautomatically. And without trying to know, without even trying: the two things come together.2 This capacity has developed, first because I have more peace, and because, having more peace, things follow a more normal course. But there were two or three little instances where I said to the Lord (gesture of presenting something, palms open upward), I asked Him to do a certain thing, and then (not very often, it doesnt happen to me often; at times it comes as a necessity, a necessity to present the thing with a commentfrom morning to evening and evening to morning I present everything constantly, thats my movement [same gesture of presenting something] but here, there is a comment, as if I were asking, Couldnt this be done?), and then the result: yes, immediately. But I am not the one who presents the thing, you see: its just the way it is, it just happens that way, like everything else.3 So my conclusion is that its part of the Plan, I mean, a certain vibration is necessary, enters [into Mother], intervenes, and No stories to tell, mon petit! Nothing to fill people with enthusiasm or give them trust, nothing.
0 1963-03-27, #Agenda Vol 04, #The Mother, #Integral Yoga
Then I thought: now, Sri Aurobindo, its quite clear; for him, the goal was Perfection. Perfection not in the sense of a summit but of an all-inclusive totality in which everything is represented, has a place. And I saw that this Perfection would comemust comein stages. He announced something the realization of which will stretch over thousands of years. So it must come in stages. And I saw that what I find essential, indispensable (everything is there, everything finds a place, yet there is a kind of anguishnot a personal anguish but a terrestrial anguish), is Security. A need for Securitywhatever you attempt, whatever you seek, even Love, even Perfection, it needs Security. Nothing can be achieved with the feeling that all opposing forces can come and sweep everything away. We must find the point where nothing can be touched or destroyed or halted. Therefore, its Security, the very essence of Security. So I wrote:
Sri Aurobindo promised Perfection
and to attain it, the first requisite,
--
All the global trends that result in peace movements of one kind or another, are nothing but this: they are expressions of the quest for Security. My own experience is a supersecurity, which can be really found only in union with the Supremenothing, nothing, nothing in the world can give you security, except this: union, identification with the Supreme. Thats what I told you: as long as Sri Aurobindo was here in his body, I had a sense of perfect Securityextraordinary, extraordinary! Nothing, nothing could make a dent in itnothing. So his departure was like like a smashing of that experience.2 In truth, from the supreme point of view, that may have been the cause of his departure. Though it seems to me a very small cause for a very big event. But since in the experience that Security was taking root more and more, more and more firmly, and was spreading3 Probably the time had not come. I dont know. As I said, from a universal and everlasting (I cant say eternal), everlasting point of view, its a small cause for a big effect. We could say it was probably ONE of the causes that made his departure necessary.
Consequently, according to the experience of these last few days, the quest for Security is but a first step towards Perfection. He came to announce (I put promise deliberately), to PROMISE Perfection, but between that promise and its realization, there are many steps; and in my experience, this is the first step: the quest for Security. And it corresponds fairly well to the global state of mind.
--
The nations of the world legitimize that destructive madness of the arms race by saying its a way to prevent destruction through fear thats futile. As an argument, its futile, but thats the way they think. Its part of that same thirst or need for Security: nothing can be achieved except in peace, nothing can be arrived at except in peace, nothing can be realized except in peacewe need peace, individually, collectively, globally. So lets make horrifying weapons of destruction so that men will be so frightened that nothing will happenhow childish! But thats the current state of mind. It is still one of those in English they say device, a ploy (its not a ploy, its a meansbetween ploy and means) to urge the human race on towards its evolutionary goal. And for that, we must catch hold of the Divine: its a means of catching hold of the Divine. For there is nothingnothing, nothing exists from the point of view of Security, except the Supreme. If we ARE the Supreme, that is to say, the supreme Consciousness, supreme Power, supreme Existence, then there is Securityoutside of that, there is none. Because everything is in perpetual motion. What exists at one moment in time, as Sri Aurobindo says (time is an unbroken succession of moments), what exists at a given moment no longer exists the next, so theres no security. Its the same experience, seen from another angle, as that of Buddha, who said there was no permanence. And basically, the Rishis saw only from the angle of human existence, thats why they were after Immortality. It all boils down to the same thing.
(Mother remains in contemplation)
0 1963-03-30, #Agenda Vol 04, #The Mother, #Integral Yoga
Last time, you said, As that Security was taking root more and more, more and more firmly, and was spreading Do you mean that Sri Aurobindos very presence
Yes. Yes.
0 1963-04-20, #Agenda Vol 04, #The Mother, #Integral Yoga
The only thing Ive done since I started meditating with you is a broadening, because at the beginning, it was a bit limited.2 Its extremely difficult to have this white peace together with breadth. Sri Aurobindo said to me (when I told him about all those experiences), he always said to me that to have this FULL silenceconcrete, white, pure, absolutely pureTOGE THER WITH IMMENSITY there are not many who can have it. But I must say that I have broadened your silence a lot, quite a lot. Now I no longer feel hemmed in I dont like to feel hemmed in! I no longer feel like that: its a spreading out.
Its good. kilo, dont complain of what you have, some people work many LIVES to get that.
0 1963-05-11, #Agenda Vol 04, #The Mother, #Integral Yoga
Why not? It doesnt occur to him [X] because hes used to sitting and writing on the ground. Its the same as if I thought it impossible to meditate unless I sat cross-legged and bolt upright! Fortunately, I lived with Sri Aurobindo, who never used to sit cross-legged. He told me right away that it was all a question of habitssubconscious habits. It has no importance whatsoever. And how well he explained: if a posture is necessary for you, it will come by itself. And its perfectly true, for instance, that when necessary, the body will suddenly sit up straightit comes spontaneously. As he said, the important thing is not the external frame but the inner experience, and if there is a physical necessity and your inner experience is entirely sincere, that physical necessity will come ALL BY ITSELF.2 This is something I am absolutely sure of. And he gave me his own example (I had mine, too) of certain things considered dangerous or bad, which we both did independently and spontaneously, and which were a great help to us! Consequently, all those stories of posture and so on are the petty mechanical bounds of the human mind.
It came to me while I was walking [for the japa]. I had a kind of vision of you squatting askew and writing. And I thought, But thats awful! Hell ruin his health!
--
The deeper significance of figures There are countless traditions, countless scriptures which I took great care not to follow. But the deeper significance of figures came to me in Tlemcen, when I was in the Overmind. I dont remember the names Thon used to give to those various worlds, but it was a world that corresponded to the highest and most luminous regions of Sri Aurobindos Overmind. It was above, just above the gods region. And it was something in accord with the Overmind creation the earth under the gods influence. That was where figures took on a living meaning for menot a mental speculation: a living meaning. That was where Madame Thon recognized me, because of the formation of twelve pearls she saw above my head; and she told me, You are that because you have this. Only that can have this! (Mother laughs) It hadnt even remotely occurred to me, thank God!
But figures are alive for me. They have a concrete reality.
--
Mother later clarified: "'Glory to You, O Lord' isn't MY mantra, it's something I ADDED to itmy mantra is something else altogether, that's not it. When I say that my mantra has the power of immortality, I mean the other, the one I don't speak of! I have never given the words.... You see, at the end of my walk, a kind of enthusiasm rises, and with that enthusiasm, the 'Glory to You' came to me, but it's part of the prayer I had written in Prayers and Meditations: 'Glory to You, O Lord, all-triumphant Supreme' etc. (it's a long prayer). It came back suddenly, and as it came back spontaneously, I kept it. Moreover, when Sri Aurobindo read this prayer in Prayers and Meditations, he told me it was very strong. So I added this phrase as a kind of tail to my japa. But 'Glory to You, O Lord' isn't my spontaneous mantrait came spontaneously, but it was something written very long ago. The two things are different."
Such is the case, for example, of Anandamayi-M, who was said to be hysterical because of the strange gestures she made during her meditations, until it turned out that they were ritual asanas and mudras which she performed spontaneously.
0 1963-05-15, #Agenda Vol 04, #The Mother, #Integral Yoga
Its the same idea, that opposition and opposites stimulate progress. Because to say that without Cruelty, Love would be tepid The principle of Love, as it is beyond the Manifest and the Nonmanifest, has nothing to do with either tepidness or cruelty. But Sri Aurobindos idea, it seems, is that opposites are the most effective and rapid way to knead Matter so that it may intensify its manifestation.
As an experience, its absolutely certain: when you come in touch with eternal Love, supreme Love, the first, immediate (what should I say?) perception or sensation (its not an understanding, it is much more concrete) is that even the most enlightened, kneaded, prepared material consciousness is INCAPABLE of manifesting That! The first impression is that sort of incapacity. Then comes the experience of something manifesting a type of not exactly cruelty, because its not cruelty as we conceive it; but in the totality of circumstances, there is a vibration which is felt as a certain intensity of refusal of love as it is manifested here thats exactly the thing: something in the material world refuses the manifestation of love as it exists at present (I dont refer to the ordinary world but to the consciousness at its present highest). Its an experience, I am speaking of something that has taken place. Then the part of the consciousness that has been touched by that opposition calls out directly to Loves origin WITH AN INTENSITY IT COULD NOT HAVE HAD WITHOUT THE EXPERIENCE OF THE REFUSAL. Limits are broken, a flood descends which could NOT manifest before, and something is expressed which was not expressed before.
0 1963-05-25, #Agenda Vol 04, #The Mother, #Integral Yoga
(Regarding a letter from a personal friend of Satprem at the Editions du Seuil, who hints that the second manuscript on Sri Aurobindo ["The Adventure of Consciousness"] will also be refused: "I do not know whether P.A.L. has read it yet, he hasn't told me, but as soon as I read the first pages, I felt that this manuscript would never be published by Le Seuil. It has some defects and clumsy passages but that will not be the reason for its refusal....")
Very well! (laughter) Let us wait and see what they say. Of course, I never thought even for a minute that those people would publish it but others will.
--
I have a strong impression and thats why Sri Aurobindo was so interested in the book and took such a part in it that it is the way of explaining things which those with a European education can best understand. Or those with a modern education, at any rate, with a modern turn of mind, because its very appropriate for America, too. And for the whole part of India thats under the influence of British education, it will put them in touch in a way they can understand.
Not for a second did I think they would publish itin fact, to tell you the truth, it wouldnt make me too happy either! Its not a book for their Collection. Their Collection is much too trite, too superficial.
--
Id like to ask you a little question. In this book on Sri Aurobindo, I say in passing that the three aspectsTranscendent, Immanent, Cosmicprobably correspond to the Catholic Trinity, Father, Son and Holy Spirit. Could you tell me the exact correspondence? The Father is clearly the Transcendent, but the Son?
The Son is the Immanent.
0 1963-06-03, #Agenda Vol 04, #The Mother, #Integral Yoga
(Mother prepares to read a letter of Sri Aurobindo in the original English.)
Do you understand when I read?
--
It is this mind of the cells which seizes upon a mantra or a japa and eventually repeats it automatically, and with what persistence! That is to say, CONTINUALLY. Thats what Sri Aurobindo means when he says it can be a help: it keeps at things indefinitely (Mother clenches her fist in an unwavering gesture).
A few days ago, at the end of an activity or a situation which demanded an effort, almost a struggle, I heard (its odd), I heard the cells repeat my mantra! It was like a choir in which each cell was repeating the mantra, automatically. Well, this is odd! I thought. And it was just after that, the next day and the day after, that someone showed me this letter.
--
I thought I would know afterwards, but I dont. I dont know. I have only a kind of knowledge in the background that its not a complete person, its an emanation of someone who has come and established himself there consciously. But someone I wouldnt be surprised if I were told its Sri Aurobindo. As if Sri Aurobindo had made an emanation and put it there (I dont say so, I dont know). But its not just anyone or anything.1
Either its one of the unincarnate beings, or else its Sri Aurobindo, who has allowed himself that indulgence!
He is very small, very small, but not with a big head and a small body: well-proportioned. Very small, no bigger than this. Seven months old.
0 1963-06-15, #Agenda Vol 04, #The Mother, #Integral Yoga
Because do you know the story of that Romanian who was tortured by the Communists and had visions of Sri Aurobindo2 (he didnt see him as he is, in fact, he saw him according to his own conception: thin and ascetic), and finally the apparition told him, I am your soul, and so on? But he had never read Sri Aurobindos name, he only heard it, and he wrote it in a very odd way [Aurobin Dogos]. It SEEMS to be something of Sri Aurobindo. Anyhow it gave him the strength to go through all those torturesappalling tortures, unimaginable. And he was able to escape, somebody helped him escape (now he is safe in England). But before that, he suffered so much that he thought of letting himself die, and that voice, that apparition which came and spoke to him for hours, was what gave him courage and told him that the soul NEVER gets discouraged, it has something to do, and you must endure. He endured thanks to that voice.
Well, similar things may have happened elsewhere and some people may have received inspirationswe cannot say.
--
But mentally, you know (Mother makes a gesture: completely obtuse). There is a prince of Kashmir who came here once, a young man3; he went to England, and there he wrote a thesis on Sri Aurobindos political life, Sri Aurobindo, Prophet of Indian Nationalism, with a preface by Jawaharlal Nehru. I read the preface, but afterwards, the day after I saw Nehruits awful! Understands nothing, he understands nothing, nothing, nothing, absolutely obtuse. Its very kind, but written by someone who understands nothing. I will tell you the thing: between my first and second visits here, while I was away in Japan and Gandhi was starting his campaign,4 he sent a telegram, then a messenger, to Sri Aurobindo here, asking him to be president of the Congressto which Sri Aurobindo answered No.
Those people never forgave him.
Yes, he never understood why Sri Aurobindo did not resume his political life.
No. And then, you see, he takes Gandhis asceticism for spiritual lifealways the same mistake! Theres no way to pull them out of it. Unfortunately, the entire world has caught the same idea.
--
I suffer when I write. When I write, I burn. I burn, my body literally burns! When I wrote the book on Sri Aurobindo, I was exhaustedit burns me, you see, I am ablaze! And then I get covered all over with salt: I dont sweat but I get covered with salt!
Oh, youre really a man of the West.
0 1963-06-22, #Agenda Vol 04, #The Mother, #Integral Yoga
Sri Aurobindo came with the notion, or the Command, or the conviction that it was in the present. But to what extent is the transformation present? And what does present mean? What span of time does it cover?
There is such a certitudesuch a certitude that the thing is ALREADY there, but thats when you see it from the other end. Seen from this end here When you see it on the scale of human beings and world events, how much time will it take? I dont know. And how far have we traveled, where are we on the road? I dont know.
0 1963-06-29, #Agenda Vol 04, #The Mother, #Integral Yoga
Sri Aurobindo seems to have taken interest in the Popes successor because two nights ago (not in the night, at four in the morning), I was with him I spent a half hour with him (a half hour of OUR time, which is very long), he had just returned from a tour, in Italy especially. We didnt directly talk about it, but some people were there (there were all kinds of things, many things), and from his comments to this or that person, or on this or that, I knew he was returning from Italy, where he had gone for the nomination of the new Pope. And he said something like: Its the best that could be done under the present circumstances. That is, he appeared satisfied on the whole.
I told you, didnt I, that I saw the death of Pope [John XXIII] without even knowing he was ill? One night, I suddenly saw in the mental atmosphere of the EARTH quite an awesome movement, that is to say, quite global: there were great mental waves (nothing but mental), great waves of anxiety, as though all human thought were very upset; but it wasnt the anxiety of the believers, it was a very global movement the earths mental atmosphere was stirring with great movements of upheaval and anxiety (Mother draws waves in the air). I thought, Whats happening? Whats happening that can so upset men? (as would happen, for instance, with a world war or events of that kind), Whats happening that can draw the attention of the whole earths atmosphere, its mental atmosphere? And the next day, I was told that just at that time, the Pope died. So I thought, Indeed!
Afterwards (because I am not concerned with all those things), I learned what he was doing: his Ecumenical Council and all his reforms, his attempt, in short, to bring everyone together as much as he could (all the Christians, at least), and the fact that he had become a friend of the Russians, etc. So then, I concentrated, because according to natural logic (the logic of Natures actions), the next Pope should be a horrible reactionaryin a word, it didnt bode well. I concentrated and tried to make things work out for the best. And I see that Sri Aurobindo did find the thing important, since he concentrated over there.
According to the little popular wisdom, it seems his successor is a man with still more progressive ideas. I saw his photo (but its a newspaper photo, theyre generally very bad: you cant have any contact, you only see this much [gesture on the surface]). The thing that struck me most is a sort of insincerity. A benevolent and ecclesiastical insincerityif you know what I mean?
--
(Mother nods her head) Sri Aurobindo used something like these words: It is all that can be done in the present circumstances.
Which means it seemed to be the man of his choice, because he certainly went to the conclave and saw the situation, thats how he workedhe influenced the vote. Among all those people ([laughing] there are eighty of them, mon petit!), among all those people, this one was probably the one the most likely to do what we want him to.
--
At any rate, Sri Aurobindo is interested in world events, which means he considers the Popes election has a certain importance.
(silence)
--
As Sri Aurobindo says, men men LOVE grief, thats why Jesus is still nailed on the cross.2
Its magnificent, that thing.
--
There is a boat being built (the symbol of the yoga, obviously), its made entirely of pink clay, and what a pink! A boat of pink clay. I was there with Sri Aurobindoa very agile Sri Aurobindo who was going about supervising the construction; I too was going up and down with extreme ease.
Clay.
--
But clay, that was something really newand lovely! Pink. Pink, a warm, golden pink. They were cutting out [of the clay] rooms, stairways, ship decks and funnels, captains cabins. Sri Aurobindo himself is as he was, but more with a harmony of form: very, very broad here (in the chest), broad and solid. And very agile: he comes and goes, sits down, gets up, always with great majesty. His color is a sort of golden bronze, a color like the coagulation of his supramental gold, of his golden supramental being; as if it were very concentrated and coagulated to fashion his appearance; and it doesnt reflect light: it seems as if lit from within (but it doesnt radiate), and it doesnt cast any shadows. But perfectly natural, it doesnt surprise you, the most natural thing in the world: thats the way he is. Ageless; his hair has the same color as his body: he has hair, but you cant say if its hair, its the same color; the eyes too: a golden look. Yet its perfectly natural, nothing surprising. He sits down just as he used to, with his leg as he used to put it [the right leg in front], and at the same time, when he gets up, he is agile: he comes and goes. Then when he went out of the house (he had told me he would have to go, he had an appointment with someone: he had promised to see two people, he had to go), he went out into a big garden, and down to the boatwhich wasnt exactly a boat, it was a flat boatand he had to go to the captains cabin (he had to see the captain about some work), but it was with that boat that he was returning to his room elsewherehe has a room elsewhere. Then after a while I thought, Ill follow him so I can see. So I followed him; as long as I saw him in front of me I followed him. And when I came to the boat, I saw it was entirely built out of pink clay! Some workmen were working thereadmirable workmen. So Sri Aurobindo went down quite naturally, down into the ship under construction, without (I dont think there were any stairs), and I followed him down. Then I saw him enter the captains room; as he had told me he had some work to do, I thought (laughing), I dont want to meddle in others business! Ill go back home (and I did well, I was already late in waking up!), Ill go back home. And I saw one of the workmen leaving (as Sri Aurobindo had come back to the ship, they stopped the work). He was leaving. I called him, but he didnt know my language or any of the languages I know; so I called him in thought and asked him to pull me up, as I was below and there was a sheer wall of slippery clay. Then he smiled and with his head he said, I certainly dont mind helping you, but it isnt necessary! You can climb up all by yourself. And indeed he held out his hand, I took it (I only touched him slightly), and climbed up all by myself without the slightest difficulty I was weightless! I didnt have to pull at his hand, he didnt pull me up. And as soon as I was up, I went back home I woke up and found myself in my bed five minutes later than my usual time.
But what struck me was the clayit means something very material, doesnt it? And pink! A pink, oh, lovely! A golden pink.
0 1963-07-03, #Agenda Vol 04, #The Mother, #Integral Yoga
I saw two examples of this, one physically and the other intellectually (I am referring to things I was in contact with materially). Intellectually, it was a studio friend; for years we had done painting together, she was a very gentle girl, older than I, very serious, and a very good painter. During the last years of my life in Paris, I saw her often and I spoke to her, first of occult matters and the Cosmic philosophy, then of what I knew of Sri Aurobindo (I had a group there and I used to explain certain things), and she would listen with great understandingshe understood, she approved. Now, one day, I went to her house and she told me she was in a great torment. When she was awake, she had no doubts, she understood well, she felt the limitations and obscurities of religion (she came from a family with several archbishops and a cardinalwell, one of those old French families). But at night, she told me, I suddenly wake up with an anguish and somethingfrom my subconscient, obviouslytells me, But after all this, what if you go to hell? And she repeated, When I am awake it doesnt have any force, but at night, when it comes up from the subconscient, it chokes me.
Then I looked, and I saw a kind of huge octopus over the earth: that formation of the Churchof hellwith which they hold people in their grip. The fear of hell. Even when all your reason, all your intelligence, all your feeling is against it, there is, at night, that octopus of the fear of hell which comes and grips you.
--
(Later, the subject is the English translation of Satprems recent book on Sri Aurobindo:)
I think E. will be able to find a public over there, in America especiallymore than in France.
--
And in a way, it pains me to see that what little I can do, this book on Sri Aurobindo, for instance, isnt understood. There is a wall in Francea refusal, I cant get in there, its blocked. It pains me. With the people I know there its the same thing; everywhere I meet with a wall of incomprehensionits absolutely and completely closed.3
(Long silence) With Frances intellectual quality, the quality of her mind, the day she is truly touched spiritually (she never has been), the day she is touched spiritually, it will be something exceptional.
Sri Aurobindo had a great liking for France. I was born therecertainly for a reason. In my case, I know it very well: it was the need of culture, of a clear and precise mind, of refined thought, taste and clarity of mindthere is no other country in the world for that. None. And Sri Aurobindo had a liking for France for that same reason, a great liking. He used to say that throughout his life in England, he had a much greater liking for France than for England!
There is a reason.
0 1963-07-06, #Agenda Vol 04, #The Mother, #Integral Yoga
You know, the next day, I saw Sri Aurobindo againit was Sri Aurobindo, he was with me, but a bit taller than the previous time, a bit slimmer, with his skin almost white, almost like mine (not the white of northern people but a kind of golden white). So I looked at him and smiled (because it had changed, you see!), I didnt say anything, but (laughing) he told me: Yes, to meet all tastes! I found that admirable!
That day, he was very busy with the external organization; he asked me for some information and made remarks about everything. Then there was an incident (I dont yet know what it means), and he said, Oh, there (but I cant remember which country that waswe were dealing with countries and governments), oh, there, all is all right, isnt it? And I answered him, Yes, certainly, all is all right since all the people in the government are our people. And he seemed to be showing me (at night, Europe is always to my left, and America is always to my right, as if I were always facing north), he was showing me the left side and I too was pointing to the left, and it was there, all the people were ours: Everything is quite smooth. But I cant remember (probably on purpose); the name of the country or place or whatever has been wiped out I could not remember it.
But I can still see Sri Aurobindo, a little taller than me, and myself bent forward and smiling, pointing to the left, and he said, Yes. And I could see I saw lots of people. Because its a strange thing, the eyesight is absolutely different (its in the subtle physical), the sight is absolutely different from physical sight: you see thousands of miles away and very near at the same time, and distance is implied only by a given place in the atmosphere (I dont know how to explain this), but whats far away is as near from the standpoint of action as whats very close by. You see, the action is just as concrete and close, but it is as though differently placed (Mother shows different levels in the atmosphere). I never gave it a thought, but probably in that activity of the subtle physical we are physically much taller, I think; yet the proportions remain the same; but things are smaller [than Mother or Sri Aurobindo]. Its the same for going up or down, it doesnt have the meaning it has here. And that country I was pointing to was to the left, a little not backward, a little forward and lower down, like this (gesture).
Sri Aurobindo was very tall there. But I, too, was tall.
It was just the day after that first experience, at the same hour, but instead of looking after one kind of thing he was looking after another: all the material organizations, down to the smallest details, all the administrative details. I remember very well looking at him like this (Mother raises her head, as if Sri Aurobindo were a little taller than she was) and telling him, Oh there, it is quite all right, it is all our people, you know. It is all our people, so everything goes smoothly.
?
--
For some time (I mean a year or maybe a year and a half), I have quite often been seeing some very ugly faces pass before me, and also all kinds of queer objectsthings I didnt use to see formerly. I had seen ugly beings only once, when I was with Sri Aurobindo: during the day I caught a sort of influenza (it was more vital than physical), because I had attended and, so to say, presided over the festival of arms2 of the workers here. And they threw all their woes on me, asking to be protected, relieved and so onthere is a sort of spontaneous sincerity in those people, and I answered straightforwardly, without protecting myself. I didnt even think for a minute of protecting myself: I answered all of them (inwardly, of course). I came back inside. In the night, I had a frightful fever. But in the midst of that fever I was entirely conscious; I had the fever people call delirium, and I saw what delirium is: there were hordes of beings from the most material vital rushing at me with such violence! It was a real battle against an army of beings from the lowest, most material and also most violent vitalthey came in waves and I kept throwing them back (which probably people are unable to do): one wave and I threw them back, another wave and I threw them back, and so on the whole night long. I had a fantastic fever. Sri Aurobindo was there, sitting beside my bed, and I told him, Well, thats what gives what people call delirium. It attacks the cerebral region, its really a frightful battle. The next morning, I had an influenza that looked like typhoid fever I knew where it was coming from, I had seen it, I saw the whole thing, you understand.
It happened once and then it was over: quite naturally the atmosphere gave protection. This time it had the same character, in the sense that twisted faces, very base instincts, very ugly things come and ENTER, which means there must be some work going on on that level, and for it to be done some contact is necessary (naturally when I have my white atmosphere around me, try as they may, they cannot touch it), but this time they entered. Well, I peered at the thing (laughing), not without some curiosity. (The first times, I was surprised, I thought, Why am I starting to see such ugly things! But then I soon understood it was because a work had to be done.) I peer at the thing with some curiosity, and I see I just have to do this (gesture like the flick of a feather duster), simply a little effortless movement and prrt! off it runs with fantastic speed.
--
Begin again in a little baby? (Mother shakes her head negatively) Theres the rub, you see. When Sri Aurobindo left, he said, I will return in a being formed supramentallyentirely conscious, with full capacities.
On June 29
0 1963-07-10, #Agenda Vol 04, #The Mother, #Integral Yoga
But Sri Aurobindo always told me that French once translated makes good English, while English once translated makes poor French. Because there is a precision in the language that comes from the translation, but that doesnt exist in natural English. Anyhow, I know it will do.
***
--
And the Power I would have to tell a mountain of experiences. For years and years and years, the Power was like this (gesture above the head): the Consciousness is there and the Power acts from there (same gesture). But it takes a long time to materialize (it depends on the person, but anyway, it always takes some time to materialize), and it gets distorted on the way, so that whats left is a rather ineffective residue. And I was wondering within me, But for all that to change, a DIRECT power is needed! A power that would make itself felt directly, in other words, that would pass from cell to cell: vibrations of the same quality. Its beginning to come. But I was also wondering why it didnt come faster. Although I know very well: its because we distort everything; we are so accustomed to living in a MENTALIZED consciousness that we distort everything, and naturally the Power cannot come just to get distorted. So now, the lesson is this: the Power comes for a specific action, for instance, to act on someone the Power is here, it actsand at the same time, I am given the opportunity to observe, really to VISUALIZE the (how should I put it?) Sri Aurobindo uses the word accretion (outgrowth isnt the word, it gives the feeling of something growing from within out thats not it, its something that comes from outside and is added on). I visualize how deformation sets in and is automatically added on to the Powerwhich spoils everything. So the Power stops short, everything reverts to its place and it starts all over again.
It takes a very sharp, attentive, and above all impersonal observation (impersonal in the sense of objective, without any reaction) to see those things.
--
Sri Aurobindo said somewhere that miraculous realizations do not last (they do occur, but they dont last), and that transformation alone will effect a lasting changenow I understand! Because some people happen, for some reason or other (a moment or a flash, or for a particular purpose), to receive the Force: all at once the Force comes, goes through them and acts, producing a fantastic result, but it doesnt recur. It cannot recur, because its like a combination of circumstances, nothing else. Its only when a modest work of this kind, a work of local transformation, so to speak, is completed and when there is the FULL consciousness with the FULL mastery of how to use the Force without anything interfering, that it will be like a chemistry experiment you have learned to perform correctly: you can repeat it at will every time its necessary.
Thats the period of work under way. Very interesting.
0 1963-07-13, #Agenda Vol 04, #The Mother, #Integral Yoga
I must now bring myself to write to you. With regret and sadness, I confess, since it is to inform you that we do not think it possible to publish your book Sri Aurobindo or the Adventure of Consciousness. I confess that what prevented me from writing to you earlier is not so much the fear of causing you pain, for you are able to rise above the shock such news cannot but cause, as the fact that I knew it would be impossible to explain our reasons to you. Frankly, we cannot really understand this book. And how to explain the reasons for not understanding something? As for me, I often had the feeling of passing from one plane to another, from the level of fact to that of conjecture, from the level of logic (with defined terms as a starting point) to that of presupposition (within a coherence unconnected with the knowledge you offer). I know that all this is disputable. I also know or guess that behind those pages lies an entire lived experience, but one doesnt feel the reader can participate in it. For what reason? Once again, I cannot say. The readers blindness, quite possibly. The minds limitation, too. But a book must build a bridge, pierce the screen, and there are doubtless cases in which doing so no longer depends on the author. I must therefore return this manuscript to you.
(signed: P.A.L.)
--
I had a feeling Sri Aurobindo put a lot of his force into it to make it a revelationa lot. And I became convinced that my impression was correct when Pavitra told me it had opened some doors to him that had never opened before. But that means it has to be read by people who already know a lot. This book is perhaps a step forward, not merely an explanation.
Well see in America; I think it will be a great success there.
0 1963-07-20, #Agenda Vol 04, #The Mother, #Integral Yoga
The end of December. The Force, the Power may act, mind youonly, X as an instrument is barely conscious. It may pass through him I dont say it wont. Because the remarkable point in the meditations (I took a good look this time) is that at the moment of his best, most complete receptivity, I had to come down to Xs most material form to find a formall the rest, there was no more form. Which means the inner being isnt individualized: its identified, merged. And thats precisely what Sri Aurobindo explains so well: the difference between one who identifies with the Supreme through self-annihilation and one who can express the Supreme (gesture of pulling downward) in a perfected being and everywhere. Thats what makes the whole difference. Of X there remained only the outer husk, so to say (a coarse enough husk, besides, thick and heavy, with very heavy vibrations), it was there, sitting in front of me and empty: the consciousness was gone (gesture showing the consciousness spread out or dissolved in the Infinite). So his power acts in an almost mediumistic manner, which means that when it is X who speaks, its something quite ordinary, but the Force can come through him.
But curiously enough, that yantram seems to exasperate the physical mind.
--
All the same, I have some hope that in February next year1 something will be tangible. But (laughing) Sri Aurobindo says that man lives on hope from the cradle to the grave! Anyhow, mine isnt the same kind of hope: its a sort of sensation. Something may happen next Februarywell see.
Second anniversary of the supramental Manifestation.
0 1963-07-24, #Agenda Vol 04, #The Mother, #Integral Yoga
(Mother first reads in English an unpublished letter of Sri Aurobindo's:)
About the present civilisation, it is not this which has to be saved; it is the world that has to be saved and that will surely be done, though it may not be so easily or so soon as some wish or imagine or in the way that they imagine. The present must surely change, but whether by a destruction or a new construction on the basis of a greater Truth, is the issue. The Mother has left (Mother laughs) this question hanging and I can only do the same.
--
And yet, for some time now and increasingly, there has been an extremely concrete Response to a kind of aspiration (a call or prayer) in which I say to the Lord, Supreme Lord, manifest Your Love. (It comes at the end of a long invocation in which I ask Him to manifest all His aspects one after another, one after another, and it ends like that.) But then, remarkably enough, at that moment there comes a Response which is growing clearer and clearer, stronger and stronger. But Sri Aurobindo says that Truth should be established first, and that what he calls the Supramental is the supreme Truth, the Divine Truth. It corresponds to what I noticed while translating that last chapter on the perfection of the being in the Yoga of Self-Perfection: I kept thinking, But thats only the aspect of Truth; all that he expresses is the aspect of Truth; always and everywhere, its the angle of Truth; and his supramental action is an action of Truth.
I didnt know he had said it, but its written clearly here:
--
Then Mother comments again on Sri Aurobindos second letter:
And were Love to manifest before Truth, there would be catastrophes.
--
We find it worthwhile to publish here a letter Mother wrote (in English) to Prithwi Singh, Sujata's father, just a few days before Sri Aurobindo's letter published at the beginning of this conversation, on August 30, 1945: "I do not see that the Supramental will act in the way you expect from It. Its action will be to effectuate the Divine's Will upon earth whatever that may be. On men Its action will be to turn their will consciously or unconsciously on their part towards the way in which the Divine's Will wants them to go. But I cannot promise you that the Divine's will is to preserve the present human civilisation."
***
0 1963-07-27, #Agenda Vol 04, #The Mother, #Integral Yoga
(Then Mother reads two letters by Sri Aurobindo which will appear in a future Bulletin:)
This I find very, very good:
0 1963-08-07, #Agenda Vol 04, #The Mother, #Integral Yoga
The side of reason (of a gradual and harmonious progress as conceived by the mind) wants peace and quiet, order and harmony among nations. The mortar and pestle method, which mixes everything together to bring out something more potent, a richer combination of the elements, demands destruction. Both are there in the atmosphere, like this (Mother looks). And it would seemit would seem that the decision hasnt been made yet, as Sri Aurobindo says [it is still hanging].
Yet at present, it would seem that my work is more a work of pacification (I mean the universal work).
--
For a very long timea very long time I preferred one path to the other, and all the while when I lived with Sri Aurobindo physically, I quite certainly preferred the path of harmonious growth to that of the general throwing back into the melting pot!
(silence)
0 1963-08-10, #Agenda Vol 04, #The Mother, #Integral Yoga
And I saw for Sri Aurobindo (although he hadnt yet started this systematic transformation; but still, he was constantly pulling the supramental force down into his body), even in his case, it took five days to show the first slight sign of decomposition. I would have kept his body longer, but the government always meddles in other peoples business, naturally, and they pestered me awfully, saying it was forbidden to keep a body so long and that we should So when the body began to (whats the word?) shrinkit was shrinking and contracting, that is, dehydrating then we had to do it. He had had enough time to come out, since almost everything came into my bodyalmost everything that was material came into my body.
But the question arose for this body [Mothers], just to see, you know. And I saw all kinds of things, and finally the answer was always the same (you see, the problem was presented to me to enable me to understand the situation in all its aspects and see the necessities), that naturally everything would be for the best! (Laughing) Without a doubt. But I mean it was presented very concretely and, I could say, very personally to make me understand the problem. And there was that old thing I was told the other day (old, that is, a few days old! i: I was told that THE CELLS THEMSELVES would be given a free choice. So the conclusion of all that meditation was that there must be a new element in the consciousness of the cellular aggregatesa new element a new experience that must be in progress. The result: last night, I had a series of fantastic cellular experiences, which I cannot even explain and which must be the beginning of a new revelation.
--
No! That Sri Aurobindo wrote very clearly: for all those who have faith and open themselves in surrender and faith, the work will be done automatically.4 As long as he was here, mon petit, all the thirty years I spent with him working, NOT ONCE did I have to make an effort for a transformation. Simply, whenever there was a difficulty, I repeated, My Lord, my Lord, my Lord I just thought of himhop! it went away. Physical pain: he annulled it. You know, some things that were hampering the body, some old habits that had come back, I only had to tell him: off they would go. And through me, he did the same for others. He always said that he and I did the Work (in fact, when he was here, it was he who did it; I only did the external work), that he and I did the Work, and that all that was asked from the others was faith and surrender, nothing more.
If they had trust and gave themselves in perfect trust, the Work was done automatically.
--
But what I was shown clearly and what I saw was (I have difficulty talking because it all came to me in English: Sri Aurobindo was there and it was in English), it was the stupidity and carelessness, really, the ignorance the stupid ignorance and I-couldnt-care-less attitude the living have towards the dead. Thats something frightful. Frightful. Frightful. Ive heard stories from everywhere, all sorts of appalling things. For instance, one of the stories (it took place while Sri Aurobindo was here): there was a disciple whose son died (or at least they thought him dead), and as they werent Hindus, they didnt burn him: they buried him. Then at night, his son came to him and told him you see, he saw his son at the window, knocking at the window and telling him, But why did you bury me alive? (I dont know in what language, but anyway) And that idiot of a father thought, Im dreaming!! Then the next day, long afterwards, he had second thoughts and asked himself, What if we took a look? And they found him turned over in his coffin.
When the man told me the story and how he found it quite natural to think, I am dreaming, I cant find words to tell my indignation at that moment, when I saw that you know, its such a crass, such an inert stupidity! It didnt even occur to him how he would have felt if the thing had happened to HIM. It didnt even occur to him!
0 1963-08-28, #Agenda Vol 04, #The Mother, #Integral Yoga
Ive received a letter from a publisher friend of mine. He tells me the real reasons for their refusal of my manuscript Sri Aurobindo or the Adventure of Consciousness.
Oh, really!
--
I see the letters we receive from those who are convinced not only that they seek but also that theyve found. Letters from would-be disciples of Sri Aurobindo coming from over there, from France, Germany, Englanddont understand, they dont understand!
Anyhow, that doesnt matter, it will be for later.
--
Oh! You remember that aphorism of Sri Aurobindos? I understand VERY WELL what he means.
That will be the day of the great overturn.
--
Sri Aurobindo or the Transformation of the World.
***
0 1963-08-31, #Agenda Vol 04, #The Mother, #Integral Yoga
And once more, I had that experience when the body was again moaning I say moaning, but its not that, its a kind of aspiration so strong that it becomes like an anguish; and also that sense of incapacity. And the same Response: all at once the body is seized by a formidable power, so great that the body itself feels it could break anything! It comes like a mass. And I recalled a sentence of Sri Aurobindo in which he said, Before you can be the Lords lion, you should first be the Lords lamb,2 and it was as though I were told, Enough of being the lamb! (laughing) Now become the lion. But it doesnt last.
And I can easily see why it doesnt last! Oh, its You feel as if youre going to tear everything down!
0 1963-09-07, #Agenda Vol 04, #The Mother, #Integral Yoga
But then, once you are here on this earth and you have to go to the end, even if the end is nothingness, you go to the end and its just as well to do so as best you can, that is to say, to your fullest satisfaction. I happened to have some philosophical curiosity and to study all kinds of problems, and I came upon Sri Aurobindos teaching, and what he taught (I would say revealed, but not to a materialist) is by far, among the systems men have formulated, the most satisfying FOR ME, the most complete, and what answers the most satisfactorily all the questions that can be asked; it is the one that helps me the most in life to have the feeling that life is worth living. Consequently, I try to conform entirely to his teaching and to live it integrally in order to live as best I can for me. I dont mind at all if others dont believe in itwhether they believe in it or not is all the same to me; I dont need the support of others conviction, its enough if I am myself satisfied.
Well, theres no reply to that.
0 1963-09-18, #Agenda Vol 04, #The Mother, #Integral Yoga
I dont know whether its listening or seeing: its something in between. For a very long time, all my contacts with the invisible were visual contacts, but now there is sound too. So this is how it works: I simply have to be attentive, that is to say, not actively busy with something else. If I stay still, it comes: its exactly like a rivulet, a tiny rivulet flowing out of a mountain; its very clear and pure like pure water, very transparent, and very white and luminous at the same time. It comes (gesture as of pearls of water dropping) and it arranges itself here, just above the head, in the form of words. It arranges itself, and someone, I dont know who (probably Sri Aurobindo! because its someone with a poetic power), looks after the sound and the placement of the words, and puts them in the proper order. Finally, after a little while, its complete. And then I write it downits very amusing.
Thats what happened with the English translation: I had said with authority, It will not be translated. Then this morning, when I wasnt thinking of anything at all, it came all on its own. That is to say, to be precise, I was telling the fact to someone who knows English better than French, so I said it in English, and once it was said I noticed, Well, well! Ah, thats it, thats right! It was the experience that had expressed itself in English.
--
If I observe very carefully, I have the impression that the mind of Matter Sri Aurobindo refers to,5 you know, the thought of Matter, isnt yet pure, its still mixed; so it only takes one wrong movement for everything to come undone. And in people, that material mind lives in its wrong movement constantlyexcept a flash once in a while: a reversal. But here [in Mother], there still remains a habit; a habit (almost like a mere memory) of the wrong movement. And it only has to recur even as tiny as a pinpoint for brrt! everything to fall back into the old rut.
But when I see the care Ive taken for so many years to purify that fellow, I am a little (what should I say?) I cant say frightened or anxious, but (I cant even say pessimistic), but the condition of people who havent done all the yoga Ive done for years, how difficult it must be! Because the bodys cells obey that material mind, which, in its natural state, is a mass of stupid ignorance that thinks its so smart, oh! An almost foul mass of stupidity, and it thinks its so smart! It thinks it knows everything.
0 1963-09-25, #Agenda Vol 04, #The Mother, #Integral Yoga
The other day, the process was less complete, but it was something similar, a first hint: K. had sent me an article he wanted to publish somewhere with quotations from Sri Aurobindo and myself, and he wanted to make sure it was correct and he hadnt muddled it (!) In one place, I saw a comment by him (you know how people delight in wordplays when they are fully in the mind: the mind loves to play with words and contrast one sentence with another), it was in English, I am not quoting word for word, but he said that the age of religions was the age of the gods; and, naturally, as our Mr. Mind loves to play with words, it made him say that, now, the age of the gods is over and it is the age of Godwhich means he was deplorably falling back into the Christian religion without noticing it! And just as I saw his written sentence, I saw that tendency of the mind which loves it and finds it very oh, charming, such a nice turn of phrase (!) I didnt say anything, I went on to the end of his article. Then where that sentence was I saw a little light shining: it was like a little spark (I saw that with my eyes open). I looked at my spark, and in the place of God, there was The One. So I took my pen and made the correction.
But my first translation was The All-Containing One, because it was an experience, not a thought. What I saw was The One containing all. And innocently, I wrote it down on a paper (Mother shows a little scrap of paper): The All-Containing One. But just then, I saw what looked like someone giving me a slap and telling me, Not that: you should put The One, thats all. So I wrote The One.
--
But the night before, I was with Sri Aurobindo, who gave me a revelation. I was with him, he was reclining (not stretched out but on a sort of chaise longue) and I was supposed to bring him something to eat (not at all like physical food, its something else I dont know what it is its rather different in that world the subtle physical), and it was expressed to me (there were no words in my consciousness; I dont know why, no words), he told me something which I understood perfectly, not only understood but it made me very happy, a joy came into me, and I answered, Yes, exactly! It corresponds to the experience I had today and which is??? (Mother leaves her sentence hanging) You see, I was conscious while I was having all the activity, but it was expressed in words [there] that arent words [here], so I dont know what to do! And he told me in the tone you take when expressing a definitive and overwhelming experience (his tone was one of absolute power) something that was translated like this: Now, the nourishment (it wasnt nourishment but food) comes from the whole of Nature at once. (Mother utters those words like a riddle or an open sesame that has not yet opened the door) And he told me to bring it to him (that too was a translation): Yes, you will bring it (the it was that food coming from the whole Nature at onceits a seemingly silly transcription, but anyway), you will bring it in this translucent bowl. And I replied, Yes, I knew, I knew that I had to use this translucent bowl to bring you the food. But what on earth does that correspond to?? Yet it was so evident! There was such a joy! (Because as I was conscious, I thought, Well, all the same, I am still following him closely in his development, its going on as when he was here: when he wins a victory, it is materialized in me.) Thus I was perfectly conscious and I told him, Ah, I am glad! (I am faltering, of course, it wasnt that at allit was admirable.) Oh, I am glad, I knew that I had to bring you the food in this translucent bowl. And the translucent bowl was a marvel! I had it, you see, it was beautiful! It was like opaline, living glass, all luminous but with all the lights alive and moving, and what colors! Pink, mauve, silver and gold, oh, it was so very beautiful. And I brought it to him.
It impressed me very strongly. Very strongly: I was under a spell, probably because the experience was still too strong and powerful for the material brain. And I saw it immediately; at the very moment of the experience, I saw it was a transcription, and an extraordinarily poor transcription, but nothing better could be done.
--
Its like Sri Aurobindos translucent bowl. Theres nothing that corresponds to it.
To tell the truth, we always want to go too fast. But thats because the notion of time is in everyones mindtheyre wearisome.
--
I know what you mean! It even makes some people here furious. Because its published from here (most of those people are here), but theres never any mention of the Ashram, any mention of Sri Aurobindo, nothing.
Whats worse is that when they do speak of Sri Aurobindo, they put him on a level with everybody else.
Exactly! Exactly!
You know, Sri Aurobindo, Teilhard de Chardin, Schweitzer and so on and so forth.
Yes, a mishmash.
0 1963-09-28, #Agenda Vol 04, #The Mother, #Integral Yoga
Do you remember Savitris debate with Death [The Debate of Love and Death]? According to it, Sri Aurobindo seems to be saying that Disorder arose when Life entered Matter.
(Mother leafs through her thick translation notebook1)
--
And before, Sri Aurobindo writes:
O Death, this is the mystery of thy reign.
--
You see, I was always under the impression that the earth was a symbolic representation of the universe in order to concentrate the Work on one point so that it could be done more consciously and deliberately. And I was always under the impression that Sri Aurobindo too thought that way. But here I had read Savitri without noticing this. But now that I read it and I am so immersed in that problem In other words, its as if it were THE question given me to resolve.
I noticed it while reading.
--
It had always seemed to me that way [the earth as a symbolic point of concentration], but I am so convinced that Sri Aurobindo saw things more truly and totally than anyone did that, naturally, when he says something, you tend to consider the problem!
I dont know, I havent reached the end of Savitri yet. Because I notice (rereading it after the space of a few months, barely two years) that its altogether something else than the first time I read it. Altogether something else: there is in it infinitely more than what I had experienced; my experience was limited, and now its far more complete (maybe if I reread it in a year or two, it would be still more complete, I dont know), but there are plenty of things that I hadnt seen the first time.
--
We can conceive it was a particular necessity within the whole, of course. But these are all conceptions, its still something mental I recently had in my hands a quotation from Sri Aurobindo in which he said that there is no problem the human mind cannot solve if it wants to. (Laughing) There is no problem that the mind cannot solve if it applies itself to it! But I dont care, I have no need of mental logicno need. And it would have no effect on my action thats not what I want, not at all! Its only because there is that increasingly acute contradiction between the Truth and what is. Its becoming painfully acute. You know, that suffering, that general misery is becoming almost unbearable.
There was a time when I looked at all that with a smilea long time. For years and years it was a smile, the way you smile at a childish question. Now, I dont know why it has come it has been THRUST on me like a sort of acute anguishwhich certainly is necessary to get out of the problem.
0 1963-10-03, #Agenda Vol 04, #The Mother, #Integral Yoga
N. had a dream last night in which Sri Aurobindo gave her many things, then I came and gave her two Grace flowers. And in the morning, she wakes up, goes to her garden on the tree were two Grace flowers.
Its amusing.
--
(Then Mother translates Sri Aurobindos letter on the descent of Love, on which she has already commented on July 24, and she adds this comment:)
If divine Love were to descend first, before divine Truth, certain beings with a special power or receptivity might draw it into themselves, personally, and then all those wrong impulses might occur.1 But if this divine Love descends only in the Truth, in the Truth-Consciousness, it will enter someone only if that person is ready to receive it. Without a preparation of Truth, there might occur a very powerful attraction of elements unable to keep that Love in its purity; whereas if the preparation of Truth has been done, with that preparation, It will CHOOSE, in order to manifest, the persons, the individualities, who are ready.
--
The last two days, Sri Aurobindo was here all the time, all the time. Constantly, constantly mingled with things. And many people saw him and spoke to himhe was very, very present. The last two days.
At times he seemed to go into a kind of (I cant say) of inner stillness, then at other times he was very active.
--
There are also some rather amusing things: yesterday I saw some people who arent from here; usually I dont speak to people, but I spoke to them. I started saying something, then Sri Aurobindo interrupted me: Dont tell them that, theyll be convinced that you always harp on the same thing! And it was true I took a look and stopped instantly. He is always letting me know, This one feels this way, that one thinks that way, that one He is very, very much mingled with everything, all the time, all the time.
Then at other times, its as if he were no longer here at allno longer here, only up there in the Supermind! (Mother laughs)
0 1963-10-16, #Agenda Vol 04, #The Mother, #Integral Yoga
Every time a new truth has attempted to manifest upon earth, it has been immediately attacked, corrupted and diverted by pseudo-spiritual forceswhich did represent a certain spirituality at a given time, but precisely the one that the new truth wants to go beyond. To give but one example of those sad spiritual diversions which clutter History, Buddhism was largely corrupted in a sizable part of Asia by a whole Tantric and magic Buddhism. The falsity lies not in the old spirituality which the new truth seeks to go beyond, but in the eternal fact that the Past clings to its powers, its means and its rule. As Mother said in her simple language, Whats wrong is to remain stuck there. And Sri Aurobindo with his ever-present humor: The traditions of the past are very great in their own place, in the past. We could expect the phenomenon to recur today. In India, Tantrism represents a powerful discipline from the Past and it was inevitable that Mother should experience the better and the worse of that system in her attempt to transform all the means and elements of the old earththis Agenda has made abundant mention of a certain X, symbol of Tantrism. Now, as it happens, we are witnessing the same phenomenon of diversion, and today this same Tantrism is seeking to divert the new truth by convincing as many adepts as possible not to say Mothers Mantra, which is too advanced for ordinary mortals, and to say Tantric mantras in its stead. This is purely and simply an attempt to take Mothers place. One has to be quite ignorant of the mechanism of forces not to understand that saying a mantra of the old gods puts you under the influence and into the orbit of precisely that which resists the new truth. Mother had foreseen the phenomenon and forewarned me in the following conversation. Unfortunately, until recently, I always wanted to believe that Tantrism would be converted. Nothing of the sort. It is attempting to take Mothers place and lead astray those who are not sincere enough to want ONE SINGLE THING: the new world.
***
--
Here is what happened: I do my usual bath of the Lord and it is arranged that, after a time, Champaklal opens the doorwhich signals to me the end of the visit. So I looked at X, just to see (I had looked at him several times before, but there was nothing particular), I looked at him and saw in front of him a sort of mass of substance, not material but responsive to a mental formation, which means that mental thought and will can make this substance take different shapes I know it (Mother makes a gesture of fingering the substance), its very like the sort of substance mediums use for their apparitions (less material, more mental, but anyway the same kind). There was a sort of mass in front of him, which was hiding him; it wasnt luminous, not black either, but dark enough. So I looked at it, STARED at it to see what it was, and as I was staring, I saw that there was a will or an effort to give that mass of substance a shape. It was exactly in front of Xs head and shoulders. And there was a will to give it a shape (gesture of molding). As I stared very carefully, it took the shape of Sri Aurobindos head as it appears in newspapers and magazines (what I call the popular Sri Aurobindo, as he is shown in books), the substance took that form. Immediately I thought (ironic tone), Oh, its the popular form, that doesnt resemble him! And instantly, the substance rearranged itself and took the form of Cartier-Bressons Sri Aurobindo1 (the three-quarter face photo, where he is seated in his armchair). That was better! (Mother holds back a chuckle) It wasnt yet quite good, but anyway it was better (although, mind you, it had neither light nor life: it was mattera subtle matter, of courseput into shape by a mental will). So I began to wonder: Whatever is this?! Does he want me to believe that Sri Aurobindo is in him, or what? Because Xs head and shoulders had completely disappeared, there was nothing left but that. And I thought (not a strong thought, just a reflection): No, its not very good, really not very lifelike! (Mother laughs) Then there was a last attempt and it became very like the photo that was taken when he left his body (that photo which we stood on end and called Meditation), it was very like the photo, (in an ironic tone) a very good likeness. And it stayed. So I thought, Oh yes! This is the photo.
Then I concentrated just a little and thought, Lets see, now. Whom is he trying to delude? And instantly, everything vanished. And I saw X, his head.
I had stared at that thingit went on for more than ten minutes I stared and stared at it, and with truly an extreme goodwill I tried to see if Sri Aurobindos vibration was in it (the light wasnt, but I tried to see if the vibration was), but I didnt feel anything.
Nevertheless, there was a very strong WILL to make me believe it was Sri Aurobindo I saw it, you understand.
It annoyed me a little.
At first I thought, My goodness! Who does he take me for? (Laughing) A fool who can be made to believe that the moon is made of green cheese? Then I decided I wouldnt say anything until he left: I wanted to wait till I saw him a second time. Then I made a very strong formation and I said to Sri Aurobindo, If there was really anything of you in that, well, let it occur again next time. And yesterday, I kept watching all the time, attentively, very carefullyabsolutely nothing happened.
I didnt like that very much.
You understand, I know those things, I have seen thousands of them! Only, as it happens, for more than half a century I have sensed the difference in a most sharp way. I think I told you already that when I returned here from Japan, there were difficulties: once, I was in danger and I called Sri Aurobindo; he appeared, and the danger went away2he appeared, meaning, he came, something from him came, an EMANATION of him came, living, absolutely concrete. The next day (or rather later the same day), I told him my experience and how I saw him; that worried him (it was an unceasing danger, you see), and he very strongly thought that he should concentrate on me to protect me. And the next day, I saw him but it was an image, a mental formation! I told him, Yes, you came in a mental formation, it wasnt the same thing. Then he told me that this capacity of discernment is an extremely rare thing. But I always had it, even when I was small. Its a sensitiveness in the perception. And indeed I believe that very few people can sense the difference. So with X, my first impression was, My goodness, to do this to me! Well, really, I have some experience of the world, I cant be so easily made to believe that the moon is made of green cheese!
And yesterday, it was all very peaceful: X was there all the time with nobody in front of him, not pretending anything. But the first time, as he expected some result, he stayed on for ten minutesprobably he was expecting some reaction (I never told him that Sri Aurobindo is with me all the time, that we talk to each other every night). Anyhow, he was probably expecting some enthusiasm on my part (!) There you are.
[Satprem cannot believe what Mother has just told him:] It was a will coming from him? It wasnt someone else who used that substance?
No. It was either he or his guruhis guru interferes in many things. And I saw his guru several times by his side I wasnt positively sure it was X, but if it wasnt X, it was his guru, it can only be one or the other. And it was done DELIBERATELY, to make me think that Sri Aurobindo was there, in X, using X as a means of expression.
Very, very long ago, when I was still downstairs (not last year, the year before), one day I dont remember the details, but I know he made a sort of cinema show during the meditation: he showed himself as this god, that god, this or thatthere was a whole swarm of gods and beings who came and threw themselves onto him like this (Mother lays one hand flat on the other), and Sri Aurobindo was there too, among the crowd! I took it as a demonstration of his powers I didnt attach any importance to it. Naturally, I saw what it was; none of those beings was actually there, it was only their image. But I didnt attach any importance to it because to me it was (laughing) like someone giving me a show!
But this time
--
But I dont want him to know, because I take it for the best, as a goodwill, as if to show me that he is quite ready to help and support me: but all this in a mind that seems to me so childish! You see, the idea that I trust only Sri Aurobindo, and that if its presented in the form of Sri Aurobindo, Ill accept! Things of that sort. I had such an impression that he thought he was dealing with a goose!
Mentally, I know. When I am with him, if I happen to listen to what he says for just two minutes, I get a headache, I cant bear it. I can stay with him only when I am above or outside, then its quite all right. But if I listen to him mentally, I get a headache.
--
He clearly knows how to put mental substance into shape but this handling of mental matter to give it a shape, everybody does it unknowingly, automatically; you only have to think a little strongly for it to be done. Only, people dont see it because they dont have the mental vision. And here, it was so funny [Xs mental formation], because it responded so well (thats what made me think it was he who was doing it, not someone else), it responded so well to my immediate thought (and I didnt think strongly). I looked at the thing, and spontaneously, within myself, I thought, Oh, no! Almost as if Sri Aurobindo were saying, Oh, no! Thats my popular portrait, its no good! Voil.4
***
--
Cartier-Bresson had photographed Sri Aurobindo in 1950.
The famous scene of the strangling with Richard.
--
Let us recall the conversation of May 15, 1962 (volume III, p. 140 ff.), in which Mother also refers to Tantric intrigues to corrupt Sri Aurobindo's teaching.
***
0 1963-10-19, #Agenda Vol 04, #The Mother, #Integral Yoga
Sri Aurobindo told me that there are three difficulties, and they are the three things that have to be conquered for the earth to be ready (this is from the purely outward point of view, I am not speaking of psychological factors): government, money, health.
Of the three, health is the most directly connected to the inner transformation, but not completely so because it constantly depends on what comes in from outside: influences, vibrations the contagion from the outside. You have to eat: everything you receive along with foodits fantastic! Theres so much that eating represents a considerable work the physical digestion is nothing, but the work of assimilation and adaptation of all the rest is considerable. Consequently, of the three, health is the most directly under the influence of the inner progress, but, as I said, not completely so. Therefore, that too has to be conquered.
As for money, when Sri Aurobindo was here there was no problem: all that we needed came. Yet the last two years were beginning to be more difficult and he kept saying, I think I already told you, that it resulted from the wrong attitude of the people around; that this wrong attitude represented a considerable problemit has gone from bad to worse, it has become quite acute.
As for government, it has followed an opposite curve: in the beginning, it was frightfully hostile, I mean, simply to be able to stay here we had to struggle every minute. And Sri Aurobindo told me that probably both health and money would give way at once; maybe health first and money afterwards, but not with a big difference. And he added, As for the government, there is but one solution, only one: it is to BE the government. If you are not the government, you will never be able to conquer it, except when the earth is transformed but then there wont be any work left! This is the situation. Things have been like this for forty, fifty yearsmore than forty years.
But because of my inner work, I become increasingly aware of things, increasingly aware of the Care, the Solicitude and the hierarchical Organization of circumstances so that the most precious and useful thing for the divine work is favoredof course not conspicuously so, but inwardly. And yet, in the three domainsgovernment, money and healththings always reach a POINT, a point of such tension and complication that if you didnt have the inner certitude, they would always seem to point simply to the catastrophe, the fall. And its ALWAYS at that point that (gesture of abrupt reversal) everything turns aroundnot before, not one minute before.
--
From the point of view of government, it also seems to be the same thing, as if all the difficulties little by little BROUGHT to power people who are under my influence.2 But its still sporadic I think it is the thing that will give way last. Sri Aurobindo said it would happen in 67 we still have some time, its only 63, four years to go. Its not that well govern ourselves (God knows we dont have the time!), but to be the government means that in the government, there will be people directly under the Influence. And its not enough if its local (God knows! [laughing] I have never seen anything more rotten!), its not enough if its local, its not enough if its Indian, not at all: it has to be global for And clearly, for the moment, we are still very far from iteven in the invisible, even in the Inconscient.
There are some signs. Some signs before which ordinary people would marvel and rejoice but which to me are far from sufficient.
--
There is a constant aspiration in the body for everything that can perfect itperfect the instrument, I mean and there is very, very little asking for Power. When Sri Aurobindo was here, there was a clear awareness of the necessity of Power, and several times I said, It is the supramental Power that will manifest first. Because, without Power, it will be impossible: the mass of opposition in the world is sufficient to swallow up everything, just as the Light was swallowed up in 60the supramental Light and Consciousness were swallowed up; it will be the same thing. But afterwards, when I had to do the whole task, I no longer insisted on this point [Power], there wasnt the sense of this necessity any more but rather the feeling of a WHOLE that has to progress together and manifest together. A kind of perfection of the Whole.
But its coming.
But, for example, when we used to have those gatherings for the pujas4 and Durga used to come (when Sri Aurobindo was here and for some time afterwards), when she manifested, there was a great power that came along with her but thats nothing! Nothing compared to That. Durgas power yes, its like milk and water in comparison.
And there is absolutely nothing vital about itnow I find vital power quite crude, almost repugnant. Theres nothing vital about it: its something from on high. It always comes with a golden Vibration, very strong, and so massive!
--
When Sri Aurobindo was here, there was a boy who was quite uncontrollable: he had fits of anger which he couldnt control (not that it occurred to him to control them!). He was an engineer and a very intelligent boy (but that makes no difference), and once, while Sri Aurobindo was in my room, this boy came up the stairs and had me called. I went out to see him. Then he flew into a great rage, began shouting and in his rage tried to rush at me. Well, I simply put my two hands on his shoulders, without an effort, like tha the went tumbling down the stairs. Quite simply, I stopped him from coming near by touching his shoulders. But that was clearly Kali. Sri Aurobindo came and I told him what had happened. (The boy had got back to his feet and was climbing the stairs again; when he saw Sri Aurobindo, he scampered off! He never did it again, of course.) But that was clearly Kali: when Kali wants to, she can be very strong, but that still belongs to the realm of terrestrial things. She is very strong: I simply stopped the boy from coming near, I put my hands on his shoulders, he lost his balance and fell all the way down the stairs, he rolled right down the stairs. So I thought it was Sri Aurobindo who had made Kali intervene (he had heard that demented boy shout, you see).
Its not the same thing. Long ago, when Sri Aurobindo was here, Kali used to come from time to time but it still belongs to this world, its not the same thing [as the supramental Power].
Another time, a fellow (there are some demented characters of that kind) had come from Australia: he was a teacher and had been given classes in the School. He started to preach unbelievable thingshe was God incarnate, you see! Until the day it began to be a pain in the neck. And he had declared he would stay here forever. People were annoyed, everyone was annoyed, they didnt know what to do. I was in my room here (it was three years ago, maybe four). I remember: I was sitting on my bed (at the time I used to work on my bed, over there), and I received a letter in which I was told in short, that it had become impossible, intolerable, that he could not be kept here. So I concentrated for a minute and Kali arrivedKali in her battling mood, a black, dancing Kali. I told her, Why dont you go on his head? (Laughing) She went and did her dance on his head the next day, he wrote he was leaving the Ashram. In this case, it was very clear: the day before, he had declared that he wouldnt budge, that he intended to stay here and continue his lessons, and that we would have to send him away forcibly for him to go (they had told me all this quite tearfully). Kalis dance convinced him he had better go!
0 1963-10-30, #Agenda Vol 04, #The Mother, #Integral Yoga
Ive put it into French, but its something Sri Aurobindo said for you!
I put our, its deliberate.
0 1963-11-20, #Agenda Vol 04, #The Mother, #Integral Yoga
Not that way, not the way we understand compliments. I was looking into the way the Truth has to make use of mental capacities to express itself. (Because youre asked to silence the mind, and when you succeed in doing so, you really do succeed, but but thats not the aim; its only a means, its to change your way of functioning.) So I was looking at the way the mind has to function in the true life (the supramental life, since Sri Aurobindo said he called supramental the manifestation of Truth and Light). Anyway, I was looking. I was conducting a kind of terrestrial survey, wondering, Are there on earth mentalities that are ready to receive and manifestespecially manifest that vibration properly? And I heard the Lord answer me something (I am translating, naturally): But why are you looking so far afield? You have the fitting instrument with you. And it was you. So I thought, Thats fine.
I didnt voice any doubt on His judgment!
--
Everyone is born with (what can I call it?) some special twist (laughing)I know my own twist, I know it quite well! (I dont talk about it because it isnt enjoyable.) But thats what remains last of all. With our idiotic human logic, we think, Thats what should go first, but its not true: its what goes last! Even when it all becomes clear, clear (gesture above), even when you have all the experiences, the habit stays on and it keeps coming back. So you push it back: it rises again from the subconscient; you chase it away: it comes back from outside. So if for one minute you arent on your guard, it shows up againoh, what a nuisance! But Sri Aurobindo wrote about this somewhere, I dont remember the words; I read it very recently, and when I read it, I thought, Ah, there it is! He knew it was that way. So it comforted me, and I thought, All right, then. He said that he who has purified his mind and so on and so forth, who is ready to work towards Perfection (its in the Synthesis, The Yoga of Self-Perfection), He is ready and patient for lapses and the recurrence of old errors, and he works quietly, waiting patiently till the time comes for them to leave. I thought, Very well, thats how it is now. I am patiently waiting for the time when (though I dont miss any opportunity to catch them by the tip of their nose, or the tip of their ear, and to say, Ha, youre still here!).
The first thing is to detach your consciousness, thats most important. And to say: I-AM-NOT-THIS, its something that has been ADDED, placed to enable me to touch Matter but it isnt me. And then if you say, That is me (gesture upward), youll see that you will be happy, because it is lovelylovely, luminous, sparkling. Its really fine, it has an exceptional quality. And thats you. But you have to say, That is me, and be convinced that its you. Naturally, the old habits come to deny it, but you must know that theyre old habits, nothing else, they dont matter that is you.
0 1963-11-23, #Agenda Vol 04, #The Mother, #Integral Yoga
Sri Aurobindo too used to say that the most difficult period in the year was November to February.
(silence)
--
Recently, I was following the thing down to the smallest detail, in everybodys mentality. Even in those who have read Sri Aurobindo, who have studied Sri Aurobindo, who have understood, who have come into contact with that region of light, its still there its still there. Its very yes, its very tightly woven into the most outward and material part of the consciousness. Its a kind of submissiveness, which may be quite rebellious, but which gives a sense, as you said, of something hanging over your head and shoulders: a sort of Fate, of Destiny.
So there is the good destiny and the bad destiny; there is a divine force which one regards as something entirely beyond understanding, whose designs and aims are perfectly inexplicable, and the submission, the surrender consists in acceptingblindlyall that happens. Ones nature revolts, but revolts against an Absolute against which it is helpless. And all of that is Ignorance. Not one of all those movements is truefrom the most intense revolt to the blindest submission, its all false, not one true movement.
I dont know if its in Sri Aurobindos writings (I dont remember), but I hear very strongly (not for me, for mankind):
AWAKE AND WILL
0 1963-11-27, #Agenda Vol 04, #The Mother, #Integral Yoga
I spent the whole night with Sri Aurobindo, all night long, it was really very interesting. But I dont remember now.
It stays, but not as a mental memory, not at all: as the feeling of an atmospherevery interesting.
--
But it has triggered all kinds of thingsin fact, thats in part why I had that long presence of Sri Aurobindo and that long work. As though it had served to trigger one of the movements of transformation of the earth.
There are landmarks of that kind. I had told you, you remember, how that great Asura (who in fact was the first born; its for him that I had built a subtle body) had said he was going to China and that Chinas revolution (a long time ago!) would signal the beginning of the work of transformation of the earth.1 Those things are like milestones on a road, and the Chinese revolution was like the first milestone, opening up the road. Well, Kennedys assassination is one of those signs, one of the landmarks Ive been told this.
--
Its like in Savitri, when he speaks of the consciousness that fell asleep in the dust the divine Consciousness that fell asleep in the dust of its creation (I am embroidering). The divine Consciousness, the eternal Mother, that is, fell asleep in the dust of her creation; somebody wakes her up, and She realizes (this isnt from Sri Aurobindo!), She realizes (laughing) that its the supreme Lord who shook her! So She does everything, all sorts of extraordinary things, anything to stop Him from going away! (Mother takes up Savitri)
She reposes motionless in its dust of sleep.
0 1963-11-30, #Agenda Vol 04, #The Mother, #Integral Yoga
Satprem is at the moment working on the final revision of his book on Sri Aurobindo.
***
0 1963-12-03, #Agenda Vol 04, #The Mother, #Integral Yoga
December 2nd was interestingsports day1: the day before, the 1st, the weather was wonderful, and insofar as I gave it thought I was convinced that on the 2nd it would be just as fine. But in the morning I saw it was nothing of the sort, and as the day went by, it became worse and worse. In the beginning my first movement was to say to myself, Well, I didnt see to it, I should have given it thought, but then I saw that was absurd. Then I told the Lord, Why are You doing this? Its not very nice! Those children have worked so hard, they have taken great pains. And just as I said it, the consciousness was looking at what I said, smiling, Oh, my! How silly still to be that way! And then there was yet another thing (its becoming very, very complete), something that wasnt exactly the Lord, but like an expression of the Lord, telling me (not with words, of course, but how can I explain? Sri Aurobindo describes it very well in the Yoga of Self-Perfection: its a very new thing which has to do with action, feeling, sensation and consciousness all at the same time; its all of them togethernone of those things, yet all of them), so it was there, telling me (I am putting it into words, but that distorts it entirely), So what! What if its a test, what do you have to say about it? So immediately in the consciousness here the consciousness at work here the thought awakened, Ah, it has to become a test, then. In THEIR consciousness it has to become a test. (Because at first I had made a kind of attempt to stop the rain; then I saw it didnt correspond to the Truth and that the rain had to be acceptedwhy accepted? To do nothing after having worked so hard? And to accept is easy, its nothing, its not interesting, nothing new.) So a test, all right. If they take it as a test, they will go through it victoriously and it will be very good. And all the time, I was so concentrated on them [at the sports ground] that I no longer knew what I was doing or where I was. It lasted from 4 P.M. to 8 P.M. Around 8 P.M., I received the news: they had gone on with the performance just the same, the important visitors had remained till the end, so ultimately it was a real success.
There was only one difficulty: the little children, who cannot be conscious of a test, of course, and who remained four and a half hours in the rain. I didnt want it to do any damage there were about a hundred small ones, tiny tots. I spent the night in concentration to bring into their material sensation the true reaction (because, for a short while, children love rain, they have a lot of fun in it), so I said to myself, That part of their consciousness should predominate so there is no damage. And I waited for the day after. The day after, no one was sick.
--
I had another interesting example, with a visitor: a German industrial magnate, it seems. I had seen his photo and found there was something in him I had him come. He entered the room and came in front of me: he didnt know what to do (no one had told him anything). So I looked at him and put some force (Mother slowly lowers her hand), a little, progressively. And all at once (at first he was quite official, it was MISTER So-and-so who was there), all at once his left hand began to rise, like this (gesture of a hand clenched as in trance), all the rest was absolutely still. When I saw that, I smiled and withdrew the force, then let him go. It seems he went downstairs, went into Sri Aurobindos room and started weeping. Afterwards, the next day, he wrote to me and told me in German English that I had been too human: Why have you been too human? He wanted his being to be DESTROYED in order to be born again to the true life.
That interested me. I thought, Oh, he felt it, he was conscious both of the force and of my withdrawing it. I answered him, True, I spared you, but because it was your first visit! Prepare yourself, I will see you again.
0 1963-12-07 - supramental ship, #Agenda Vol 04, #The Mother, #Integral Yoga
(Mother first reads a letter by Sri Aurobindo:)
The way to get faith and all things else is to insist on having them and refuse to flag or despair or give up until one has themit is the way by which everything has been got since this difficult earth began to have thinking and aspiring creatures upon it. It is to open always, always to the Light and turn ones back on the Darkness. It is to refuse the voices that say persistently, You cannot, you shall not, you are incapable, you are the puppet of a dream,for these are the enemy voices, they cut one off from the result that was coming, by their strident clamour and then triumphantly point to the barrenness of the result as a proof of their thesis. The difficulty of the endeavour is a known thing, but the difficult is not the impossibleit is the difficult that has always been accomplished and the conquest of difficulties makes up all that is valuable in the earths history. In the spiritual endeavour also it shall be so.
Sri Aurobindo
You see, they cut one off from the result that WAS coming by their strident clamour and then triumphantly point to the barrenness of the result as a proof of their thesis! And its so TRUE, its an experience Ive had so many, many times, not only for myself, but for lots of people.
0 1963-12-11, #Agenda Vol 04, #The Mother, #Integral Yoga
The difference between before and after the 9th is that before the 9th there was a constant pressure of adverse suggestions, as Sri Aurobindo said in that letter we translated last time: Its all an illusion, its all imagination. A constant harassment. And sometimes it even takes very precise forms: You think youre integrally conscious of the Lordnot in the least! Its just a little bit in your head, vaguely, and so you imagine its true. When I heard that, it annoyed me very much, and I said, All right, Ill see. And it is after that kind of battle in the Subconscient that the voice stopped and I had this experience: It flows in the blood, it vibrates in the nerves, it lives in the cells.
And everywhere, you see, not just my cells, not just the cells of this body: when the experience comes, it is quite widespread; I have an impression of many bloods, many cells, many nerves. Which means that the CENTRAL consciousness isnt always aware of it, the individual isnt always aware of it (it has an extraordinary feeling, but it doesnt know what it is), while the cells are aware of it, but they cannot express it.
0 1963-12-14, #Agenda Vol 04, #The Mother, #Integral Yoga
I still feel I am struggling with the old way of speaking, I havent found yet. Its this obligation of talking as a personwhat can be done? But, for instance, Sri Aurobindo would know very well how to speak while doing away with all that sense of personality.
The night before last, almost all of it, was spent with himall kinds of very interesting things. They are mostly impressions. Extremely interesting impressions. And I understood an entire aspect of the creation.
The way the world is now physically organized, with the difference and specialization in the forms, in sexes, encourages a kind of opposition between the two poles, the union of which results in creation. So, naturally, each pole has enormous difficulty understanding the other (although it thinks and believes it does), especially understanding the pole I place underneath (gesture signifying the basis of the world), which is the effectively creative pole, that is to say, what is expressed by woman. She feels very well that without this (gesture above) the full understanding isnt there; but this, which is above, doesnt AT ALL understand the creative power of that which is belowit knows it in principle, but doesnt understand it. And there is a lack of adaptation, a sort of conflict, which shouldnt exist. It never existedneverbetween Sri Aurobindo and me, but I could see it didnt exist because he had adopted the attitude of complete surrender to the eternal Mother (the stage, in the creation, of complete surrender). I would see it, and it embarrassed me! It embarrassed me, I thought, But why does he think he has to do that (laughing), as if I couldnt understand! On the contrary, I thirst for the other attitude for identifying myself this way instead of that way (Mother presses her fist upward against her hand above): for identifying myself from below upward instead of from above downward. It was an aspiration, which has been there almost for eternities for the universal creative Force to identify itself with the Creator. And to identify itself not through the descent of the Creator, but through the ascent of the Force the conscious ascent. But Sri Aurobindo willed it that way, so it was that way and then I was very busy with my work. For the thirty years we lived together, it went on that way, perfectly smoothly; and I kept my aspiration quiet because I knew that it was his will. But since he left and I was obliged to do his work, so to speak, things have changed. But I didnt in the least want the Creator, because of my taking up the work, to be obliged to adapt himself to the creative Force (that wont do at all!), and my whole aspiration has been for the creative Force to consciously BECOME the Creator. Its becoming increasingly that way. And at the last meeting [with Sri Aurobindo], for a time (not the whole time, but some time), it was that way. Then I understood; it made me understand the play of all the forces in the two elements the two polesand how they could be joined, through what process that opposition could disappear so that the total Being might exist.
Were on the way. And its growing clearer and clearer. It will be tremendously interesting. But thats for later on.
Increasingly (but it began long ago, after Sri Aurobindo left), it is growing, perfecting itself, becoming precise and increasingly conscious: the difference is fading away, the opposition is disappearing altogether, and the possibility is growing of identifying oneself with the other the other attitude, the one I deliberately call from above.
Naturally, in human beings, the two are extremely mixed up. Among all the human beings you cannot find two who are one really male and the other really female that doesnt exist. Its very, very mixed. But the goal is a totality; a totality in which each thing is in its place and plays its part, not in opposition but in perfect unionin identity. And the key to this is beginning to come.
--
Sri Aurobindo wrote somewhere, I dont remember where (I am translating, its not the exact sentence): The bodys cells must burn with the divine Flame.
Its obviously somewhere where he explains transformation. The bodys cells must burn with the divine Flame. And you feel ityou FEEL it. Its when they begin to be aflame, to burn with a flame that is clearer and clearer, purer and purerwhen all the smoke is gone.
0 1963-12-18, #Agenda Vol 04, #The Mother, #Integral Yoga
(Mother reads a letter by Sri Aurobindo:)
It is equally ignorant and one thousand miles away from my teaching to find it in your relations with human beings or in the nobility of the human character or an idea that we are here to establish mental and moral and social Truth and justice on human and egoistic lines. I have never promised to do anything of the kind. Human nature is made up of imperfections, even its righteousness and virtue are pretensions, imperfections and prancings of a self-approbatory egoism. What is aimed at by us is a spiritual truth as the basis of life, the first words of which are surrender and union with the Divine and the transcendence of ego. So long as that basis is not established, a sadhak is only an ignorant and imperfect human being struggling with the evils of the lower nature.
0 1963-12-21, #Agenda Vol 04, #The Mother, #Integral Yoga
Just recently I have been observing this fact. Apart from Sri Aurobindo, all the people I have ever met and had around me were dissatisfied. And in some cases (cases of lives more constantly intimate with me), either rebels, or people terribly bitter about life as it iswhich is the very opposite of my nature. I am rather on the side of those who take things quite philosophically as they areeven when I was a very small child. So then I wondered (I saw this these last few days): Why is it like that?
I saw that this attitude or way of feeling is like a fortress for what opposes the transformation.
--
As long as Sri Aurobindo was here, these things did not come near me because I counted on him for the exact perception of what was to be and what was to disappear; so they were very far away from my consciousness, I didnt bother about them. They came back only afterwards, when I had to take up the whole work.
But, to tell the truth, if we could always keep in our consciousness, in a clear and living way, the vision of WHAT SHOULD BE, not with the illusion that its already there (there must be no illusions), but a clear, positive vision of what should be, despite all that denies it we would be very strong. This necessity is beginning to impose itself: thats what I am asked to do now. We KNOW things are not as they should be (God knows we know it!), but to keep deliberately ignoring those denials in order to keep ACTIVELY in the consciousness the vision of what should be that, I feel, is true creative power.
You know, the fact of no longer having the physical support of Sri Aurobindos presence was a blow that might have been mortal (I prevented it from being mortal by closing a door, because he had asked me to continue and I decided to continue), but it made certain things rather difficult because it became necessary to have a constant perception of what has to be done and a constant effort to change what is into what should be. Probably its a period of work that must be completed now, and he was asking of me the capacity to live in the positive side. The trouble is, the body is itself a kind of contradiction but it was suggested to me that those contradictions of the body arise from the fact that I admit in the consciousness all the contradictions, and that consequently they are there in the body, too. Instead of looking at the body and saying, Oh, this (this limitation, that narrowness) is still here, I should look only at WHAT SHOULD BE, and the body would be forced to follow.
This seems to be the preparation of the program for next yeara long, long way to go yet. But anyway, there are still a few days left (!)
--
And all the more great and difficult since (certainly because of the necessities of the work) I am surrounded only by people who are on the other side. I dont have around me a single optimist. All that people tell me, all that they bring to me, is always the vision (more or less clear and complete) of what should go; but the vision of what should be I have never found it except in Sri Aurobindo.
Its only in sudden gusts, in flashes, now and then, and only when he wrote (never when he spoke) that you could find that sort of sharp thing, of sharp discernment, like in what we translated the other day. Otherwise, when he spoke, when he was with people, there was never a negative criticism.
--- Grep of noun sri
capital of sri lanka
democratic socialist republic of sri lanka
sri lanka
sri lanka rupee
sri lankan
sri lankan monetary unit
ssri
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Wikipedia - Janatha Vimukthi Peramuna -- A mainstream leftist political movement in Sri Lanka
Wikipedia - Jani Chathurangani -- Sri Lankan track and field athlete
Wikipedia - Japanese people in Sri Lanka -- Japanese diaspora in Sri Lanka
Wikipedia - Jayalath Manoratne -- Sri Lankan actor
Wikipedia - Jayani Senanayake -- Sri Lankan actress
Wikipedia - Jayantha Dhanapala -- Sri Lankan diplomat
Wikipedia - Jayantha Samaraweera -- Sri Lankan politician
Wikipedia - Jayantha Wijesekara -- Sri Lankan politician
Wikipedia - Jayarathna Herath -- Sri Lankan politician
Wikipedia - Jayasena Dissanayake -- Sri Lankan politician
Wikipedia - Jaya Sri Maha Bodhi -- Sacred tree in Sri Lanka
Wikipedia - Jayathma Wickramanayake -- Sri Lankan activist
Wikipedia - Jayatilake Podinilame -- Sri Lankan politician
Wikipedia - Jayatissa Ranaweera -- Sri Lankan politician
Wikipedia - Jean Arasanayagam -- Sri Lankan poet
Wikipedia - Jeevan Thondaman -- Sri Lankan politician
Wikipedia - Jeevarani Kurukulasuriya -- Sri Lankan actress
Wikipedia - Jeewaka Ruwan Kulatunga -- Sri Lankan general
Wikipedia - Jeyaraj Fernandopulle -- Sri Lankan politician
Wikipedia - Jinadasa Kitulagoda -- Sri Lankan politician
Wikipedia - Jirayu Tangsrisuk -- Thai actor, model, and singer (born 1983)
Wikipedia - J. N. Srivastava
Wikipedia - JOC bombing -- 1991 car bombing in Sri Lanka
Wikipedia - John Amaratunga -- Sri Lankan politician and lawyer
Wikipedia - John De Saram -- Served as Permanent Representative of Sri Lanka to the United Nations
Wikipedia - Johnston Fernando -- Sri Lankan politician
Wikipedia - Jolly Days (film) -- 2009 Kannada film directed by M. D. Sridhar
Wikipedia - Jolly Hallo -- 2001 film by Srilal Priyadeva
Wikipedia - J. R. Jayewardene Centre -- Library and museum for 1st President of Sri Lanka in Colombo,Sri Lanka
Wikipedia - July 7 (film) -- 2016 Sri Lankan film directed by Sanjay Nirmal
Wikipedia - Jund Qinnasrin -- One of five sub-provinces of Syria under the Umayyad and Abbasid Caliphates
Wikipedia - Justin Pieris Deraniyagala -- Sri Lankan painter
Wikipedia - Jyotsana Srivastava -- Indian politician
Wikipedia - Jyotsna Srikanth -- Indian violinist
Wikipedia - Kaathala Kaathala -- 1998 film by Singeetam Srinivasa Rao
Wikipedia - Kadachira Sri Thrikkapalam Siva Temple -- Hindu temple in Kerala, India
Wikipedia - Kadadora Vihara -- Buddhist temple in Sri Lanka
Wikipedia - Kadhalikka Neramillai -- 1964 film by C. V. Sridhar
Wikipedia - Kalai Kovil -- 1964 film directed by C. V. Sridhar
Wikipedia - Kalana Jinadasa -- Sri Lankan naval officer
Wikipedia - Kalutara -- City in Western Province, Sri Lanka
Wikipedia - Kalyana Parisu -- 1959 film by C. V. Sridhar
Wikipedia - Kamaj Silva -- Sri Lankan entrepreneur and musician
Wikipedia - Kamal Gunaratne -- Sri Lankan general
Wikipedia - Kanaka Herath -- Sri Lankan politician
Wikipedia - Kanchana Wijesekera -- Sri Lankan politician
Wikipedia - Kanchikudicharu -- Village in Sri Lanka
Wikipedia - Kandakadu Treatment and Rehabilitation Centre -- Rehabilitation centre in Sri Lanka
Wikipedia - Kandappu Murugesu -- Sri Lankan writer
Wikipedia - Kandiah Balendra -- Sri Lankan businessman
Wikipedia - Kandula (elephant) -- Sri Lankan war elephant
Wikipedia - Kanirajanu Tissa of Anuradhapura -- 1st century AD Sri Lankan King of Anuradhapura
Wikipedia - Kanniya hot water spring -- Thermal Springs in Sri Lanka
Wikipedia - Kapila Samaraweera -- Sri Lankan naval officer
Wikipedia - Kapil Srivastava -- Indian guitarist
Wikipedia - Kariamanickam Srinivasa Krishnan
Wikipedia - Kariya 2 -- 2017 film by Prabhu Srinivas
Wikipedia - Karu Jayasuriya -- Sri Lankan politician
Wikipedia - Karunaratne Amarasinghe -- Sri Lankan state media personnel
Wikipedia - Karunasena Kodituwakku -- Sri Lankan politician
Wikipedia - Kashmir Reader -- English daily newspaper published from Srinagar, Jammu and Kashmir
Wikipedia - Kashyapa I of Anuradhapura -- Sri Lankan King
Wikipedia - Kasriel Broydo -- Latvian singer-songwriter
Wikipedia - Kasturi Srinivasan -- Indian journalist
Wikipedia - Kaushalya Fernando -- Sri Lankan actress and academic
Wikipedia - Kaushalya Weeraratne -- Sri Lankan cricekter
Wikipedia - Kavitha Anandasivam -- Sri Lankan Australian actress
Wikipedia - K. D. Lalkantha -- Sri Lankan politician
Wikipedia - Keerthi Pasquel -- Sri Lankan musician
Wikipedia - Keheliya Rambukwella -- Sri Lankan politician
Wikipedia - Kesineni Srinivas -- Indian businessman and politician
Wikipedia - Khadgamala -- Mantra that names each of the Devi Hindu goddesses according to their place in the Sri Yantra or in the Maha Meru
Wikipedia - Khaleja -- 2010 film directed by Trivikram Srinivas
Wikipedia - Khushal Sar -- Lake in Srinagar,India
Wikipedia - Kirinde Sri Dhammaratana
Wikipedia - Kirthi Tennakone -- Sri Lankan scientist
Wikipedia - K. K. Srivastava -- Indian poet and author
Wikipedia - KnM-EM-^Sringue -- Commune in Grand Est, France
Wikipedia - Knuckles Mountain Range -- Mountain range located in Sri Lanka
Wikipedia - Kodimalar -- 1966 film by C. V. Sridhar
Wikipedia - Kokila Gunawardena -- Sri Lankan politician
Wikipedia - Kokkadichcholai -- Village in Sri Lanka
Wikipedia - Koneswaram Temple -- Hindu temple in Sri Lanka
Wikipedia - Koreans in Sri Lanka -- Korean diaspora in Sri Lanka
Wikipedia - Kotagiri Sridhar -- Indian politician
Wikipedia - Kotamreddy Sridhar Reddy -- Indian politician
Wikipedia - Kotapola Amarakitti Thero -- Sri Lankan Buddhist monk and politician
Wikipedia - Kota Srinivasa Rao -- Indian actor and politician
Wikipedia - Kotiyagala -- Village in Central Province, Sri Lanka
Wikipedia - Kotte Electoral District -- Former electoral district in Sri Lanka
Wikipedia - Kottu -- Street food dish in Sri Lanka
Wikipedia - Kotugoda Dhammawasa Thera -- Sri Lankan Buddhist monk
Wikipedia - Kousalya Krishnamurthy -- Sports drama film directed by Bhimaneni Srinivasa Rao
Wikipedia - Krishnamachari Srinivasan -- Cricket umpire
Wikipedia - Krishna Srinivas
Wikipedia - Kritsada Kongsrichai -- Thai mixed martial arts fighter
Wikipedia - K. R. Srinivasa Iyengar
Wikipedia - Ksheera Sagara (film) -- 1992 film by Singeetam Srinivasa Rao
Wikipedia - K. Sri Dhammananda
Wikipedia - K. Sri Dhammaratana -- Malaysian Buddhist monk (born 1948)
Wikipedia - K. Sridhar
Wikipedia - K. Srinath Reddy
Wikipedia - K. T. Francis -- Sri Lankan cricket umpire
Wikipedia - K. Thavalingam -- Sri Lankan Tamil geographer
Wikipedia - K. T. Ponnambalam -- Sri Lankan cricket umpire
Wikipedia - Kudappanakunnu Kunnathu Sri Mahadeva Temple -- Hindu temple in India
Wikipedia - Kumarasiri Rathnayake -- Sri Lankan politician
Wikipedia - Kumar Dharmasena -- Sri Lankan cricketer & umpire
Wikipedia - Kumar Ponnambalam -- 20th-century Sri Lankan politician
Wikipedia - Kurmanathaswamy temple, Srikurmam -- Hindu temple dedicated to the god Kurma
Wikipedia - Kurunegala Electoral District (1947-1989) -- Electoral district of Sri Lanka
Wikipedia - Kusum Renu -- Sri Lankan actress
Wikipedia - Kuttankulangara Sri Krishna Temple
Wikipedia - K. W. Shantha Bandara -- Sri Lankan politician
Wikipedia - Laccadive Sea -- A body of water bordering India, the Maldives, and Sri Lanka.
Wikipedia - Lahiru Kumara -- Sri Lankan criketer
Wikipedia - Lakshan Sandakan -- Sri Lankan criketer
Wikipedia - Lakshman Nipuna Arachchi -- Sri Lankan politician
Wikipedia - Lakshman Yapa Abeywardena -- Sri Lankan politician
Wikipedia - Lalin Jirasinha -- Sri Lankan sailor
Wikipedia - Lalith Dehideniya -- Sri Lanka Judge
Wikipedia - Lalith Dissanayake -- Sri Lankan politician
Wikipedia - Lalith Jayasinghe -- Sri Lankan Army officer
Wikipedia - Lalith Jayasundara -- Sri Lankan cricket umpire
Wikipedia - Lal Weerasinghe -- Sri Lankan actor
Wikipedia - Languages of Sri Lanka -- Languages of a geographic region
Wikipedia - LankaClear -- Payment clearing system in Sri Lanka
Wikipedia - LANKAQR -- QR code payment system in Sri Lanka
Wikipedia - Lanka Sathosa -- Retail and wholesale chain in Sri Lanka
Wikipedia - Lasantha Alagiyawanna -- Sri Lankan politician
Wikipedia - Lavu Sri Krishna Devarayalu -- Indian politician
Wikipedia - Leena de Silva -- Sri Lankan actress and filmmaker
Wikipedia - Left Liberation Front -- A leftist alliance in Sri Lanka
Wikipedia - Lessons Learnt and Reconciliation Commission -- commission of inquiry appointed by President Mahinda Rajapaksa in May 2010 after the 26-year-long civil war in Sri Lanka
Wikipedia - Leticia Peiris -- Sri Lankan actress
Wikipedia - Liberation Tigers of Tamil Eelam -- Militant Tamil organisation in Sri Lanka (1976-2009)
Wikipedia - Lilian Edirisinghe -- Sri Lankan actress and comedian
Wikipedia - Linus Diaz -- Sri Lankan athlete
Wikipedia - Lionel Deraniyagala -- Sri Lankan actor
Wikipedia - Lionel Premasiri -- Sri Lankan politician
Wikipedia - Lionel Ranwala -- Sri Lankan musician
Wikipedia - List of A-Grade highways in Sri Lanka -- Wikipedia list article
Wikipedia - List of airlines of Sri Lanka -- Wikimedia list article
Wikipedia - List of airports in Sri Lanka -- Wikipedia list article
Wikipedia - List of ant-mimicking spiders of Sri Lanka -- Wikipedia list article
Wikipedia - List of ants of Sri Lanka -- Wikipedia list article
Wikipedia - List of aphids of Sri Lanka -- Wikipedia list article
Wikipedia - List of archives in Sri Lanka -- Wikipedia list article
Wikipedia - List of assassinations of the Sri Lankan Civil War -- Wikipedia list article
Wikipedia - List of Australian High Commissioners to Sri Lanka -- Wikipedia list article
Wikipedia - List of banks in Sri Lanka -- Wikipedia list article
Wikipedia - List of bees of Sri Lanka -- Wikipedia list article
Wikipedia - List of birds of Sri Lanka -- Wikipedia list article
Wikipedia - List of bridges in Sri Lanka -- Wikipedia list article
Wikipedia - List of butterflies of Sri Lanka (Hesperiidae) -- Wikipedia list article
Wikipedia - List of butterflies of Sri Lanka (Lycaenidae) -- Wikipedia list article
Wikipedia - List of butterflies of Sri Lanka (Nymphalidae) -- Wikipedia list article
Wikipedia - List of butterflies of Sri Lanka (Papilionidae) -- Wikipedia list article
Wikipedia - List of butterflies of Sri Lanka (Pieridae) -- Wikipedia list article
Wikipedia - List of butterflies of Sri Lanka (Riodinidae) -- Wikipedia list article
Wikipedia - List of butterflies of Sri Lanka -- Wikipedia list article
Wikipedia - List of Chief Ministers of North Eastern Province, Sri Lanka -- Wikipedia list article
Wikipedia - List of cities in Sri Lanka -- Wikipedia list article
Wikipedia - List of cockroaches of Sri Lanka -- Wikipedia list article
Wikipedia - List of colleges in Srinagar -- Wikipedia list article
Wikipedia - List of companies of Sri Lanka -- Wikipedia list article
Wikipedia - List of defunct airlines of Sri Lanka -- Wikipedia list article
Wikipedia - List of Dermapterans of Sri Lanka -- Wikipedia list article
Wikipedia - List of diplomatic missions in Sri Lanka -- Wikipedia list article
Wikipedia - List of diplomatic missions of Sri Lanka -- Wikipedia list article
Wikipedia - List of Dutch colonial buildings in Sri Lanka
Wikipedia - List of ecoregions in Sri Lanka -- Wikipedia list article
Wikipedia - List of endemic birds of Sri Lanka -- Wikipedia list article
Wikipedia - List of endemic mammals of Sri Lanka -- Wikipedia list article
Wikipedia - List of female cabinet ministers of Sri Lanka -- Wikipedia list article
Wikipedia - List of flag bearers for Sri Lanka at the Olympics -- Wikimedia list article
Wikipedia - List of freshwater crabs of Sri Lanka -- Wikipedia list article
Wikipedia - List of freshwater fish of Sri Lanka -- Wikipedia list article
Wikipedia - List of government-owned companies of Sri Lanka -- Wikipedia list article
Wikipedia - List of Governors of Northern Province, Sri Lanka -- Wikipedia list article
Wikipedia - List of heads of missions of Sri Lanka -- Wikipedia list article
Wikipedia - List of heads of state of Sri Lanka -- Wikipedia list article
Wikipedia - List of hemipterans of Sri Lanka -- Wikipedia list article
Wikipedia - List of High Commissioners of the United Kingdom to Sri Lanka -- Wikipedia list article
Wikipedia - List of hospitals in Eastern Province, Sri Lanka -- Wikipedia list article
Wikipedia - List of hospitals in Northern Province, Sri Lanka -- Wikipedia list article
Wikipedia - List of hospitals in Sri Lanka -- Wikipedia list article
Wikipedia - List of international cricket five-wicket hauls on Sri Lankan cricket grounds -- Wikipedia list article
Wikipedia - List of international cricket grounds in Sri Lanka -- Wikimedia list article
Wikipedia - List of international schools in Sri Lanka -- Wikipedia list article
Wikipedia - List of introduced fish in Sri Lanka -- Wikipedia list article
Wikipedia - List of isopods of Sri Lanka -- Wikipedia list article
Wikipedia - List of journals published by Sri Lankan universities -- Wikipedia list article
Wikipedia - List of Justices of the Supreme Court of Sri Lanka -- Wikipedia list article
Wikipedia - List of lesser arachnids of Sri Lanka -- Wikipedia list article
Wikipedia - List of libraries in Sri Lanka -- Wikipedia list article
Wikipedia - List of lichens of Sri Lanka -- Wikipedia list article
Wikipedia - List of lighthouses in Sri Lanka -- Wikipedia list article
Wikipedia - List of loanwords in Sri Lankan Tamil -- Wikipedia list article
Wikipedia - List of locations in Sri Lanka with a British name -- Wikipedia list article
Wikipedia - List of mammals of Sri Lanka -- Wikipedia list article
Wikipedia - List of mantids of Sri Lanka -- Wikipedia list article
Wikipedia - List of marine molluscs of Sri Lanka -- Wikipedia list article
Wikipedia - List of massacres in Sri Lanka -- Wikipedia list article
Wikipedia - List of military academies in Sri Lanka -- Wikimedia list article
Wikipedia - List of military aircraft of Sri Lanka -- Wikipedia list article
Wikipedia - List of military operations of the Sri Lankan Civil War -- Wikipedia list article
Wikipedia - List of minor insects of Sri Lanka -- Wikipedia list article
Wikipedia - List of mosquitoes of Sri Lanka -- Wikipedia list article
Wikipedia - List of mountains of Sri Lanka -- Wikipedia list article
Wikipedia - List of museums in Sri Lanka -- Wikipedia list article
Wikipedia - List of myriapods of Sri Lanka -- Wikipedia list article
Wikipedia - List of named passenger trains of Sri Lanka -- Wikipedia list article
Wikipedia - List of National Heroes of Sri Lanka -- List of National Heros
Wikipedia - List of Neuroptera of Sri Lanka -- Wikipedia list article
Wikipedia - List of newspapers in Sri Lanka -- Wikipedia list article
Wikipedia - List of non-marine molluscs of Sri Lanka -- Wikipedia list article
Wikipedia - List of odonates of Sri Lanka -- Wikipedia list article
Wikipedia - List of Orthopterans of Sri Lanka -- Wikipedia list article
Wikipedia - List of people killed by Sri Lankan government forces -- Wikimedia list article
Wikipedia - List of people on the postage stamps of Sri Lanka -- Wikipedia list article
Wikipedia - List of phasmids of Sri Lanka -- Wikipedia list article
Wikipedia - List of political families in Sri Lanka -- Wikipedia list article
Wikipedia - List of political parties in Sri Lanka -- Wikimedia list article
Wikipedia - List of ports in Sri Lanka -- Wikipedia list article
Wikipedia - List of power stations in Sri Lanka -- Wikipedia list article
Wikipedia - List of presidents of Sri Lanka -- Wikipedia list article
Wikipedia - List of prime ministers of Sri Lanka -- Wikipedia list article
Wikipedia - List of prizes, medals, and awards in Sri Lanka -- Wikipedia list article
Wikipedia - List of pseudoscorpions of Sri Lanka -- Wikipedia list article
Wikipedia - List of rail accidents in Sri Lanka -- Wikipedia list article
Wikipedia - List of railway stations in Sri Lanka by line -- Wikipedia list article
Wikipedia - List of railway stations in Sri Lanka -- Wikipedia list article
Wikipedia - List of reptiles of Sri Lanka -- Wikipedia list article
Wikipedia - List of rivers of Sri Lanka -- Wikipedia list article
Wikipedia - List of schools in Central Province, Sri Lanka -- Wikipedia list article
Wikipedia - List of schools in Eastern Province, Sri Lanka -- Wikipedia list article
Wikipedia - List of schools in Northern Province, Sri Lanka -- Wikipedia list article
Wikipedia - List of schools in North Western Province, Sri Lanka -- Wikipedia list article
Wikipedia - List of schools in Southern Province, Sri Lanka -- Wikipedia list article
Wikipedia - List of schools in Western Province, Sri Lanka -- Wikipedia list article
Wikipedia - List of scorpions of Sri Lanka -- Wikipedia list article
Wikipedia - List of settlements in Central Province (Sri Lanka) -- List of settlements in Central Province (Sri Lanka)
Wikipedia - List of settlements in Eastern Province (Sri Lanka) -- List of settlements in Eastern Province (Sri Lanka)
Wikipedia - List of settlements in Northern Province (Sri Lanka) -- List of settlements in Northern Province (Sri Lanka)
Wikipedia - List of settlements in North Western Province (Sri Lanka) -- List of settlements in North Western Province (Sri Lanka)
Wikipedia - List of settlements in Southern Province (Sri Lanka) -- List of settlements in Southern Province (Sri Lanka)
Wikipedia - List of settlements in Western Province (Sri Lanka) -- List of settlements in Western Province (Sri Lanka)
Wikipedia - List of ships of the Sri Lanka Navy -- Wikipedia list article
Wikipedia - List of spiders of Sri Lanka -- Wikipedia list article
Wikipedia - List of SRI International people -- Notable people from Stanford Research Institute
Wikipedia - List of SRI International spin-offs -- Wikipedia list article
Wikipedia - List of Sri Lanka Cricket Combined representative cricketers -- Wikimedia list article
Wikipedia - List of Sri Lankan academics -- Wikipedia list article
Wikipedia - List of Sri Lankan activists -- Wikipedia list article
Wikipedia - List of SriLankan Airlines destinations -- Wikipedia list article
Wikipedia - List of Sri Lankan Americans -- Wikipedia list article
Wikipedia - List of Sri Lanka national cricket captains -- Wikimedia list article
Wikipedia - List of Sri Lankan aviators -- Wikipedia list article
Wikipedia - List of Sri Lankan broadcasters -- Wikipedia list article
Wikipedia - List of Sri Lankan composers -- Wikipedia list article
Wikipedia - List of Sri Lankan cricket teams -- Wikipedia list article
Wikipedia - List of Sri Lankan engineers -- Wikipedia list article
Wikipedia - List of Sri Lankan films of the 1940s -- Wikipedia list article
Wikipedia - List of Sri Lankan films of the 1950s -- Wikipedia list article
Wikipedia - List of Sri Lankan films of the 1960s -- Wikipedia list article
Wikipedia - List of Sri Lankan films of the 1970s -- Wikipedia list article
Wikipedia - List of Sri Lankan films of the 1980s -- Wikipedia list article
Wikipedia - List of Sri Lankan films of the 1990s -- Wikipedia list article
Wikipedia - List of Sri Lankan films of the 2000s -- Wikipedia list article
Wikipedia - List of Sri Lankan films of the 2010s -- Wikipedia list article
Wikipedia - List of Sri Lankan films of the 2020s -- Wikipedia list article
Wikipedia - List of Sri Lankan flags -- Wikipedia list article
Wikipedia - List of Sri Lankan industrialists -- Wikipedia list article
Wikipedia - List of Sri Lankan journalists -- Wikipedia list article
Wikipedia - List of Sri Lankan military personnel -- Wikipedia list article
Wikipedia - List of Sri Lankan mobsters -- Wikipedia list article
Wikipedia - List of Sri Lankan monarchs -- Wikipedia list article
Wikipedia - List of Sri Lankan non-career diplomats -- Wikipedia list article
Wikipedia - List of Sri Lankan people -- Wikipedia list article
Wikipedia - List of Sri Lankan politicians -- Wikipedia list article
Wikipedia - List of Sri Lankan records in athletics -- Wikipedia list article
Wikipedia - List of Sri Lankan records in swimming -- Wikipedia list article
Wikipedia - List of Sri Lankans by educational institution -- Wikipedia list article
Wikipedia - List of Sri Lankans by sport -- Wikimedia list article
Wikipedia - List of Sri Lankan submissions for the Academy Award for Best International Feature Film -- Wikipedia list article
Wikipedia - List of Sri Lankan sweets and desserts -- Wikipedia list article
Wikipedia - List of Sri Lankan Tamil films -- Wikipedia list article
Wikipedia - List of Sri Lankan Tamil militant groups -- Wikipedia list article
Wikipedia - List of Sri Lankan Tamils -- Wikimedia list article
Wikipedia - List of Sri Lankan writers -- Wikipedia list article
Wikipedia - List of Sri Lanka ODI cricketers -- Wikimedia list article
Wikipedia - List of Sri Lanka One Day International cricket records -- Wikipedia list article
Wikipedia - List of Sri Lanka Schools XI representative cricketers -- Wikimedia list article
Wikipedia - List of Sri Lanka Test cricketers -- Wikimedia list article
Wikipedia - List of Sri Lanka Test cricket records -- Wikipedia list article
Wikipedia - List of Sri Lanka Test wicket-keepers -- Wikimedia list article
Wikipedia - List of Sri Lanka Twenty20 International cricketers -- Wikimedia list article
Wikipedia - List of Sri Lanka Twenty20 International cricket records -- Wikipedia list article
Wikipedia - List of Sri Lanka women ODI cricketers -- Wikimedia list article
Wikipedia - List of Sri Lanka women Test cricketers -- Wikimedia list article
Wikipedia - List of Sri Lanka women Twenty20 International cricketers -- Wikimedia list article
Wikipedia - List of Sriwijaya Air destinations -- Wikipedia list article
Wikipedia - List of tarantulas of Sri Lanka -- Wikipedia list article
Wikipedia - List of termites of Sri Lanka -- Wikipedia list article
Wikipedia - List of the oldest schools in Sri Lanka -- Wikipedia list article
Wikipedia - List of things named after Srinivasa Ramanujan -- Wikipedia list article
Wikipedia - List of universities in Sri Lanka -- Wikipedia list article
Wikipedia - List of wars involving Sri Lanka -- Wikipedia list article
Wikipedia - List of years in Sri Lanka
Wikipedia - Lists of government schools in Sri Lanka -- Wikipedia list article
Wikipedia - Lists of schools in Sri Lanka -- Wikipedia list article
Wikipedia - Lists of Sri Lankan cricketers -- Wikipedia list article
Wikipedia - Lists of Sri Lankan films -- Wikipedia list article
Wikipedia - Lists of Sri Lankan provincial governors -- Wikipedia list article
Wikipedia - Little John (film) -- 2001 film by Singeetam Srinivasa Rao
Wikipedia - Lotus Grove -- Housing complex in Sri Lanka
Wikipedia - Lotus Tower -- Telecommunications tower in Colombo, Sri Lanka
Wikipedia - Louiqa Raschid -- Sri Lankan computer scientist
Wikipedia - Lucien Bulathsinhala -- Sri Lankan dramatist
Wikipedia - Lucien Rosa -- Sri Lankan track and field athlete
Wikipedia - Lucion Pushparaj -- Sri Lankan male professional bodybuilder
Wikipedia - Lucky Jayawardena -- Sri Lankan politician
Wikipedia - Lunumiris -- Spicy Sri Lankan sambal paste
Wikipedia - Maas Thajoon Akbar -- Sri Lankan judge
Wikipedia - Machan (2008 film) -- 2008 Sri Lankan comedy film directed by Uberto Pasolini
Wikipedia - Madhavacharya of Sringeri
Wikipedia - Madhava Wijesinghe -- Sri Lankan actor and television presenter
Wikipedia - Madhumadhawa Aravinda -- Sri Lankan singer and actor
Wikipedia - Madura English-Sinhala Dictionary -- Sri Lankan free electronic dictionary service
Wikipedia - Mae Bia -- 2001 Thai romance-horror film by Somching Srisuparp
Wikipedia - Magalir Mattum (1994 film) -- 1994 film by Singeetam Srinivasa Rao
Wikipedia - Mahakudagala -- Mountain in Sri Lanka
Wikipedia - Mahanaga, Prince of Ruhuna -- 3rd century BC ruler of the Sri Lankan kingdom of Ruhuna
Wikipedia - Maha Oya -- Major stream in the Sabaragamuwa Province of Sri Lanka
Wikipedia - Maharaja Sris Chandra College -- College in Kolkata, West Bengal, India
Wikipedia - Mahara prison riot -- Prison riot in Sri Lanka
Wikipedia - Maheepala Herath -- Sri Lankan politician
Wikipedia - Mahendra Perera -- Sri Lankan actor
Wikipedia - Mahendra Ratwatte -- Sri Lankan politician
Wikipedia - Maheshi Ramasamy -- British-Sri Lankan scientist and professor
Wikipedia - Mahesh Perera -- Sri Lankan hurdler
Wikipedia - Mahesh Senanayake -- Sri Lankan army officer
Wikipedia - Mahinda Amaraweera -- Sri Lankan politician
Wikipedia - Mahinda Balasuriya -- 32nd Inspector General of the Sri Lanka Police
Wikipedia - Mahinda Rajapaksa International Cricket Stadium -- Cricket stadium in Sri Lanka
Wikipedia - Mahinda Rajapaksa -- Sri Lankan politician; current Prime Minister of Sri Lanka
Wikipedia - Mahinda Ratnatilaka -- Sri Lankan politician
Wikipedia - Maithripala Herath -- Sri Lankan politician
Wikipedia - Maithripala Sirisena -- Sri Lankan politician
Wikipedia - Malaikkallan -- 1954 film by S. M. Sriramulu Naidu
Wikipedia - Malani Bulathsinhala -- Sri Lankan musician (1949-2001)
Wikipedia - Malathi de Alwis -- Sri Lanka feminist scholar and activist
Wikipedia - Maldivians in Sri Lanka -- Maldivian diaspora in Sri Lanka
Wikipedia - Malee -- TV series in Sri Lanka
Wikipedia - Malini Fonseka -- Sri Lankan actress, filmmaker and politician
Wikipedia - Malini Wickramasinghe -- Sri Lankan sport shooter
Wikipedia - Malith Jayathilake -- Sri Lankan politician
Wikipedia - Mandur (Sri Lanka)
Wikipedia - Mandyam Veerambudi Srinivasan
Wikipedia - Manel Abeysekera -- Sri Lankan diplomat
Wikipedia - Manel Wanaguru -- Sri Lankan actress
Wikipedia - Mangala Moonesinghe -- Sri Lankan politician
Wikipedia - Mangala Samarakoon -- Sri Lankan sport shooter
Wikipedia - Mangala Samaraweera -- Sri Lankan politician
Wikipedia - Manike Attanayake -- Sri Lankan actress
Wikipedia - Manjula Dissanayake -- Sri Lankan politician
Wikipedia - Manjusri
Wikipedia - Mannar, Sri Lanka
Wikipedia - Manne Srinivas Reddy -- Member of the 17th Lok Sabha
Wikipedia - Marini De Livera -- Sri Lankan lawyer and social activist
Wikipedia - Martin Gunadasa -- Sri Lankan actor
Wikipedia - Mary Bastian -- Sri Lankan Tamil priest
Wikipedia - Mattala Rajapaksa International Airport -- International airport located in Sri Lanka
Wikipedia - Maureen Charuni -- Sri Lankan actress
Wikipedia - May Ratnayake -- Sri Lankan physician
Wikipedia - M. D. Namal Karunaratne -- Sri Lankan politician
Wikipedia - Mechanized Infantry Brigade (Sri Lanka) -- Military unit of the Sri Lankan Army
Wikipedia - Meenakshi Srinivasan -- Indian dancer and architect
Wikipedia - Meenda Sorgam -- 1960 film by C. V. Sridhar
Wikipedia - Melstacorp -- Sri Lankan conglomerate
Wikipedia - Menik Kurukulasuriya -- Sri Lankan actress
Wikipedia - Mental (Sri Aurobindo)
Wikipedia - Mercy Edirisinghe -- Sri Lankan actress and comedian
Wikipedia - Mervyn Silva -- Sri Lankan politician
Wikipedia - M. H. A. Haleem -- Sri Lankan politician
Wikipedia - M. H. Mohamed -- Sri Lankan politician
Wikipedia - Michael Madana Kama Rajan -- 1990 film by Singeetam Srinivasa Rao
Wikipedia - Michelle Dilhara -- Sri Lankan actress and philanthropist
Wikipedia - Migettuwatte Gunananda Thera -- Sri Lankan Buddhist orator
Wikipedia - Milan Jayathilaka -- Sri Lankan politician and Member of Parliament
Wikipedia - Milinda Chathuranga -- Sri Lankan kabaddi player
Wikipedia - Minister of Highways, Ports & Shipping -- Cabinet of Sri Lanka
Wikipedia - Ministry of Defence (Sri Lanka) -- Sri Lanka's national defense and armed forces administration
Wikipedia - Ministry of Finance (Sri Lanka) -- Government ministry in Sri Lanka
Wikipedia - Ministry of Health, Nutrition and Indigenous Medicine -- Ministry in Sri Lanka
Wikipedia - Mir Basri
Wikipedia - Miss Jenis -- 2020 Sri Lankan comedy drama film
Wikipedia - Mithun Perera -- Sri Lankan golfer
Wikipedia - Miyasi Sandeepani -- Sri Lankan actress and model
Wikipedia - Miyuri Samarasinghe -- Sri Lankan actress
Wikipedia - M. K. A. D. S. Gunawardana -- Sri Lankan politician
Wikipedia - M. K. Rocksamy -- Sri Lankan music director
Wikipedia - M. L. A. M. Hizbullah -- Sri Lankan politician
Wikipedia - Mobitel (Sri Lanka) -- Sri Lankan telecommunications company
Wikipedia - Modanath Prasrit -- Nepali author and politician
Wikipedia - Modestus Fernando -- Sri Lankan army officer
Wikipedia - Mohamed El Assri -- Moroccan judoka
Wikipedia - Mohamed Mussammil -- Sri Lankan politician
Wikipedia - Mohammed Gauss -- India-born Sri Lankan composer
Wikipedia - Mohan De Silva (politician) -- Sri Lankan politician
Wikipedia - Mohan Ellawala -- Sri Lankan politician
Wikipedia - Mohan Munasinghe -- Sri Lankan academic
Wikipedia - Mohideen Baig -- Sri Lankan musician
Wikipedia - Monte Cassim -- Sri Lankan academic
Wikipedia - Moors Sports Club Ground -- Cricket stadium in Sri Lanka
Wikipedia - Morris Wijesinghe -- Sri Lankan singer
Wikipedia - Mosrite -- American guitar manufacturing company
Wikipedia - M. R. Srinivasan
Wikipedia - M. S. Ananda -- Sri Lankan filmmaker
Wikipedia - M. Sivapalan -- Sri Lankan Tamil hydrologist
Wikipedia - M. S. Sellasamy -- Sri Lankan politician
Wikipedia - Mudhalali -- 1957 film by Muktha Srinivasan
Wikipedia - Mugilan -- 2020 Indian web series by Sri Ram Ram
Wikipedia - Muhamad Chatib Basri -- Indonesian economist and politician
Wikipedia - Muhammad I of Granada -- 13th-century founder of the Nasrid Emirate of Granada
Wikipedia - Muhammad XII of Granada -- Last Nasrid ruler of Grenada
Wikipedia - Mujibur Rahman (Sri Lankan politician) -- Sri Lankan politician
Wikipedia - Mukkara Hatana -- Palm leaf manuscript from Sri Lanka
Wikipedia - Munib al-Masri -- Palestinian businessman and Jordanian politician
Wikipedia - Murder of Yvonne Jonsson -- Murder at the Royal Park complex in Rajagiriya, Sri Lanka
Wikipedia - Music of Sri Lanka
Wikipedia - Muthu Sivalingam -- Sri Lankan politician
Wikipedia - Muttichur Kallattupuzha Sri Maha Siva Temple -- Hindu temple in Kerala, India
Wikipedia - M. V. Balan -- Sri Lankan actor and comedian
Wikipedia - M. V. Padma Srivastava -- Indian neurologist, medical academic and writer
Wikipedia - Naalu Policeum Nalla Irundha Oorum -- 2015 film by N. J. Srikrishna
Wikipedia - Naalu Veli Nilam -- 1959 film by Muktha Srinivasan
Wikipedia - Nadarajah Raviraj -- Sri Lankan politician
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Wikipedia - Najma Kousri -- Tunisian lawyer, journalist and feminist
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Wikipedia - Sri Chand Ram -- Indian hurdler
Wikipedia - Srichandra
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Wikipedia - Sri Ganganagar-Tiruchirappalli Humsafar Express -- Humsafar Express between Shri Ganganagar and Tiruchirappalli
Wikipedia - Sri Guru Gobind Singh College, Patna -- degree college in Bihar
Wikipedia - Sri Guru Granth Sahib
Wikipedia - Sri Guru Nanak Dev Ji
Wikipedia - Sri Guru Ram Dass Jee International Airport -- international airport serving the city of Amritsar, Punjab, India
Wikipedia - Srihari -- Indian actor
Wikipedia - Sri Indriyani -- Indonesian weightlifter
Wikipedia - SRI International -- American scientific research institute
Wikipedia - Sri Jagannath Express -- Train of India
Wikipedia - Sri Jagannath Medical College and Hospital -- Medical College in Puri Odisha
Wikipedia - Srijana Regmi -- Nepalese model, beauty queen and actress
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Wikipedia - Srijato -- Indian poet
Wikipedia - Sri Jayawardenepura Kotte -- Capital of Sri Lanka
Wikipedia - Sri Jhadeshwar Road railway station -- Railway station in Odisha
Wikipedia - Srijit Mukherji -- Indian actor, director and screenwriter
Wikipedia - Sri Kailash -- Mountain in Uttarakhand, India
Wikipedia - Srikalahasteeswara temple -- Building in India
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Wikipedia - Sri Krishna Nagar railway station -- Railway Station in Uttar Pradesh
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Wikipedia - Sri Lankan Americans -- Americans of Sri Lankan birth or descent
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Wikipedia - Sri Lankan ivories
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Wikipedia - Sri Lankan junglefowl -- Species of bird
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Wikipedia - Sri Lanka Rupavahini Corporation -- National television network of Sri Lanka
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Wikipedia - Sri Lanka wood pigeon -- Species of bird
Wikipedia - Srila Prabhupada
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Wikipedia - Srimara -- Genus of beetles
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Wikipedia - Sri Mariamman Temple, Valangaiman -- Hindu temple in India
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Wikipedia - Sri Moolam Thirunal Palace -- Building in India
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Wikipedia - Sri Muthumariamman Temple, Matale -- Hindu temple in Sri Lanka
Wikipedia - Sri M -- Indian religious leader
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Wikipedia - Srinagar
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Wikipedia - Sri Petaling -- Suburb of Kuala Lumpur, Malaysia
Wikipedia - Sri Piyaratana Tissa Mahanayake Thero
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Wikipedia - Sri Pravarasena -- Alchon Huns King
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Wikipedia - Sripriya -- Indian actress (born 1956)
Wikipedia - Sripur Halt railway station -- Railway station in West Bengal
Wikipedia - Sripur, Sylhet Division -- Tourist spot in Sylhet district
Wikipedia - Sri Raghavendrar -- 1985 film by S. P. Muthuraman
Wikipedia - Sri Raja Rajeshwari -- 2001 film by Bharathi Kannan
Wikipedia - Sri Ramakrishna Hospital -- Hospital in Tamil Nadu, India
Wikipedia - Sri Ramalinga Sowdeswari Amman -- Hindu deity
Wikipedia - Sri Ramana Ashram
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Wikipedia - Sri Ramayana Darshanam
Wikipedia - Sri Ramayanamu
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Wikipedia - Sri Ramya -- Indian actress
Wikipedia - Srirangam
Wikipedia - Sri Ranganathaswamy Temple (Srirangam)
Wikipedia - Sririta Jensen Narongdej -- Thai model
Wikipedia - Sri Sabhapati Swami -- Yoga teacher from Madras, Tamil Nadu, India
Wikipedia - Srisa Chandra Vasu
Wikipedia - Sri Sai Baba of Shirdi
Wikipedia - Srisailam hydroelectric power plant fire -- Fire in Telangana, India
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Wikipedia - Sri sampradaya
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Wikipedia - Sri Santhana Venugopala Swamy Temple Thettu -- Temple in Andhra Pradesh
Wikipedia - Sri Sarma -- American engineer
Wikipedia - Sri Sathya Sai Sarva Dharma Kendra Daramdin -- Multi-faith centre in Daramdin, Sikkim, India
Wikipedia - Srish Chandra Nandy -- Bengali politician and writer and zamindar of Cossimbazar Raj (1897-1952)
Wikipedia - Sri Shirdi Saibaba Mahathyam -- 1986 Telugu film
Wikipedia - Srishti Jain -- Indian actress
Wikipedia - Srishti Madurai -- First genderqueer & LGBTQIA student volunteer group of India
Wikipedia - Sri Simha -- Indian actor
Wikipedia - Sri Siva Durga Temple -- Hindu temple in Singapore
Wikipedia - Sri Sravanthi Movies -- Indian film production company
Wikipedia - Sri Sri Ravi Shankar
Wikipedia - Sri Sri University -- Indian university in Cuttack, Odisha
Wikipedia - Sritattvanidhi
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Wikipedia - Sri Vaishnava Sampradaya
Wikipedia - Sri Vaishnava
Wikipedia - Sri Vaishnavism
Wikipedia - Srivaishnavism
Wikipedia - Sri Varadharaja Perumal Kovil -- Hindu temple in India
Wikipedia - Srivasa Thakura
Wikipedia - Srivatsa Ramaswami
Wikipedia - Sri Vengateswaraa Polytechnic College -- Technical college in Tamil Nadu, India
Wikipedia - Sri Venkateshwara Mobile and Electronics Manufacturing Hub -- Indian manufacturing hub
Wikipedia - Sri Venkateswara Cine Chitra -- Indian film production company
Wikipedia - Sri Venkateswara College of Engineering, Tirupati -- College in Andrha Pradesh, India
Wikipedia - Sri Venkateswara College of Law -- Law college in Andhra Pradesh
Wikipedia - Sri Venkateswara Temple of North Carolina -- Hindu Temple in Cary, North Carolina
Wikipedia - Sri Venkateswara Temple, Pittsburgh -- Hindu temple in Pittsburgh Metropolitan Area
Wikipedia - Srividya -- Indian actress
Wikipedia - Srivijaya empire
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Wikipedia - Sri Viswa Viznana Vidya Adhyatmika Peetham
Wikipedia - Sri Wahyuni Agustiani -- Indonesian weightlifter
Wikipedia - Sriwijaya Kingdom Archaeological Park -- Archaeological park
Wikipedia - Sri
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Wikipedia - Sriyanka Sarangi -- Indian sport shooter
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Wikipedia - Sri Yukteswar Giri
Wikipedia - Srizbi botnet
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Wikipedia - SSRIs
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Wikipedia - S. Thomas' Preparatory School -- Private school in Kollupitiya, Sri Lanka
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Wikipedia - St. Thomas' College, Kotte -- Sri Lankan school
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Wikipedia - Sudath Rohana -- Sri Lankan director
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Wikipedia - Suicide in Sri Lanka
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Wikipedia - Sujatha Aththanayaka -- Sri Lankan - Indian singer (born 1942)
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Wikipedia - Sukanya Srisurat -- Thai weightlifter
Wikipedia - Sultanate of Siak Sri Indrapura -- Sultanate that was located in the Siak Regency, Riau (1723-1949)
Wikipedia - Sumanapala Dahanayake -- Sri Lankan politician
Wikipedia - Suman Sridhar -- artist
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Wikipedia - Sumith Liyanage -- Sri Lankan athlete
Wikipedia - Sunanda Mahendra -- Sri Lankan academic
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Wikipedia - Sunil Edirisinghe -- Sri Lankan classical musician
Wikipedia - Sunil Handunnetti -- Sri Lankan politician
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Wikipedia - Suryagandhi -- 1973 film by Muktha Srinivasan
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Wikipedia - Susantha Chandramali -- Sri Lankan actress
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Wikipedia - Susila Kuragama -- Sri Lankan actress
Wikipedia - Suswagatham -- 1998 film by Bhimaneni Srinivasa Rao
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Wikipedia - Takht Sri Damdama Sahib
Wikipedia - Takht Sri Hazur Sahib
Wikipedia - Takht Sri Keshgarh Sahib
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Wikipedia - Tamil Eelam -- Proposed independent state in Sri Lanka
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Wikipedia - Taxation in Sri Lanka -- Explanation of tax in Sri Lanka
Wikipedia - T. B. Ekanayake -- Sri Lankan politician
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Wikipedia - Teesri Manzil -- 1966 film by Vijay Anand
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Wikipedia - Template talk:Sri Aurobindo
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Wikipedia - Thamarai Kulam -- 1959 film by Muktha Srinivasan
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Wikipedia - Thavapudhalavan -- 1967 film by Muktha Srinivasan
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Wikipedia - Third gender in Sri Lanka -- gender identification rights in Sri Lanka
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Wikipedia - Thusitha Jayasundera -- Sri Lankan actress
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Wikipedia - Timeline of Sri Lankan history
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Taslima Nasrin ::: Born: August 25, 1962; Occupation: Author;
Sri Nisargadatta Maharaj ::: Born: April 17, 1897; Died: September 8, 1981; Occupation: Philosopher;
Sri Sri Ravi Shankar ::: Born: May 13, 1956; Occupation: Spiritual leader;
Srinivasa Ramanujan ::: Born: December 22, 1887; Died: April 26, 1920; Occupation: Mathematician;
Nilakanta Sri Ram ::: Born: December 15, 1889; Died: April 8, 1973;
Nirmala Srivastava ::: Born: March 21, 1923; Died: February 23, 2011;
Dhul-Nun al-Misri ::: Born: 796; Died: 859;
Rabia Basri ::: Born: 713; Died: 801;
Sri Yukteswar Giri ::: Born: May 10, 1855; Died: March 9, 1936;
Sri Chinmoy ::: Born: August 27, 1931; Died: October 11, 2007; Occupation: Author;
Osric Chau ::: Born: July 20, 1986; Occupation: Actor;
Ronnie Kasrils ::: Born: November 15, 1938; Occupation: South African Politician;
Sanath Jayasuriya ::: Born: June 30, 1969; Occupation: Sri Lankan member of Parliament;
Arjuna Ranatunga ::: Born: December 1, 1963; Occupation: Sri Lankan Politician;
Samir Nasri ::: Born: June 26, 1987; Occupation: Soccer player;
Sri Aurobindo ::: Born: August 15, 1872; Died: December 5, 1950; Occupation: Philosopher;
Sri Mulyani Indrawati ::: Born: August 26, 1962; Occupation: Minister of Finance of Indonesia;
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https://familypedia.wikia.org/wiki/File:Surya_Savarnika_Manavu_Ashramam_&it's_Founder_Sri_Maddigunta_Narasimha_Rao_@Manavu
https://familypedia.wikia.org/wiki/File:Surya_Savarnika_Manavu_Ashramam_&it's_Founder_Sri_Maddigunta_Narasimha_Rao_@Manavu-0
https://familypedia.wikia.org/wiki/File:Surya_Savarnika_Manavu_Ashramam_&it's_Founder_Sri_Maddigunta_Narasimha_Rao_@Manavu-1
https://familypedia.wikia.org/wiki/File:Surya_Savarnika_Manavu_Ashramam_&it's_Founder_Sri_Maddigunta_Narasimha_Rao_@Manavu-2
https://familypedia.wikia.org/wiki/Sri_Lakshmi_Narasimha_Swamy_Temple_Garlavoddu
https://familypedia.wikia.org/wiki/Sri_Lanka
https://military.wikia.org/wiki/1987-89_JVP_Insurrection_(Sri_Lanka)
https://military.wikia.org/wiki/Category:Wars_involving_Sri_Lanka
https://military.wikia.org/wiki/Saeed_al-Masri
https://military.wikia.org/wiki/Sri_Lanka_Armed_Forces
https://religion.wikia.org/wiki/Category:Locations_in_Sri_Lanka
https://religion.wikia.org/wiki/Category:Sri_Lanka
https://religion.wikia.org/wiki/Denominations_in_Sri_Lanka_Index
https://religion.wikia.org/wiki/File:Avalokite%C3%A7vara,_Malayu_Srivijaya_style.jpg
https://religion.wikia.org/wiki/File:Bisschopsring.jpg
https://religion.wikia.org/wiki/History_of_Buddhism#Expansion_to_Sri_Lanka_and_Burma
https://religion.wikia.org/wiki/History_of_Buddhism#Srivijayan_Empire_.287th.E2.80.9313th_century.29
https://religion.wikia.org/wiki/Jaitsri
https://religion.wikia.org/wiki/Jaya_Sri_Maha_Bodhi
https://religion.wikia.org/wiki/K._Sri_Dhammananda
https://religion.wikia.org/wiki/Manjusri
https://religion.wikia.org/wiki/Outline_of_Buddhism#Sri_Lankan_Buddhists
https://religion.wikia.org/wiki/Satnam_sri_waheguru
https://religion.wikia.org/wiki/Sri
https://religion.wikia.org/wiki/Sri_Guru_Granth_Sahib
https://religion.wikia.org/wiki/Sri_Guru_Granth_Sahib_Ji
https://religion.wikia.org/wiki/Sri_Guru_Granth_Sahib_on_dance
https://religion.wikia.org/wiki/Village_deities_of_Tamils_of_Sri_Lanka
Kheper - Lives_of_Sri_Aurobindo -- 76
Kheper - photos_of_SriAurobindo -- 41
Kheper - Sri_Aurobindo_and_Avatarhood -- 45
http://malankazlev.com/kheper/topics/Aurobindo/SriAurobindo_and_Mirra.htm -- 0
Kheper - SriAurobindo -- 95
Kheper - Sri_Aurobindo_is_with_us -- 23
Kheper - SriAurobindo-stages -- 30
Kheper - Teilhard_and_SriAurobindo -- 48
Kheper - was_Sri_Aurobindo_a_vegetarian -- 37
Kheper - Sri_Aurobindo -- 23
Kheper - nonduality_and_Sri_Aurobindo -- 34
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Integral World - A Brief Kosmic History of Involution and Evolution: A love letter to Ken Wilber via Sri Aurobindo and David Bohm, Joe Corbett
Integral World - Ken Wilber and Sri Aurobindo, Rod Hemsell
Integral World - White Cranes Against a Black Sky, The Ecstatic Visions of Sri Ramakrishna, A Chandian and Nietzschean Analysis, Prologue, David Lane
Integral World - The Challenge of Writing about Sri Aurobindo's Integral Psychology, Don Salmon
http://integraltransformation.blogspot.com/2006/08/what-sri-aurobindos-represents.html
http://integraltransformation.blogspot.com/2006/11/harmony-of-teachings-of-sri-ramana-and.html
http://integraltransformation.blogspot.com/2006/11/ramana-and-sri-aurobindo.html
http://integraltransformation.blogspot.com/2008/12/sri-aurobindo-and-ken-wilber-on.html
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https://thoughtsandvisions-searle88.blogspot.com/2012/09/sri-aurobindo.html
https://thoughtsandvisions-searle88.blogspot.com/2015/05/sri-aurobindos-cosmology-seven-planes.html
https://thoughtsandvisions-searle88.blogspot.com/2015/05/sriramachakra.html
dedroidify.blogspot - southland-tales-sri-yantra-and
dedroidify.blogspot - sri-ramana-maharshi-quotes
dedroidify.blogspot - yay-for-media-and-ssris
https://circumsolatious.blogspot.com/2009/08/sri-aurobindos-kin-asked-to-leave-india.html
https://circumsolatious.blogspot.com/2009/08/vishnu-in-mothers-symbol-and-in-sri.html
https://circumsolatious.blogspot.com/2009/09/sri-aurobindo-and-lotus.html
https://circumsolatious.blogspot.com/2009/10/sri-aurobindo-lotus-and-avatar.html
https://circumsolatious.blogspot.com/2009/10/vishnu-sri-aurobindo-force-of-secret.html
https://circumsolatious.blogspot.com/2009/11/mother-by-sri-aurobindo-progress-in.html
https://circumsolatious.blogspot.com/2010/01/object-of-our-yoga-by-sri-aurobindo.html
https://circumsolatious.blogspot.com/2010/02/sri-aurobindos-radical-departure-from.html
https://circumsolatious.blogspot.com/2011/02/sri-aurobindo-on-astrology-1910.html
https://circumsolatious.blogspot.com/2011/02/sri-aurobindo-vivekananda-and-voices-of.html
https://circumsolatious.blogspot.com/2011/05/links-to-online-pdfs-of-sri-aurobindo.html
https://circumsolatious.blogspot.com/2011/08/ciis-sri-aurobindo-ongoing-evolution-of.html
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https://circumsolatious.blogspot.com/2011/10/sri-aurobindo-on-evolution-and.html
https://circumsolatious.blogspot.com/2011/11/reflections-on-sri-aurobindos-aphorism.html
https://circumsolatious.blogspot.com/2012/03/sri-aurobindo-man-is-transitional-being.html
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https://circumsolatious.blogspot.com/2013/07/shiva-krishna-and-sri-aurobindo-in-1926.html
https://circumsolatious.blogspot.com/2014/10/sri-aurobindos-integral-yoga-call-to_31.html
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https://circumsolatious.blogspot.com/2014/11/sri-aurobindo-nothingness-is-creation.html
https://circumsolatious.blogspot.com/2016/08/celebrating-sri-aurobindos-144th-birth.html
https://circumsolatious.blogspot.com/2018/02/the-sacred-geometry-of-sri-aurobindos.html
https://circumsolatious.blogspot.com/2018/05/sri-aurobindo-on-secret-sense-mystery.html
https://esotericotherworlds.blogspot.com/2014/05/the-higher-self-in-sri-aurobindos.html
wiki.auroville - Bulletin_of_Sri_Aurobindo_International_Centre_of_Education
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wiki.auroville - News_&_Notes_660:A_Prayer_to_Sri_Aurobindo
wiki.auroville - Ritam_"Evolution_towards_Human_Unity:_Some_passages_from_Sri_Aurobindo_and_the_Mother_with_comments_on_their_application_to_Auroville"
wiki.auroville - Ritam_"Some_autobiographical_poems_and_statements_of_Sri_Aurobindo_(1893_M-bM-^@M-^S_1944)"
wiki.auroville - Ritam_"Sri_Aurobindo_Comes_to_Auroville"
wiki.auroville - Ritam_"The_Word_in_the_Rig-Veda_and_in_Sri_AurobindoM-bM-^@M-^Ys_epic_poem_Savitri"
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wiki.auroville - Sri_Aurobindo
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wiki.auroville - Sri_Aurobindo_Center_of_Los_Angeles
wiki.auroville - Sri_Aurobindo_Centre_for_Advanced_Research_(SACAR)
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wiki.auroville - Sri_Aurobindo_International_Centre_of_Education_(SAICE)
wiki.auroville - Sri_Aurobindo_International_Institute_of_Educational_Research_(SAIIER)
wiki.auroville - Sri_Aurobindo_or_The_Adventure_of_Consciousness_(book)
wiki.auroville - Sri_Aurobindo's_accident
wiki.auroville - Sri_Aurobindo's_atmosphere
wiki.auroville - Sri_Aurobindo's_family
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wiki.auroville - Sri_Aurobindo's_Mahasamadhi
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wiki.auroville - Talks_with_Sri_Aurobindo
wiki.auroville - Talks_with_Sri_Aurobindo_(book)
wiki.auroville - The_Complete_Works_of_Sri_Aurobindo
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The Mod Squad (1968 - 1973) - A police drama sries about 3 youths given a chance to fight crime as a way to avoid imprisonment for their crimes. The show starred Michael Cole ,Clarence Williams the 3rd & Peggy Lipton. Great theme tune by Earle Hagen.
https://myanimelist.net/anime/21441/Taisei_Kensetsu__Sri_Lanka_Kousokudouro --
Andhadhun (2018) ::: 8.3/10 -- Not Rated | 2h 19min | Crime, Drama, Music | 5 October 2018 (USA) -- A series of mysterious events change the life of a blind pianist, who must now report a crime that he should technically know nothing of. Director: Sriram Raghavan Writers: Arijit Biswas, Yogesh Chandekar | 4 more credits
Bhikkhuni: Buddhism, Sri Lanka, Revolution (2018) ::: 8.9/10 -- 1h 10min | Documentary | 13 March 2018 (Poland) -- It is a documentary film about the revival of women's ordination in Theravada Buddhism. Shortly after Enlightenment, the Buddha said: "I shall not come to my final passing away, until my ... S Director: Malgorzata Dobrowolska Writer: Malgorzata Dobrowolska
Dheepan (2015) ::: 7.2/10 -- R | 1h 55min | Crime, Drama | 13 May 2016 (USA) -- Dheepan is a Sri Lankan Tamil warrior who flees to France and ends up working as a caretaker outside Paris. Director: Jacques Audiard Writers: Jacques Audiard (dialogue), Jacques Audiard (screenplay) | 4 more
Mesrine: Killer Instinct (2008) ::: 7.5/10 -- L'instinct de mort (original title) -- Mesrine: Killer Instinct Poster -- The story of the notorious French gangster Jacques Mesrine, with the focus on his life before the early 1970s and the events that led to him being declared Public Enemy No. 1 in France. Director: Jean-Franois Richet Writers:
Mesrine: Public Enemy No. 1 (2008) ::: 7.5/10 -- L'ennemi public n1 (original title) -- Mesrine: Public Enemy No. 1 Poster -- The story of the notorious French gangster Jacques Mesrine, with the focus on his life and death as France's Public Enemy No. 1 in the 1970s. Director: Jean-Franois Richet Writers:
The Man Who Knew Infinity (2015) ::: 7.2/10 -- PG-13 | 1h 48min | Biography, Drama | 29 April 2016 (USA) -- The story of the life and academic career of the pioneer Indian mathematician, Srinivasa Ramanujan, and his friendship with his mentor, Professor G.H. Hardy. Director: Matt Brown (as Matthew Brown) Writers:
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10th Parliament of Sri Lanka
11th Division (Sri Lanka)
11th Parliament of Sri Lanka
12th Parliament of Sri Lanka
13th Parliament of Sri Lanka
14 CBRN Regiment (Sri Lanka)
14th Parliament of Sri Lanka
15th Parliament of Sri Lanka
1959 Campeonato Brasileiro Srie A
1960 Campeonato Brasileiro Srie A
1961 Campeonato Brasileiro Srie A
1962 Campeonato Brasileiro Srie A
1963 Campeonato Brasileiro Srie A
1964 Campeonato Brasileiro Srie A
1965 Campeonato Brasileiro Srie A
1966 Campeonato Brasileiro Srie A
1967 Campeonato Brasileiro Srie A
1967 Campeonato Brasileiro Srie A (Taa Brasil)
1967 Campeonato Brasileiro Srie A (Torneio Roberto Gomes Pedrosa)
1968 Campeonato Brasileiro Srie A
1968 Campeonato Brasileiro Srie A (Taa Brasil)
1968 Campeonato Brasileiro Srie A (Torneio Roberto Gomes Pedrosa)
1969 Campeonato Brasileiro Srie A
1970 Campeonato Brasileiro Srie A
1971 Campeonato Brasileiro Srie A
1971 Campeonato Brasileiro Srie B
1972 Campeonato Brasileiro Srie A
1972 Campeonato Brasileiro Srie B
1973 Campeonato Brasileiro Srie A
1974 Campeonato Brasileiro Srie A
1975 Campeonato Brasileiro Srie A
1976 Campeonato Brasileiro Srie A
1977 Campeonato Brasileiro Srie A
1978 Campeonato Brasileiro Srie A
1978 Sri Lanka cyclone
1979 Campeonato Brasileiro Srie A
1980 Campeonato Brasileiro Srie A
1980 Campeonato Brasileiro Srie B
1981 Campeonato Brasileiro Srie A
1981 Campeonato Brasileiro Srie B
1981 Campeonato Brasileiro Srie C
1982 Campeonato Brasileiro Srie A
1982 Campeonato Brasileiro Srie B
1982 Sri Lankan national referendum
1983 Campeonato Brasileiro Srie A
1983 Campeonato Brasileiro Srie B
1984 Campeonato Brasileiro Srie A
1984 Campeonato Brasileiro Srie B
1985 Campeonato Brasileiro Srie A
1985 Campeonato Brasileiro Srie B
1986 Campeonato Brasileiro Srie A
1986 Campeonato Brasileiro Srie B
1987 Campeonato Brasileiro Srie A
1988 Campeonato Brasileiro Srie A
1988 Campeonato Brasileiro Srie B
1989 Campeonato Brasileiro Srie A
1990 Campeonato Brasileiro Srie A
1990 Campeonato Brasileiro Srie B
1990 massacre of Sri Lankan Police officers
1991 Campeonato Brasileiro Srie A
1991 Campeonato Brasileiro Srie B
1992 Campeonato Brasileiro Srie A
1992 Campeonato Brasileiro Srie B
1993 Campeonato Brasileiro Srie A
1994 Campeonato Brasileiro Srie A
1994 Campeonato Brasileiro Srie B
1994 Campeonato Brasileiro Srie C
1995 Campeonato Brasileiro Srie A
1995 Campeonato Brasileiro Srie B
1995 Campeonato Brasileiro Srie C
1995 Sri Lanka Air Force Avro 748 (CR834) shootdown
1995 Sri Lanka Air Force Avro 748 (CR835) shootdown
1996 Campeonato Brasileiro Srie A
1996 Campeonato Brasileiro Srie B
1996 Campeonato Brasileiro Srie C
1997 Campeonato Brasileiro Srie A
1997 Campeonato Brasileiro Srie B
1997 Campeonato Brasileiro Srie C
1998 Campeonato Brasileiro Srie A
1998 Campeonato Brasileiro Srie B
1998 Campeonato Brasileiro Srie C
1999 Campeonato Brasileiro Srie A
1999 Campeonato Brasileiro Srie B
1999 Campeonato Brasileiro Srie C
2000 Sri Lanka cyclone
2001 Campeonato Brasileiro Srie A
2001 Campeonato Brasileiro Srie B
2001 Campeonato Brasileiro Srie C
2001 Sri Lanka Coca-Cola Cup
2002 Campeonato Brasileiro Srie A
2002 Campeonato Brasileiro Srie B
2002 Campeonato Brasileiro Srie C
2003 Campeonato Brasileiro Srie A
2003 Campeonato Brasileiro Srie B
2003 Campeonato Brasileiro Srie C
2003 Sri Lanka cyclone
2004 Campeonato Brasileiro Srie A
2004 Campeonato Brasileiro Srie B
2004 Campeonato Brasileiro Srie C
2004 Sri Lanka tsunami train wreck
2005 Campeonato Brasileiro Srie A
2005 Campeonato Brasileiro Srie B
2005 Campeonato Brasileiro Srie C
2006 Campeonato Brasileiro Srie A
2006 Campeonato Brasileiro Srie B
2006 Campeonato Brasileiro Srie C
2006 murder of TRO workers in Sri Lanka
2006 Srinagar bombings
2007 Campeonato Brasileiro Srie A
2007 Campeonato Brasileiro Srie B
2007 Campeonato Brasileiro Srie C
2007 murder of Red Cross workers in Sri Lanka
2007 Sri Lankan bus bombs
20082009 Sri Lankan Army Northern offensive
2008 Campeonato Brasileiro Srie A
2008 Campeonato Brasileiro Srie B
2008 Campeonato Brasileiro Srie C
2009 Campeonato Brasileiro Srie A
2009 Campeonato Brasileiro Srie B
2009 Campeonato Brasileiro Srie C
2009 Campeonato Brasileiro Srie D
2010 Campeonato Brasileiro Srie A
2010 Campeonato Brasileiro Srie B
2010 Campeonato Brasileiro Srie C
2010 Campeonato Brasileiro Srie D
2011 Campeonato Brasileiro Srie A
2011 Campeonato Brasileiro Srie B
2011 Campeonato Brasileiro Srie C
2011 Campeonato Brasileiro Srie D
2011 Sri Lanka worker protests
2012 Campeonato Brasileiro Srie A
2012 Campeonato Brasileiro Srie B
2012 Campeonato Brasileiro Srie C
2012 Campeonato Brasileiro Srie D
2013 AntiSri Lanka protests
2013 Campeonato Brasileiro Srie A
2013 Campeonato Brasileiro Srie B
2013 Campeonato Brasileiro Srie C
2013 Campeonato Brasileiro Srie D
2014 Campeonato Brasileiro Srie A
2014 Campeonato Brasileiro Srie B
2014 Campeonato Brasileiro Srie C
2014 Campeonato Brasileiro Srie D
2014 Sri Lanka Cricket Super 4's T20
2015 Campeonato Brasileiro Srie A
2015 Campeonato Brasileiro Srie B
2015 Campeonato Brasileiro Srie C
2015 Campeonato Brasileiro Srie D
2015 Campeonato Carioca Srie B
201617 Sri Lanka FA Cup
2016 Campeonato Brasileiro Srie A
2016 in Sri Lanka
2016 Sri Lankan floods
2017 in Sri Lanka
2017 Sri Lanka floods
2017 Sri Lankan fuel crisis
2017 Sri Lankan national honours
2018 anti-Muslim riots in Sri Lanka
2018 Sri Lanka FA Cup
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List of spiders of Sri Lanka
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List of Sri Lankan films of the 1940s
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List of Sri Lankan monarchs
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List of Sri Lankan people
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List of Sri Lankan submissions for the Academy Award for Best International Feature Film
List of Sri Lankan sweets and desserts
List of Sri Lankan Tamil militant groups
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List of Sri Lankan writers
List of Sri Lanka One Day International cricket records
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List of Sri Lanka Twenty20 International cricket records
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List of tallest structures in Sri Lanka
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